of the wise shall neuer erre If therefore thou shalt obserue these duties vnto God thy neighbour and thy selfe thou shalt wonderfully profit in sanctification of life 7 Prayer O Lord God whose all that is that is best of all who cōmandest thy seruants to shine with vertues the true ensignes of thy house and sendest into their hearts the desire of such excellent beauty kindle I beseech thee in our hearts the flaming desires of all vertues teach vs with prayers and groanes to seeke and obtaine them at thy hands that our vnworthinesse for the worthinesse of thy Sonne our Sauiour Iesus Christ may obtaine of thee who art a most bountifull giuer these true and euer enduring treasures Teach vs the nature of vertues that wee take not vices for vertues stirre vp in vs the loue of them that we may loue them and thee the author of them strengthen our armes by the helpe of thy grace that wee by holy liues setting vpon the City of glory may through the merits of Christ be possessors of it let our life be the life of the righteous that wee may die in Christ and liue in thee for euer Amen The conclusion of the Booke IF shall be obiected that this manner of seruing of God is most troublesome and withall most impossible in repect of our many frailties miseries and also our necessary and alloweable imployments in our vocations I answere that hauing fully acquainted our selues with the seuerall rules and instructions conteined in this booke the greatest part of bodily labour in the seruice of God will easily be cut off and we shall lay for a foundation that of the Apostles that bodily exercise profiting but little 1. Tim. 4. our chiefe care must be to reuerence and loue God in our mindes holy cogitations and good desires albeit yet those duties of our bodies may not as time and place will giue leaue be vtterly neglected For it is godlinesse onely that is profitable vnto all things But besides seeing we are to giue an account vnto God for the expence of our times as the most pretious guift of God it is very necessary that euery man haue a knowledge of some profitable forme of seruing GOD that hee may thereby labour so to spend the foure and twenty houres of the day and so consequently all the daies of his life that he may assure his owne conscience this his life hath beene life indeed and not death and so may obtaine the glory of eternall life and auoide eternall death in which all they doe euer die that liue in these insinit streights of the world and doe not make vse of their most deare and pretious time to that end for which it was leut them namely to know loue feare and reuerence God to delight onely in him and the things directed vnto him Therefore experience teacheth vs that there are three considerations which do not only inuit but ought also to enforce euery man but especially great persōs who thinke thēselues most exēpted frō this kind of seruing God duly in such a streight exact manner as this is to serue God The 1. is the nobility of him which serueth The 2. is his greatnesse and goodnes whō we serue The 3. is hope of reward These 3. if we do rightly cōsider thē with many other motiues very effectuall hereunto wil casily so cōmand our affectiōs that we shal neuer omit to serue the high God in this sort 1 The nobility of him that serueth ought to mooue him to serue well For a generous minde in some sort compels a generous man to perform the taske he hath vndertakē after the most sublime excellent maner that possibly he can that especially when he hath to doe with great noble and generous persons Therefore euery man as much as is belonging to this businesse must consider what himselfe is of how great nobility and worth And thus doing wee shall finde our selues to bee of much more excellency then the heauens nay the whole frame of the world seeing wee are created after the image and similitude of God and are his Sonnes if wee serue him a right and shal be heires of his eternall Kingdome This nobility of ours ought much to incite vs rightly and duly to serue God For albeit we may omit that it is iust that the generous should vse his generosity through his fidelity to serue duly nothing else doth so much effect that generous noble persons may come nere to that most high and true nobility which they wish as to serue the most high God For thus Psal 82.1 of men they become Gods and so become farre more noble then if they were borne of the kings line For that is true liberty and nobility and that onely in which the seruice of Christ is found to bee If the Sonne doe make vs free then are wee free indeede Io. 8.36 if hee inoble vs then are wee truely inobled And surely this is not without great reason Matth. 24.47 for onely those shall be kings of heauen and rulers ouer all their Masters goods As the holy Gospell telleth vs Yea in earth shall be more eminent and high then the kings of the earth For in commanding themselues they doe also command whatsoeuer things else But al those that serue not Christ are not onely the sonnes of Satan but euen at length are made his most vile slaues in eternall darkenesse Therefore if there be any whom the former cause namely that he may obtaine most excellent liberty dominion and nobility doth not inuite to serue God surely that man ought to be terrified with the great euill which in the second place is noted namely that so hee becomes the sonne and slaue of the deuill and for this cause should striue with al his powers to serue God 2 Wee must also ponder the greatnesse and dominion and the bounty goodnesse of him for whose seruice we were created And we shall finde that the dominion which God hath ouer euery one of vs also ouer all the Kings and great Potentates and States both in heauen and earth is without al comparison greater then the dominion that all the Kings great ones of the world hath aboue one base basket of earth nor are they indeed the true Lords of so much but God is so the Lord of all them that with one only blast he can turne them vnto nothing and plunge them all into the deepe dungeon of hell except they shall serue him but if they will serue him he shall so exalt them in another life that they shall truely acknowledge that whatsoeuer they possessed here was nothing else but a base basket of earth compared vnto those worthy things which there they shall enioy There is no cause that wee should in many words extoll the greatnesse of this Lord for albeit wee should neuer cease yet should it be nothing that we had said in respect of that which the
and defend that doctrine and piety which by their places they are bound to promote and defend As it is truly saide quod latet ignotum est ignoti nulla cupido what is hidde is vnknowne and vnknown vnloued and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sight the affection is mooued Which we find iustly to fall out in such as haue tasted of the waters of the diuine fountaine that albeit they extinguish the desire of all other things yet do they so worke that quo plas sunt potae plus sitiantur aquae the more you drinke them the more you desire them And this your Highnesse wisdome industry in holy things which all men admire in one of your yeeres honors the noblenesse of your birth largenes of your glory fortunes makes more conspicuous re-markeable to all men For as the light of a torch by how much it is placed in a higher candle-sticke by so much doth it giue light to more in the roome so vertue and goodnesse albeit the splendor thereof doe euery where spread it selfe yet doth it more largely send foorth his beames when grafted in a high emineÌ„t person And it is by the good hand of our God vpon vs so ordered in your Princely person aboue the most of your ranke in the world that as gold and siluer are apter mettalls to ingraue pretious stones in then iron or lead so is true nobility but more truly the noblenesse of your nature a better subiect to imprint any vertue in then those of a baser lower coÌ„dition For as waxe is apt to receiue al formes so true nobility and most the truenesse of your noble nature is a disposition fitted by the haÌ„d of God to receiue the impression of any vertue Therefore God hauing done so great things for you aboue others you must not content your selfe to haue abandoned one vice or entertained one vertue but you must empty your heart affections of all the masse of corruptions and fill the cabinet of your soule with the rich treasures and lewels of all manner of vertues For as one vn-tuned instrument destroies the whole harmony of musick so the defect of any one vertue mars the sweet harmony of the soule And as a bird is staid froÌ„ flying away with a little string yea a strong man in swimming is held back by a little twig and often drownd by a little grasse growing in the bottom of the riuer so euen the least sin hinders our passage into heauen as it did Moses from going into Canaan But especially if sinne grow into custome for they seldom euer rise that haue the mil-ston of ill customes pressing them downe Therefore those that would safely arriue at the heauenly Canaan must banish the two pests of ill customes and il companions from them For wheÌ„ a man once begins to like of pleasure and to dally with sinne straight way as many vanities flocke to him as Salomon had concubines Then he runs ouer reason treads on conscience goes by the word posts to destruction as if he ran for a kingdom much like a Larke that retires and falls faster then shee mounted The Crocodiles egge they say is at first no bigger then a Goose egge but her issue growes by little and little till it become eighteen foot long so sinne at first seems but a small matter but once enter and admit him hee will fill the house of the soule and prooue a monster And as it growes so doth the punishment too an arrow is swift the Sunne is swift but sin is swiftest of all for in a moment it is arraigned on earth iudged in heauen and condemned to hell O that I might once see great ones turne sinne but euen their great sinnes a begging for want of seruice as good seruants often goe a begging for want of maintenance But I am much afraid that as God looking downe from heauen to see if any would doe good and seeke after God said non est vnus there is not one So this kind of seruing God to shake off om sinnes and acquaint our selues with God may goe from Court to country from City to village from preacher to hearer and find none that will subscribe to it Yet is this required at all our hands vnder paine of eternall damnation For as Rebecca had not only eare-rings of gold but bracelets too so our armes must bee adorned as well as our cares we must not onely haue cares to heare well and mouthes to speake well but also hands to doe well And how can that be done if we giue our selues wholly to the pleasures of the flesh for as moist and plashy grounds bring foorth nothing but frogs so the belly and watry stomacke stuft like a tunne brings forth nothing but foggy thoughts filthy speeches and corrupt affections Therefore Physitians say that nothing is better for the body then abstinence Lawyers say nothing is beter for the wits but diuines say nothing is better for the soule The story tells vs of a bird with a mans face but so cruell to man that it will kill him yet afterwards seeing her owne face in the water like to that shee killed incontinent kils her selfe because she had killed one like her selfe What then will those men doe that haue not onely kild one like themselues but euen their owne bodies and soules by their surfettings drunkennesse vncleannesse malice pride enuy and other beastly intemperancies O why will we not liue ten yeers or twenty yeeres like Christians that we might liue not a thousand but euen millions of yeeres like Angels How long shall it bee a voice from vs a sound to you and so all the matter is ended that wee preach or write all going away like a boy in ones hand from our bookes and sermons remembring and applying nothing that is said or read as the stomacke except it haue power of retention makes no benefit of the meat so except wee lay vp these things in our hearts reading and preaching are but in vaine I will not presse your sacred Highn esse out of your Chaire of State as worthy Gregory did Basil pulling him out of his Doctors chaire from the profession of Rhetoricke to Diuinity saying Omitte ista da saluti â—peram leaue these toyes and haue care of your saluation for I know well it is your principall care to make your calling and election sure but giue mee leaue to put you in minde so to manage the things of this life which belong to profit or pleasure that you euer preserre the things of heauen and make the desire of heaueÌ„ the moderator of all your pleasures and profits For the pleasures of youth are like gilded pilles very bitter like fresh riuers that euer end in the sea loosing their sweete rellish in an ocean of saltnesse True zeale cannot flourish vnder such a delicate gonernmeÌ„t nor yet the perfect knowledge of God he subiect to the paunch I know not how it comes to
then other workes but much more glorious and pretious Yet doth such coldnesse bring no small benefit to such as are fraile for neither doth the greatnesse of the worke inuite them seeing they perceiue it not nor yet the taste of the thing adde any strength vnto them and from the one and the other of these it commeth to passe that in their labours their strength is defectiue Therefore it is 2. fit that we indeauour to apply some remedies to this soare hauing already seene the causes of this coldnesse The first remedy and most common to cure this malady is to prouide that the corrupt appetite as in the 4. Instruction may be healed and by and by those who before felt that coldnesse shall perceiue their former workes which they iudged to be admirable to bee indeed very abiect if they bee compared to the loue of God This doth the Apostle whose palate was most sound teach vs saving If I speake with the tongue of men and Angels 1. Cor 13. it I giue all my goods to the poore if I giue my body to be burned and haue not loue it profits mee nothing and yet must not these bee iudged to bee of small moment But besides after all these speaking of sublime workes hee affirmes them all to be of lesse value then loue The same hath the Sonne of GOD himselfe taught as wee haue already said Therefore it is manifest that loue is the chiefest of all workes and duties seeing without it all other things are nothing And without any further proofe this ought to suffice vs that the eternall wisdome of God which cannot lie hath willed chosen and commanded vs to doe this before all other things that can bee done in heauen or earth Nothwithstanding 2. There is another remedy more singular which will make vs something feele the inexplicable greatnesse of this worke of the loue of God and the meanes hereof is that wee vnite and most strongly glue our wills to that will which is of infinit excellency and that we ioyne them in that manner that it be caried to nothing else but vnto that which that infinit will would haue it for then shal our wills be of much value when our owne will being abandoned they haue the wills of that infinit will which is God himselfe for he euermore willleth loueth and reioiceth for the infinit good which he himselfe hath Besides for many causes God would haue vs to desire that which hee so greatly desireth 1 For his onely goodnesse whereby hee vouchsafeth to sublimate our wills vnto so great nobility that they should be in his sight of great worth 2 Seeing he hath created vs to so great a good it is iust that wee doe him some seruice but what duty can we doe him seeing his Maiesty hath no need of our seruice although it were the greatest that can bee imagined Wee say therefore that least wee should be idle seeing God hath no neede of any thing nor can haue more good then now hee hath it is very iust that we as the obsequious and dutifull seruants of so great a Lord all our liues long be herein imploied to reioyce at the good and glory of God himselfe and indeed euery one may easily see that it is most iust and of great weight that all things as well in heauen as earth omitting all other things should euermore be herein exercised to reioyce at the good and glory wherwith God is infinitly filled 3 That for which God would aboue all other things haue our wills vnited vnto him is for that being yet on the earth we should begin to seeke that infinit will from the fulfilling wherof all the blessednesse which wee haue or hope for in the heauens is deriued vnto him that is lead with this loue For it is true that learned Diuines do say that gloria nihil aliud est quam gratia consummata glorie is nothing die but grace consummate to possesse charitie here in a measure is to bee glorified there in abundance and so it is begun here but perfected hereafter But it is to our purpose to shew how this glory which is heauenly may be perfected by this loue wherein the excellency of this loue will appeare Therefore wee must consider which is also againe and againe to be read and pondered that all our ioy proceeds from the fulfilling of our owne wiss and by how much more our will desireth any thing and by how much more perfectly it fulfils that which it desireth by so much doth it obtaine a greater ioy To these things let vs consider that the blessednesse or perfect ioy in heauen proceeds from the vision beholding of God who in the same moment wherein he is seene infuseth into all that see him a most perfect knowledge that he is most worthy to haue all the good and infinit glory which he hath For assoone as they see him they become all prudent and wise so that euery one may see what is conuenient for him to which knowledge of God is ioyned the loue of God aboue all created things together with an ineffable desire that hee may possesse all the good and glory which he is worthy of which desire and most intense and inlarged will of euery man this cleere vision of God doth succeed whereby they know and see apparantly that the same their desire is farre more perfectly fulfilled then they are able to comprehend For they see and vnderstand God himselfe whom they so much loue beautified with so great good and glory that for the infinities of it they are not able perfectly to vnderstand nor yet are able to come to die defects or increase of the glory And againe that so much is euery ones ioy the greater by how much his desire is greater and more perfectly fulfilled And here is opened the largenesse of the glory of the blessed seeing their desire in such a sublime manner is fulfilled as that nothing can bee more excellent besides that desire is of the infinit good of GOD himselfe whom they doe more loue and desire then they doe the glorie which properly belongs to themselues Blessed is the man who on earth shall with an intimous will loue and contemplate the being glory of God seeing he shall thereby obtaine that hee may see his owne desire in as high a manner to bee fulfilled in heauen Who is he that can imagine how much of his glory the Lord without any diminution of glory in himselfe shall giue vnto him who dwelling on earth wisheth nothing else but the glory and greatnesse which that Maiesty possesseth all these things doc those words of Paul well declare Eye hath not seene 1. Cor. 2. nor eare heard nor hath it entred into the heart of man which God hath prepared for them that loue him And this hee saith because no man can conceiue how intimously those that loue GOD here doe wish and will in heauen that good which God possesseth and in what
thing is And I am resolued to dispatch these things in few words that they may make the better impression in our memories Therefore it is most iust that wee should serue so Great a LORD in respect of whom all creatures in heauen and earth are of so small esteeme as a droppe of water to the Ocean Nor shall his goodnesse methinkes lesse inuite vs which we ought in euery moment of our liues a thousand times to recount Surely amongst the abiect men of the world it would bee accounted for a great fauor if some King or great Lord should for their loue inuite them vnto him by rewards when for some foule Treason committed against their said King or Lord hee might iustly take a seuere reuenge of them Yet should his bounty and goodnesse appeare to be greater if for such Traytors such a Lord should expose himselfe to many afflictions and death it selfe But yet aboue all these beyond all comparison doth the goodnesse of GOD shine towards vs. For being of so great Maiesty and standing neede of nothing yet he choose to leade a life of so great labours and sorrowes vntill by most cruell torments hee laide it downe that hee might giue life vnto them that were worthy of death and that hee might inrich them with more sublime life and eternall riches which were such ingrate Traytors vnto him This Great GOD of his infinit goodnesse besides the benefits wee haue spoken of hath also commanded his Angels continually to serue and guarde vs Hee hath commaunded that heauen and earth should not for a moment of time cease from our seruice And besides all these that hee might shew his exceeding goodnesse the more aboundantly hee hath promised to bee with vs to the ende of the world Hee procures by innumerable meanes that wee should increase in all true good nor doth hee at any time consent that those which serue him shall bee afflicted but vnder condition that by the same there may much good come vnto them for hee more desireth our good then wee out selues But indeed I aske what will hee not doe for our good who was contented for vs with so great afflictions to deliuer himselfe vnto death Surely whatsoeuer can herein be spoken is nothing to him that shall attentiuely consider these things 3 I also said that to the end we might be the more animated to serue this so Great and good a LORD wee ought to consider the greatnesse of rewards wee expect if we doe serue him and seeing they are so great that the whole world sufficeth not to expresse or conceiue them 1. Cor. 2.9 let it suffice for this present consideration that it were a farre more sorrowfull message if it were shewed but to the least of them that liue in Heauen that GOD had determined to take him thence and to make him King of the whole Worlde then if it were shewed to some King of the Earth that GOD would the next day depriue him of his Kingdome and suffer him for to be thrust thorow with his own Subiects speares This is so true and neede so little proofe that no man doubteh of it but hee that Iudgeth ill of all Truth And surely if hee who serueth GOD should not expect these great and excellent rewards in Heauen but onely peace full of the ioy of the heart which they doe possesse in this life that giue themselues to holinesse and the contempt and reiection of the vanities of this world and that they might bee freed from the miserable and neuer contented or quieted life which they liue that liue in sinne euen that onely ought to suffice hereunto that our whole life should bee dedicated to the seruice of this Great GOD how much more whilest wee expect so great and excellent rewards euen such as no man can expresse Therefore he that considereth these things and is not stirred vp and animated to serue God let him certainely know that hee is benummed with the sleepe of death yet let him not omit to labour that hee may be stirred vp for God is readie to giue remedie to our diseases if with humilitie we doe as much as in vs lieth But if anie bee not stirred vp with these things it is good for him to search in himselfe and to get some remedie if happily hee be obnoxious to some secret sin of which he hath had no remorse of conscience which if he finde let him minister a remedy by true amendment and repentance and hee shall by and by feele health and strength to doe all that is good and this sweete sinne may be called inordinate loue which begetteth some inflation and swelling in the soule And hence it is that God often forsakes vs and giues no remedie to our dulnes till we finde out and amend that secret fault for wee must not onelie serue GOD in some things which he commaunds but in all nor must we desire to vnderstand in his seruice that onlie which is pleasant or not very grieuous but euen that which for our pride and malice shall be very laborious therefore let all men bee mooued by these three considerations to acknowledge that they ought to serue this God euen in the highest and strictest course that is heere proposed FINIS LONDON Printed by Nicholas Okes and are to be sold by Thomas Adams at the signe of the Bell in Pauls Church-yard 1617.
full of milke and bones full of marrow such as come in no mis-fortune like other men but yet when they shall haue their eies opened to consider the necessity of it and that as he said of time hoc mometuÌ„ vnde pendet aetermitas Ber. this is the thing vpon which eternall saluation rests they will submit their scepters to his seruice who hath created all creatures for their seruice to maintain their scepters and greatnesse And the rather because in maximo honore minima licentia est the greatest honors haue least liberty to sinne and except we being vn-thankfull will become like beasts which stil drinke of the riuers without euer thinking on the spring they must return God greate homage for great honors Vilissimus reputandus est Symmachus nisi praecellat scientia samlitate qui est honore praestantior He is to be reckoned most vile of all others who excells in honor except he also excell in knowledge and sanctity For as no wife man loues that hawke which catcheth him a Larke and eats him a Hen so neither doth God regard that person who costs him much as the great and noble doe and yet doth him little or no seruice at all Besides the example of Kings Princes and Nobles is of much vse to the furtherance of vertue or vice Iacobs Ewes brought foorth sported Lambs according to the colour of the rods before them and men produce works conformable to the liues of great personages but this is a great euill that good examples haue not like force to serue vs to goodnesse as bad haue to induce vs to euill For as a man strucke with the pestilence will sooner insect a thousand then so many can helpe him being insected so one vitious many may more easily infect a thousand then so many can make one vitious man good For vice is heere in her owne foule and comes vp with-out planting with no paine much more when it is well sorâ—â—â—â—ied without and well laboured too but verâ—â—â— is â—â—â—â—anger on earth like 〈…〉 throwen into the ground which after much care and labour prospers but slowly especially in the contagion of these times which are the dregs and sink of all ages in which vertue is a prodigious mouster and piety a fowle crime or at least sottish simplicity It is hard for flockes to feede among thornes and not leaue some of their wooll behind them so is it hard for an honest man to liue amongst such corrupt and contagious persons but hee must loose some of his innocency Therfore the LacedemoniaÌ„s wisely inquired what play-fellowes their children vsed for feare of hauing them tainted with vice But aboue all others it behoues great persons most not onely to haue care that they giue no ill example but also that they take none from such as are about them for as it was wisely said of worldly Gouernors Publius that male imperando summum imperium amâ—â—titur So by ill gouernment of the soule in taking contagious example from others and giuing ill example to others is the kingdome of heauen lost and many by their ill example drawen into the same downfall Alphoâ—â—sâ—s King of Arragon was wont to say thâ—â—â—s the Marigold â—orned it selfe to the motion of the sonne so the pâ—â—ple are turned and tramed after the manners of the Pimâ—e Râ—◠〈…〉 nemo non eadem velit Sen. If the King follow holy courses there is no man but will do the same For as from the health of the head health is deriued to euery member and from the light of the sunne light is communicated to all the world so from the Prince and Gouernour goodnesse descends vpon all the people But as the head being sicke and weake all the other members languish so the Prince beeing stained either with auarice lust cruelty pride or any intemperancy all the subiects decline from equity reason and goodnesse and accommodate themselues to the disposition of the Prince Aen. syl lib. â—â—in res Alph. It is storied of the same Alphonsus that vnderstanding how Pomegranades were by art made sweet sauory and delicate meat hee made thereof this excellent application surely euen our selues by our industry and holy art of example ought to make our subiects better beeing of themselues of a fierce and froward nature And surely he spoke well of Augustus Caesar that a good Prince teacheth his people to doe well by doing well himselfe and being imperio maximus exempto est maior great in power was yet greater in holy example For as the Ewes conceiued such coloured Lambes as the rods were that lay before them Gen. 30. so such as are the Princes actions such are wont to be the peoples conceptions cogitations and issues Whence it is that a Prince should so obserue his owne Law that his subiects might be stirred vp to the same and so settle himselfe to the seruice of God and obseruation of his Iawes that all his people by his good example might be drawn to do the like But seeing that as a ship without a Pilot sailes not whither it should but dasheth it selfe on the rockes and shelues and so they who study to serue God but yet without God wanting an order therein God being the God of order walke in a Labyrinth and maze falling into doubts whilst they seeke resolution like Cleophas that talkt with Christ and yet knew not Christ like birds fluttering but yet cannot slie therefore euen the greatest and wisest stand need to furnish themselues with holy directions and to labour by all meanes for a measure of grace and the feare of God to keepe out the ouer-flowings of vngodlinesse in our age wherein vices are become good manners and de-bausht humors and prophane vanities are past into nature and turned into complexion For Gods haruest in this world is but a handfull and that little remaines of people that serue Christ in truth can fearce get breath in this corrupt ayre it is so contrary to them They are here as fishes without water as the remainders of great massacres as peeces of plankes after the wracking of a great ship such a contagion is spread amongst vs all If then where God is best known he be ill seâ—â—ed how much more where he is not knowne indeed at all If vices be â—â—e in the sanctuary how much more in the body of the Temple and dwelling of the wicked In such a deluge of iniquity whâ—â— helâ—â— is there to keepe vs from drowning but by sincere seruing of God to worke his holy seaâ—e into our hearts And if we doe this it will easily be seen by our liues For when the kings Porter stands at the gate and suffers none to come in without examining what hee would haue it is an euidence that the King is within But when the Porter is absent and the gâ—tes open to receiue all that come it is an argument of the Kings absence so in a Christian when the feare of God is present
selfe pag. 380 The third exercise is to adorne our selues with vertues for the beautifying of our soules pag. 402 Which is done by these three things first by begging helpe from God secondly by multiplying the acts of vertue thirdly by restraining the naturall affections and passions of the mind pag. 441 1. Of the passion of ioy and how to bridle it pag. 445 2. Of the passion of griefe and how to restraine it pag. 447 3. Of the passion of hope and how to limit it pag. 455 4. Of the passion of feare and how to stint it pag. 456 5. Of the passion of hate and how to curbe it pag. 461 6. Of the passion of andacity and boldnesse and how to handle it pag. 491 7. Of the passion of anger and how to handle it pag. 499 8. Of the passion of desperation and how to restraine it ibid. 9. Of the passion of loue and how to dâ—ale with it pag. 461 10. Of the passion of abhomination and how to vse it pag. 461 11. Of the passion of desire and concupiscence and how to bind it pag. 472 1. Of the loue of God and how it is pag. 531 2. Of the loue of our neighbours and what rules are to be obserued pag. 578 3. Of the loue of our selues and what considerations are to be vsed pag. 588 4. The short daily method and rule of practising such holy duties as will sanctâ—fie our liues by the grace of Gods Spirit Which consists in sixe actions and duties and at sixe seuerall times to be performed 1. Of the duties which are to bee done in the former part of the day The first duety in the morning is to rise timely and how to carry our selues at that time The second duety is preparation to prayer and how that is to be done The third duty is to bestow some time in mentall prayer The fourth duty is to read some portion of Scripture and how to doe it with profit The fift duety is to prepare our selues to the receiuing of the Loâ—dâ— sâ—â—peâ— which consists in thâ—se fowre coâ—siderations 1. In sanâ—tâ—ty of life 2. Rectâ—tude of intention 3. Sterring up the deuotion 4. Prayer for all thâ—ngs necâ—ssary both for our selues and others 1. Of the sanctity of life and how it is to be wrought 2. Of the rect tude of intention coâ—sisting of ten seuerall obseruations Where also are two rules giuen for the ordering of our intention consistâ—ng of seauen seuerall directions a peâ—ce 3. Of the stâ—rring up of the deuotion consisting of a seâ—uâ—n folde consideration of Christs good â—â—sse vâ—to vs in the institution of this Sacrament restâ—â—ting vpon thâ—se three circumst rices in euery of the seauen considerations first who secondly to whom thirdly for what cause he comes 4. The â—â—se â—f pâ—â—â—â—â— bâ—fâ—râ— the Lords supper with a forme of an excellent and absolute prayer to that purpose pag. 644. The sixt duty is thanks vnto God after the Communion and how wee are to be storred vp vnto it Where are deliuered seauen short meditations for the seauen dayes of the weeke euery medâ—tation consisting of fiue seuerall points Namely first in considering of Christ in seuerall respects towards vs. Secondly in giuing God thanks for 3. things Thirdly in detesting our sinnes Fourthly in louing God with all our hearts Fiftly in begging of God seauen necessary graces pag. 667. The seauenth duety is the study of christians and how they may profit in learning pag. 689. The eight dâ—ty is examination of the conscieâ—ce before dinner pag. 699 The ninth duty is our behauiour at dinner and how it is to be ordered pag. 702. 2. The dueties of the after noone helping to sanctification of life The first dâ—â—y is to bestow some time in reading of holy Scripture or some other godly booke pag. 706 The second duety is the examination of the conscience before wee addresse our selues to sleepe Where first is shewed the necessity of this duety by three strong demonstrations Secondly the benefit of it by sowre euident arguments Thirdly how this duty is to bee performed what is the matter about which it is exercised with fiue necessary obseruations concurring to this examination First a commemoration of benefites and humble thankefulnesse for them in fifteene circumstances Secondly a desire of grace enabling vs to search our hearts Thirdly an inquisition of the conscience to come to the knowledge of the sins of commission and omission Fourthly a detestation of our sinnes â—istly a due censuring of our selues for them pag. 714 The third duty is how to compose thy selfe to sleepe pag. 772 3. The duties to be done euery weeke pag. 774 The first duty is a preparation to the receiuing of the Sacrament and the manner of it if the conueniencie of the time place persons customes and the like will suffer or doe require it pag. 784 The second dutie is to heare the word preached 4. The duties to be done euery Month. pag. 791 The thing chiefly to be done is this that at the least one day or some conuenient time be set apart to examine the conscience and to rectifie it 5. The duties to be done euery yeere pag. 794 That which is here neuer to bee omitted is that euery yeere some speciall time be set apart for the renuing of the mind seeing our vices do increase as our yeeres and we wax old in sinne And how that is to be 6. The duties to be done at all times of euery Christian p. 805 1. Our duties vnto God in seuaen acts The first act of the presence of God Secondly the loue of God Thirdly the feare of God Fourthly the zeale of Gods glory Fiftly the praise of God Sixtly thankefulnesse to God Seauenthly a resignation of our selues to the will of God 2. Our duties to our brethren in seauen actions the first is to behold God in our brother The second is to loue him as our selues the third is affability and good example the fourth is honor the fift is to beare their infirmities the sixt is to helpe them the seauenth is to liue circumspectly pag. 807 3. Our duties to our selues in seauen actions First is modesty Secondly contempt of our selues Thirdly a generall abnegation and deniall of our selues Fourthly subduing the flesh Fiftly tranquility of minde Sixtly discretion Seuenthly praier Lastly three potent demonstrations and reasons to perswade all men but especially great ones thus exactly to serue God if they meane to rest with him for euer THE HEAVENLY PROGRESSE OR The Soules Iourney to Heauen AS there is no Arte or Profession that can bee profitably learned except some fit Methode and Order be obserued therein Euen Nature it selfe in all her courses keeping due order and both Art and Nature teaching vs that the great God is the God of Order so much lesse can that most soueraigne and heauenly knowledge of the right seruing of God which is the Art of Arts and perfection of Nature bee taught and learned of any Christian without some
ought to doe vnlesse withall wee know the order and manner of proceeding in it and how wee ought to doe it therefore I will onely set before your eyes certaine short methodes and formes of meditation vpon euery of the matters of meditation before named and such as are easie for euery vulgar capacity to learne and frequent 1 Concerning Death these things may bee chiefly considered and meditated 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition soeuer 2 How vncertaine a thing it is to know when where and how death will seize vpon vs. 3 How that in death all things in this world euen the things that were most endeared to vs will leaue and abandon vs. Or thus 1 What are the things which do vsher vs to our death and as it were leade the dance euen all all our infirmities and weakenesses all our griefes and paines in body or minde all the potions and receits of Phisick our friends and neighbours visitations and condolements 2 What things do accompany our death euen most bitter and extreme conuulsions and torments of the body the losse of our senses depriuation of sound reason departure of the naturall heate anxieties and troublednesse of the minde strong temptations and often fearefull visions 3 What things doe follow death buriall in the earth neglect and forgetfulnesse amongst those that seemed sometimes to bee incorporated into vs rottennesse stincke and loathsomnesse and lastly the iudgement of the soule either to the ioyes of heauen or torments of hell Or thus 1 That death is the most terrible and fearefull thing of all the fearefull things that can bee conceiued 2 That it is to be feared contemned and desired feared least it take vs suddenly contemned least the conceite of it should make vs saint cowardly desired least wee should seeme to die vnwillingly 3 How iust and reasonable a thing it is that euery Christian should with all care and diligence addresse himselfe to a fit and due preparation of well dying that hee may bee assured at what time soeuer death sets vpon him yet shall it neuer take him tardy and vn-prouided 2 Of the last Iudgement these things are principally to be meditated 1 Those most fearefull signes spoken of by our Sauiour in the Gospell which shall be the forerunners of that iudgement Math. 24. the powers of heauen shall bee shaken and all the kinreds of the earth shall then mourne 2 The renouation of the world 2. Pet. 3. There shall bee a new heauen and a new earth this present world being burnt vp with fire 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet 4 The Maiesty of that Iudge round about whom the whole Court of heauen shall stand 5 The account that must then bee rendred of all things that are done in the flesh whether good or euill the opening of the bookes of our conscience wherby the secrets of all hearts shall bee manifested to the whole world 6 The sentencing of them that haue done good vnto eternall ioy and glory Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and torment of body and soule of which sentence euery word is aduisedly to bee pondered 7 The most certaine execution of both those sentences how and how long time to endure euen for euer and euer and beyond all times 3 How to meditate on the torments of hell In this meditation thou maist contemplate these three points first the place it selfe and the eternity of it secondly the tortures of the body in that place eternally thirdly the torments of the soule euerlasting First conceiue that hell is a certaine perpetuall prison full of fire and other innumerable torments wherewith those are affected that die in their sinnes vnrepented Or thus Hell is a certaine eternall state and condition in which all impenitent sinners are tormented with that punishment that they shall want all the things that may make for their comforts and shall suffer all the things that may increase feare and horrour so that there shall bee the want of all good things mans heart can conceiue and the presence and aboundance of all euils wherewith either man in this world or the deuils in hell are tormented and all these to bee endured not for some thousands of millions of yeares but for euer and euer Heere then consider that whatsoeuer is in hell is eternall First the damned himselfe is eternall not onely in soule but in body too so that neither himselfe nor any other can kill him nor will God bring him to nought They shall seeke death but shall not finde it They shall desire to die Apoc. 9.6 but death shall flee from them so that God shall bee so farre from fulfilling their desires that their mad desire to bee brought to nothing shall encrease their horrible torment in seeing they cannot obtaine what they so infinitely desire Secondly the place it selfe is eternall Eccles 1.4 for as the earth and heauen are eternall so is hell also Thirdly the fire is eternall and vnquenchable Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it so that it is not extinguisht not consumed Esay 66. and yet doth euer burne Fourthly the worme neuer dyeth the worme of conscience for the rottennesse of the sin of which it is ingendred and nourished shall haue no end and the liuely apprchension of sin and the punishment of it shall neuer cease Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience euer haue any end Fifthly the decree of God is vnchangeable and eternall the sentence is past From hell there is no redemption no price sufficient to ransome them Sixthly all the punishments there are eternall because the sinnes for which they are inflicted are eternall in as much as the Reprobate if hee could haue liued for euer hee would euer haue had a purpose of sinning against God Why then will wee make our selues guilty of eternall punishments Why doth not this eternall fire feare vs Why doth not this breath of God this worme this vnchangeable decree of God disturne vs And heere further meditate first the continuednesse of these torments without any interruption or diminution for a moment nay rather by how much more as their wicked liues haue beene occasions of others damnations by so much their torments increase secondly yet for all this continuance there is no habite attained in suffering to make them the lighter but rather they seeme to be new and by the impatience of the damned to waxe fresh For euen as the pride of them that hate God ascends euer more and more so their anger Psal 73. fury enuy impatience and madnesse increaseth thirdly that it is an vgly and most odious place in which no light though all bee on a fire fourthly a most narrow place in respect of the multitude that
Hallowed bee thy Name where wee may meditate first that the name of God is nothing else but his knowledge honour renowne celebration and inuocation Secondly that to sanctifie this Name is to celebrate praise magnifie and glorifie him and that Hee and his Honour and Knowledge may bee such as all the world may acknowledge it Thirdly that wee first begge this of him because wee call him Father and our selues his sonnes and it is the part of sonnes to desire their Fathers honour as nothing doth more reioyce the sons heart then the glory of their fathers so wee being the sonnes of God ought to wish nothing more then that hee may bee acknowledged and honoured for this is the first and chiefe good of which the first and second Commandements and all the first Table chiefly treates This is the first worke of a Christian to wish that Gods name may bee sanctified and his owne name may bee condemned and obscured namely that God may bee knowne such as hee is in heauen and in earth that hee may haue all honour and glory that there bee no creature in which hee bee dishonoured polluted and blasphemed but as hee is holy in himselfe so hee may be taken by all his creatures Fourthly that in doing that hee commands and forsaking that hee forbids wee sanctifie and glorifie his name for wee cannot commit any act whatsoeuer against the Law of God and chiefly against the first Table but wee speake against this demand and hinder the fulfilling of it 2 Thy Kingdome come In which meditate first that the Kingdome of God is nothing else but the Preaching of the Gospel by which the Church is gathered which God rules with his holy Spirit and the abolishing of the Kingdome of sinne and Satan as also all the meanes that conduct thereunto as on the one side the word of God the Ministery of the Gospell the holy Ghost Faith Loue Vnity c. and on the other errours abuses false doctrine heresies schismes and the like Secondly that wee begge this in the second place because sonnes desire nothing more then that their fathers Kingdome may be inlarged that they may dwell in the more safety and honour For if the fathers be aduanced vnto high honours vnder their shadow their sonnes do raigne and what dignity soeuer their fathers haue they think it their owne so the sonnes of God desire nothing more then the amplenesse of his Kingdome that they may bee safe vnder his shadow Thirdly that of all others the Christians dignity is the greatest for hee comes from Gods House hee is a King of his Kingdome Ergo when wee put our selues into the seruice of the deuill and become instruments of his wrath how much worse are wee then the prodigall sonne that kept Swine When wee commit idolatry whooredome couetousnesse gluttony drunkennesse enuy hatred rancor and malice is it not worse then to be in Sampsons case ouercome by a harlot Fourthly that those doe oppose the comming of this Kingdome which are not lead with the Spirit of God by the Word which defend the impious Traditions of men and labour to extinguish the truth of God which defend with tooth and naile Idolatry by which Satan raignes which make of this Kingdome a temporall Kingdome to serue their lusts and ambition as all wicked Magistrates and Ministers doe 3 Thy will bee done in earth as it is in heauen In this meditate first that the will of God is to know and beleeue in his Sonne Ioh. 6. 1. Thess 4. also our sanctification and that all sorts of men may rightly and faithfully doe their duety and obey God that all the contumacy of all men and creatures being tamed their wils may bee to his so subiect that the same thing which hee willeth hee will effect that wee also may will and doe the same Secondly that wee aske this fulfilling of his will after the comming of his Kingdome because heerein is the felicity of the Kingdome and Family that all bee obedient to the authority of the King and Father and that all things may depend vpon his will For God raignes not in vs except we obey him and so our felicity in the House of GOD consists heerein that wee are obedient vnto him Thirdly that we beg of him that hee will frustrate all our desires that are contrary to his will that hee will frame in vs new mindes and new hearts that wee aske nothing of our selues but rather that his Spirit may gouerne our desires to haue a ful consent with God that wee may haue obedience patience perseuerance in the crosse and all this so perfectly as the Angels in heauen doe performe his Will Fourthly that all free-will and power to doe any good of our selues is quite extinguished That who beleeue not in the Sonne obey not the word of God pray not for the Spirit of God are impatient vnder the Crosse doe oppose this will of God 4 Giue vs this day our dayly bread meditate herein first that this bread is nothing else but all things appertayning to the bodie and soule meat drinke clothing health defence peace good successe and all spirituall blessings secondly that we first begge this bread of God for that as sonnes doe aske bread of their fathers so doe wee the sonnes of God aske necessaries of God And the will of God cannot be done in vs except wee be nourished with the bread of God thirdly that albeit wee are commaunded to get our bread with the sweate of our browes yet wee must begge it of him because we must not ascribe it to our labour and industry that wee are nourished but to the onely blessing of God who prospers our labors which other wise would be in vaine Besides it is not by the substance of the meate that we are fedde but by the only power of God for they haue no such naturall power from heauen but God administers it from heauen as to the instrumēts of his bounty fourthly that it is our bread albeit wee begge it of God first ours because by the bounty of GOD it is made ours albeit not due vnto vs secondly ours that we might learne to temper our selues from desiring other mens bread and to be content with that which by lawfull means doth come vnto vs as out of the hand of God thirdly because albeit that it bee the blessing of God yet it is destinated vnto vs for our conseruation as necessary for vs fourthly because as the corporall food so the bread of Life the word of God is ours fiftly because we ought so to aske this bread of God that wee may haue to breake vnto others sixtly for that not for our selues but also for others we must aske it seuenthly that it is so our daily bread that without by both sorts of it daily receiued we be nourished wee come to ruine Whence consider mans misery for except nourished with foode wee cannot continue eightly that it is giuen vs for onely God can
euidently flagitious and prophane thinke that it was spoken or done with a good intent albeit it may seeme to the contrary for humane suspition is no true guide but easily deceiued 3 Thou must labour to displease no man 4 Neuer at any time speake any thing of thy selfe that may seeme to import thy owne praise albeit hee bee neuer so much thy familiar with whom thou speakest nay labour more to silence thy vertues then thy vices 5 Speake not ill of any man albeit the thing bee neuer so true and manifest except it bee so that otherwise thou shouldst betray the truth 6 More willingly apply thy eare to the commendations then to the dispraises of any man 7 When thou speakest let thy words bee few true ponderous and of God 8 If any man propose vaine things vnto thee as soone as thou canst cut off his speech turn thy self to the things that are of God 9 Regard not whatsoeuer befall thee or another albeit most deere vnto thee if it bee aduersity bee not thou grieued if prosperity reioyce not but thinke it all nothing and praise God 10 Haue all the care that possibly thou canst that thou intend diligently things profitable for thy soule 11 Flee occasions of much speech for it is better to be silent then to speake 12 When thou seest any thing that displeaseth thee looke if it bee in thy selfe and cast it off if thou seest any thing that pleaseth thee looke if it bee in thy selfe and hold it fast if it bee not get it and so shall all things bee vnto thee as in a glasse 13 Do not murmurre with man concerning any thing except thou beleeuest it will profit how burthen some soeuer the thing be that thou hast 14 Neuer affirme or deny any thing pertinaciously and stiffely but let your affirmatiues and negatiues bee powdered with the salt of doubtfulnesse 15 Alwaie abstaine from immoderate laughter laugh but seldome and with few men open thy mouth 2 The second necessary point to Perfection is thus obtained 1 In prayer bee instant and intentiue with great deuotion both on daies and seasons appointed for it and also in priuate and that which thou offerest in prayer offer in thy heart and that thou maist confirme the things thou readest diligently thinke on them againe againe and imagine the state and condition of them in whose memory thou shalt speake these things 2 Euer haue in thy minde these three things First what thou hast beene secondly what thou art thirdly what thou shalt be What thou hast bin because a filthy seede what thou art because a vessell of dung what thou shalt bee because a banquet of wormes 3 In like manner conceiue the paines and torments of those that are in hell and that they shall neuer bee ended and for how small and slender pleasure they suffer such great euils 4 So maist thou imagine the glory of heauen and that it shall neuer be ended how shortly and quickly it is acquired and how great griefe and sorrow may they iustly conceiue who for so small a thing haue lost so great glory 5 When thou hast any thing or fearest to haue which displeaseth thee thinke that if thou wert in hell thou shouldst both haue that and also whatsoeuer thou wouldst not haue 6 And when thou hast that which pleaseth or thou wishest to haue thinke that if thou wert in heauen thou shouldst haue that and whatsoeuer thou wouldst haue but if in hell thou shouldest neither haue that nor yet that which thou wouldst haue 7 Whensoeuer any Saints day is celebrated thinke of him how great things hee sustained for the loue of God because they were short things that hee suffered and what things hee hath obtained because they are eternall good things 8 In like manner thinke that the torments of the good and ioyes of the wicked doe quickly passe ouer and that these with their vndue ioyes haue gotten eternall punishment but those with their torments haue obtained eternall glory 9 Whensoeuer any slouthfulnesse ouercomes thee then take vnto thee this writing and diligently ponder all these things and thinke on the time which thou so loosest that those in hell would giue the whole world for it if they had it 10 When any tribulations doe afflict thee thinke with thy selfe that those in heauen doe want them in like manner when God sends thee any comforts thinke that those in hell do want them 11 Euery day when thou liest downe examine diligently what thou hast thought said and done that day and how thou hast spent the time which was giuen thee in which to lay hold on eternall life and if thou hast well spent it praise God if ill and negligently lament it heartily if thou hast thought said or done any thing which gnaweth thy conscience eate not vntill by repentance thou haue dis-burthened thy selfe 12 This for conclusion I say that thou imagine two Cities the one full of all torments which is hell the other full of all comforts which is heauen and vnto one of these thou must of necessity come Behold what it is that can draw thee vnto euill or hinder thee from doing good surely I beleeue there is nothing that thou canst find in this whole world Sure I am that if thou dost well obserue and doe the things that are heere written the holy Spirit shall dwell in thee and shall perfectly teach thee to doe all things therefore thou shalt well performe these things and not neglect them reade them twice euery weeke on Wednesday and Saturday and as thou shalt finde thou hast performed what is written praise thy God who is good and mercifull world without end Now followeth the exhortation of Thomas Aquinas Aqui. Opuscu 68. which hee made vnto a friend wherein hee proposeth a fit way of attaining both Diuine and Humane wisedome Because thou hast desired to know of mee beloued brother in Christ how thou oughtest to behaue thy selfe in acquiring the treasure of knowledge take this counsell from mee in this businesse that thou maist by and by passe by the little Riuers into the maine Sea because by things of more facility it behoueth vs to passe to things more difficult This then is my admonition and thy instruction 1 First I command thee to bee slow of speech and that thou do slowly ascend to speake of any businesse Secondly imbrace purity Thirdly neglect not to giue thy selfe to prayer Fourthly shew thy selfe amiable and louing vnto all men Fifthly bee not inquisitiue of other mens actions Sixthly shew not thy selfe very familiar to any because too much familiarity breeds contempt and ministers matter of with-drawing thee from thy studies Seuenthly put not thy selfe at any hand into the deeds and words of wordly men Eightly aboue all things shunne discourses Ninthly omit not to imitate the foote-steps of good and holy men Tenthly respect not of whom thou hearest but what good thing soeuer it bee commit to memory Eleuenthly the things
them or else because that by these duties hee should performe something acceptable vnto him Once the Diuine Maiesty said to his Disciples Ioh. 15. That for this cause hee spake vnto them that his ioy might bee in them But this is the ioy of God which is in vs as one saith whereby hee vouchsafeth to reioyce concerning vs Aug. namely when wee are obedient to his will But no manner of seruice is so acceptable to him as that the seruant of God should so will that which hee willeth so desire what hee desireth that whatsoeuer himselfe is or can be may with all his force bee powred out to the obedience of God as hee that in euery worke conceiued no other end which might moue him to worke then to bee willing to please God and to do a worke acceptable to him This I say is the thing I meane that he should in some sort forger the good and glory which may befall himselfe from the practise of vertue being onely mindefull of God which requires it and for this cause onely would doe it because God willeth it and commandeth it and not without great cause of his goodnesse requires it To make this plaine by example Conceiue a sicke man who for the recouery of his health desires some meate or medicine and not onely desires it but procures it in the meane time it fals out that some deere friend of his fals sicke of a more dangerous disease and stands much more need of that meate or Physicke heere hee that was first sicke being vnmindfull of his sickenesse how great soeuer and of that desire hee had to it for his owne sake beginnes now to desire the same and to procure it not to himselfe but to his friend so that the loue to his friend makes him desire and procure that which is needfull for himselfe not to satisfie his owne necessity but the necessity of his friend so that after hee hath by sundry wayes busying himselfe found it hee perceiues in his minde a certaine boyling desire to get it for his friend as forgetting that hee needs it himselfe and hauing gotten it reioyceth greatly that the will and necessity of his friend is satisfyed The like ought it to be to him that should moue the seruant of God to euery desire and worke euen the like by all meanes namely that in his soule hee feele an instinct whereby to desire and do that is good but that desire must be because God willeth that the thing bee done and by that leades a man to performe obedience to him as if it were very necessary to him and euer forgetting that by these vertues which hee sought desired or wrought hee should attaine glory and saluation For it is a farre more necessary end that wee therefore worke because God would haue vs to doe it and for his goodnesse which moues vs to loue and serue him then that wee our selues should possesse glory For wee ought to desire that wee may enioy glory and good things chiefly for that cause because God would haue vs to desire and haue them and that in hauing them wee might loue him and after an excellent manner serue him and not for our owne profite ioy or glory And so great is the magnificence and goodnesse of GOD that by how much as wee doe in this manner the more desire or do any good thing so much more shall be our glory in heauen This instruction I confesse may seeme vnto many to be full of difficulty but surely the beginnings of all things doe appeare to be such to all beginners for they iudge they shall neuer attaine to that they haue begunne but yet so long doe they exercise themselues in those things that by continuall exercise they become Maisters where at first they durst not call themselues Schollers And obserue it for trueth that if any man haue a will inflamed with deuotion hee shall doe all these things with such facilitie that in a sinall space of time hee may seeme to haue done wonderfull things But vnto him who is not enkindled with so great a flame of deuotion this must be a rule which wee now lay downe wherein shall distinctly bee touched the manner and reason which hee must obserue in attaining vnto it Let a man on the one side propose God as his chiefest friend and himselfe on the other side when the will is moued to desire any vertue or profitable thing let a man consider with what end hee it moued and hee shall perceiue for the most part that hee is moued either with feare of punishment or loue of glory and vertue Now this motiue ought not to satisfie vs although it bee not euill but seeing mans will preuented and assisted by the grace of God hath so much freedome and power in some measure as to forsake the one and chuse the other and seeing we know the will of God to be much more excellent and more woorthie to moue vs then our owne will wee must now forbeare to bee moued after that manner as wee haue beene and turne all our will to desire the same thing after the best manner namely because he would haue it so who is worthy of all obedience Surely he should of right account himselfe vile and wretched who desires or doth any thing moued thereunto with a naturall desire albeit the thing be good and holy seeing hee hath euer the will of GOD present before him which should mooue him euer to will and desire but chiefly seeing GOD giues euer such strength as that one may forsake his owne will as it is stirred vp with a naturall desire albeit a good desire and be moued with a heauenly desire And so much difference there is betwixt these two scopes and motiues that nothing in this world differs more from another then these two doe the one from the other so that the one of these is incomparably more excellent then another as the Sunne exceeds the brightnesse of a candle the Sea a drop of water infinite talents of Gold a peece of Lead Therefore let vs euer endeuour to desire and worke being moued with so happy an end and motiue seeing the Diuine Goodnesse most desirous of our aduancement and glory doth binde vn to do all our workes corporall and spirituall great and small proceeding from the body or the soule euen such as are done according to our naturall disposition to do them I say onely because it is the will of God wee should doe them For all our actions from the least to the greatest serue for the conseruation of this naturall life and as wee cannot forsake them so in vsing them for the loue of God they much further to the increase of a holy and happy life and so the least and meanest worke wee doe is in the sight of God of more worth then the best and highest action performed of him that hath not the same scope And indeed it is a thing wonderfull and worthy of
consults with reason and finding that the thing is conueniēt for it it is then freely mooued to will and desire it Therefore the Philosopher said that nothing was desired that was not foreknowne Whence we collect that the knowledge of the soule which wee haue in our vnderstanding is like a light whereby the will may see what it ought to desire This therefore being presupposed we must chiefely regard that to doe well and perfectly the vnderstanding doe not erre in knowledge which bceing had presently the will is mooued to desire that which is so knowne but if the vnderstanding doe erre which often comes to passe by the malice which blindeth vs or happily it erreth not but the will through the liberty it hath to euill will not follow that it knowes to be good then man falls into all kind of mischiefe therefore omitting many things which may serue for this purpose this is chiefely to be obserued that we be most attentiue euer when we will vse the vnderstanding that when we would desire to do any good worke or to get a disposition thereunto namely to be despised of men to flee all delights of the world which godly men euer abandoned in these and the like which seeme to be grieuous vnto vs to doe or desire by and by wee must vse the helpe of the vnderstanding whereby wee consider and apprehend these things as most pretious and acceptable to God and such as doe accompany the godly men to heauen without which he is euer out of his way to that happinesse Which assoone as it knoweth to be such then the will takes courage to will and imbrace that thing and also to practise it For albeit the will as it is assisted by Gods Spirt worketh sweetly yet often the difficulty and sharpenesse of the thing so deters it that it fayleth to worke omitting the duty it is bound vnto but as we indeuour to make way vnto it by the vnderstanding as I haue said it will assume such courage and strength that the excellency of the worke being knowne albeit most painfull it will desire to do it and almost with as great facility will doe it as that thing which it naturally desireth Hee that workes after this manner shall easily become a man of singuler vertue and shall make a wonderfull repaire in his soule of the slaughter and ruine which sinne hath there made and shall also with great facility doe that which maketh men happy both in earth and heauen namely know in a great measure the wonderfull things of God and knowing to loue them and louing to reioyce in them contemning all earthly ioyes and pleasures for them 6 Instruction That God is pleased to giue to all his Saints and such as from the heart seeke to serue him such a strength of will whereby they may both desire loue refuse detest euery thing in a great measure which either helps forwards or hinders their saluation This is surely to be knowen of all as the chiefe foundation of all this discourse and of all holinesse of life conteyning a memorable Cannon of the freedome strength of will which God by his Holy Spirit hath renewed and repayred in the soules of his faithful seruants and so rowsing vp the soule from a dead sleepe and spiritual lethargie and benummednesse But here let no man deceiue himselfe as though this freedome of will were naturall and in his owne power for without the goodnesse of God 2. Cor. 3. wee cannot thinke a good thought as of our selues How much lesse can wee will or worke it But presupposing this wee say it is in mans power to desire or not to desire any thing which hee iudgeth to be desired or refused and that to this or that end as often as hee listeth as for the purpose There is no man but he may desire to be dis-reputed and dis-esteemest of men albeit thing to some men be difficult to incline vnto he may also to diuerse ends desire it and make choice of these ends as he listeth For a man may desire it thereby to obtaine the modesty of the minde which is a good end he may also affect it to the end that in something he may be like the Sonne of God which is yet a better end and he may wish it that by abiection contept he may be so disposed to God-wards that God may find in him an acceptable obedience by perfect loue charity this is the best end of all the rest Now to giue an example of refusing to will and desire a thing a man may omit and refuse and not desire to be esteemed or to be he loued before other men and that to the same ends which wee haue spoken albeit by corruption of nature he be inclined hereunto greatly to desire to be esteemed and reputed in like manner as it is in euery mans power in some degree whom Gods spirit hath sanctified to desire or not to desire any thing so is it to doe the same as often as he will bend his will and vse the holy meanes thereunto Yea euery houre as by how much oftner hee inclines and inforces his will to desire or not to desire so much sooner shall he extinguish in the soule all vitious habits and ingender those vertuous For better declaration whereof let it be remarkeable that to produce the act of willing the thing which we abhor we must consider that God is hereby serued in that we doe desire this thing and incline ourwils vnto it and as it were vse violence to the will to effect it euen as the sicke desires the bitter potion because it brings health with it which yet he naturally hateth because it is bitter But the act of not desiring that which naturally wee wish and effect is whilst considering that the thing is not acceptable◠to God nor profitable for vs we incline and in some sort inforce the will that it should not effect and desire it And this shall be truly not to desire when wee inforce the will albeit there remain a certaine repugnancy of sensuality as we see it fall out in the sick man who will not eat the meat albeit hee haue an appetite to it because it is hurtfull to him and it is something profitable for him to be vnwilling to eat it albeit the inordinate appetite hee hath to that meat be not taken away So we see that we may produce the acts of vertue as often as wee will being assisted by the mighty working of Gods holy spirit But we must consider that besides the continuall care we ought to haue of exercising the will to desire the good things that are to be desired and to omit and refuse the euill whereby the euill habits being rooted vp we may plant those that are good it concernes vs much most often to vse this present instruction whereby to restraine those first motions which do much confront and impugne euen men much giuen to vertue or
appeare beautifull and gracefull in his sight Which is to bee performed by these exercises following 1 Exercise is concerning sorrow for our sinnes which helpes much to relieue the discomfiture of the soule and of the manifold euill that comes by sinne He that hath offended so great a Lord as is our God by such grieuous treacheries as wee haue done would now againe come into his seruice it is meet that first he labour to get his offence pardoned that to doe this hee vse those meanes whereby he may more easily be restored to grace and that we may not as desperate persons or conceited ideots thinke that no remedy is to bee found for so great a malady as that of our malice the diuine goodnesse euer desirous of our good hath prouided for vs an easie remedy namely that we shold be sorry for our heinous proditions and offences which we haue committed against his goodnesse and no sooner shall we intimously from the heart conceiue this sorrow but by by all our wiekednesse shall be blotted out of his memory So great is the malice and poison of sinne that to the extinguishing and putting out of the same not all the sorrow and tears of all men in the world is sufficient of it selfe how much lesse the sorrow and teares of one man alone but yet so great is the clemeney and mercy of our Lord and of such value is the vnualuable price of the pretious blood of the sonne of God that he is pleased so that we repent our sinnes with a sincere heart and with a liuely faith apply that pretious merits of that spotlesse Lambe of God to our wounded soules to supply in mercy what is defectiue in our weakenesse and to accept that all sufficient sacrifice of his blessed Sonne vpon the Crosse for a complete and full ransome and satisfaction for all And surely it is but iust and right that wee grieue for our sinnes committed for there is no man lyuing who is not naturally greeued and doth not repene that hee hath done any act whereby either harme may ensue vnto him or he may be depriued of any good thing that hee affected Now sinne is the cause that wee loose that infinite good euren GOD himselfe it is the cause that grace is taken from vs wherein consists all our riches it is the cause that wee become Sathans seruants and GODS sworne enemies it is the cause that hee that dieth in it shall for euer bee depriued of the inheritance of heauen and buried in infernall dennes and iustly ought hee to suffer so great euill who commits Treason against the most supreme GOD who was content to die that hee might giue vnto vs life To recount the euills wherewith sinne affects vs were to number the drops of heauen in a storme of raine Therefore our sorrow for sins ought to be longer thē any words can reach seeing our GOD offended is so good and so worthy of our seruice and neuer to bee offended whose anger and offence ought most to vrge vs and whose will and goodnesse aboue all things to mooue vs to blot out our sinnes with the sobs of our hearts and teares of our soules that being put out of his sight that deuine goodnesse may be pleased with our lame obedience But the maner of acquiring this sorrow if the heart bee found to bee harde is that wee represent to the Soule the euill that proceeds from sinne and compell our will to desire that it were not committed and that God had not been offended by it And this act of the will we must labour often to produce sometimes generally for all sinne sometimes discoursing from one sinne to another and with the greatest endeauour we can albeit sometimes we may seeme to haue no sensible griefe for such is not in our power nor is absolutely necessary at all times God in whose hands it is will giue it vs if we often assume that which we can obtaine and in this sorrow he that will rightly begin to serue God must continue a month or more 2 Exercise Must be in the hatred of a mans selfe a thing before all other requisite in expelling the euill customes of the soule For as from the loue of our Sauior spring innumerable euils from which ill customes and habits doe arise to when the loue of our Sauior ceaseth and the hatred of our Sauior entreth to which the Gospell in many places exhorts euery sinne and euill custome is banished But because such kind of hatred seems at the first sight to defer vs from this exercise for the inbred loue which euery one hath towards themselues aboue all things in the world vnto which also euery man is bounde we will first shew the manner how euery one ought to hate himselfe Secondly wherefore euery one ought to hate himselfe and thirdly how this hatred can stand with true charity which begins at the loue of ones selfe I Presupposing the rule and Canon of the sixt instruction the manner wherewith euery one ought to hate himselfe must bee this that he neither will desire nor assume to himselfe any thing that may delight him besides that which without the offence of God he cannot omit but if he must desire it and take it to him then it must be so done that as much as in him is he be sorry for it conconsidering how vnworthy hee is of all delectation and pleasure in respect of his sinnes and thereupon is sorry that he is compelled to admit it yet in as much as it is the pleasure of God he willingly and ioyfully admits it As for the purpose eating drinking the like which bring some delectation with them thou must neuer assume will or desire them for thy owne comforts and delights or to satisfie thy owne appetite nay thou must with a firme will determine with thy selfe that thou wouldest not admit it if the will of God were not such as would haue thee to doe it To hold this firme resolution it is needfull that thou call to minde the sixt instruction And herein shalt thou know that thou hall gained such a will when thou takest onelie so much of these and in that manner as thou thinkest God would haue thee to take and desire God would that thou shouldest take of meate and drinke what is necessarie both in quantitie and qualitie In quantitie so much as is truely and not fainedlie necessarie vnto thee whereby thou maist bee disposed and made strong to the seruice of GOD in qualitie that with all thy power thou reiect all sweete taste therein except when it is necessarie for the remedie of thy infirmities In these and the like it will be euer expedient that wee take something lesse yea whilst yet it may seeme necessarie vnto vs to take so much For often the too much loue of our selues will impose vpon vs but seldome the hatred of our selues Besides it is necessarie together with this hatred of thy selfe that thou doest
that thing beare rule in his heart that was so taken with the loue of it and with a certaine kinde of fruition hee delights in it which is the end of delectation and to conclude doth complete the motion of loue He therefore that is so tempted let him first discerne the fault from the temptation for in such sudden motions of loue and concupiscence often their followes no fault because in men of riper yeares they preuent the consent of reason but if any sinne lie hid by the negligence of reason it is a very small one which I would haue to be obserued in all kindes of temptations that I need not repeate the same thing againe 1 Assoone therefore as any shall perceiue these sudden motions of loue and concupiscence raised in him Hee may many waies represse the appetite that it goe no further for hee may forthwith by reason thus commaund his appetite Let goe this hurtfull concupiscence for it becomes not a man indued with reason and much more excellent in minde then all these bodily things and borne to the studie of wisdome and beauty of vertues to desire this thing whereby the minde is turned away from better goods things But this restrayning of the appetite was in vse amongst heathen Philosephers for it hath nothing in it aboue reason 2 There is therefore yet a more excellent way worthy of a Christian and out of faith which worketh by loue is more effectuall as thus absteine from this noisome concupiscence for it is not lawfull that a man who shall enioy eternall good things and be cloathed with glory as with a garment should by these vile and base things be diuerted from the care of better things 3 But yet there is a way more sublime as thus Let goe thy desire and absteine from this hurtfull concupiscence for it is not conuenient for mee who haue made a couenant with my GOD to keepe his lawes to couet and desire any thing that is anothers And thus may wee doe in all kinde of things bee they honourable profitable or delectable The first of these kinds of repressing the appetite is humaine The second is Christian But the third is diuine But if the appetite doe not giue place yet for all that doe wee not labour in vaine For albeit the appetite doe not obey reason at a becke as the other members doe but after a certaine politike manner and often doe most strongly resist reason Yet wee finde that by thus doing wee are prepared vnto a Christian mortification and by custome of fighting reason at length gets the dominion ouer appetite To end therefore this point with a short but sweet admonition hee that much desres to kill his passions so as that they may not kill his soule must know that if hee shall know to moderate well his loue from whence all passions doe arise hee surely shall carrie awaie the victorie Nor shall he only ouercome but by a wonderfull short cut sooner then others hee shall ouercome and with greater delight contentment And the manner of doing it is this hee must bee very circumspect in the exercise of euery thing that he set not his heart vpō the apparant shew of things but assoone as hee seeth any thing that is pleasant to turne away his heart make hast to breathe after heauenly things For it is altogether impossible that the other passions should wax heauy or hurt vs if the rootes of loue be cut vp Let this bee the example a man sees some profitable good thing and forthwith assoone as he sees it whilest his loue is stirred vp he lifts vp his heart to heauen saying Oh how much more profitable things are prouided for me there He sees something that delights him and whilst his appetite growes in loue of it his heart is instantly lift vp to heauen saying how much sweeter shall my banquet be in heauen where my meate shall be Manna Angels food and my drinke the fountaine of life Hee sees some honourable good thing namely other mens estimation conceiued of his wittie learning dexterity c. And whilst the appetite beginnes to be carried to the loue of honour he runnes and lifts vp his heart saying how much greater estimation and honour shall be conceiued of me in that most ample Court of heauen then if I had the honour of the whole world 2 Of the passions of Hate Flight or abhomination and of sorrow and griefe where also are two things as before 1 The definition of Hate As good so soone as it is seene ingenders the loue of it so euill by and by as it acknowledged begets the hatred of it Now hate is a certaine motion of the concupiscible dissonant from euill or more cleerely it is the motion of auersion wherewith the appetite is affected when any thing dissonant or contrary and repugnant to it is represented for as betwixt the appetite and good there is consent so betwixt the appetite and euill there is dissent Hence comes flight and abhomination of the euill which is the motion of retraction whereby the appetite departs from euill as if we said that that recession or declining whereby the appetite retracts it selfe from euill which displeaseth it were slight or abhomination of the euill which is the intention of flight for after that euill is by the imagination represented the appetite doth not onely disagree and become dissonant which is hatred but also goes backe which is slight Sadnesse or sorrow succeeds when the euill is present sorrow comes from euill ioyned vnto the body with the apprehension of sence but sadnesse is for the euils conceiued by inward apprehension which may also therefore be past and to come which arc inwardly conceiued seeing sorrow onely for the present time continues whilest the body is oppressed Therefore sadnesse or sorrow is a certaine motion whereby the appetite is vexed by the present euill as if I said that it is the motion whereby the appetite is oppressed with the burden of a present euill These passions are of contrarie motion to those we handled in the 9. Chap. for hate is auersion from euill loue the conuersion to good flight is the departing from euill desire is the progresse to good sadnesse is the oppression of euill delectation is the expansion to good But as loue with the two other passions is carried towards the honest profitable and delectable good so hate with the 2. passions arising from it inclines to the 3. fold euill vnhonest vnprofitable vnpleasant Now by good and euill wee vnderstand either the true or the apparant good for whatsoeuer pleaseth the appetite is good and whatsoeuer is repugnant in this kinde is euill But amongst all other things in this place this is most attentiuely to be obserued that sadnesse one of the principall passions which as delight complets the motion of loue so it of hate is a capitall enemy to true vertue for besides the hurt it brings to the body this amongst all passions
a high manner this their desire it fulfilled and how much ioy they haue of the one and the other Therefore it is manifest of what great excellency this worke of the loue of GOD is seeing neither tongue nor pen is able to expresse it 3 Now hauing seene the remedite for this coldnesse of the loue of God what this loue of God is what is the beginning progresse and end of it It is fit that wee know how much and how often we must be imploied in this loue And surely so farre as briefly can be gathered wee must know that wee must euer or at the least by infinit turnes euen in the same houre if it bee possible exercise our selues in this loue yet that wee may bee able the more liuely to feele how wee ought continually thus to loue wee must obserue that if the exchange be commendable whereby one takes vpon him the labour of one houre or giues some small mony for the redemption of a thousand men captined by the Moores without all companion he shall and ought to thinke his time better bestowed that himselfe or any other man should sustaine death yea manie deaths that some other man for a most small time may loue God if that loue cannot be had without suffring of the same death or deathes euen for that small space of time and that is so true that it not onely hath place when he who for that smal space of time loueth God by that loue obtayning heauens glory but also if we were certaine that hee might by diuerse other seruices towards God in that small space of time obtaine the said glory which hence is manifest For that short loue hath in it greater good then the euill of of him that is suffred with much griefe who doth also wish death a thousand times Besides it shall yet incomparably be a greater good if we shal consider that for this short time of loue shall be rendered an increase of grace and further also an augmentation of perpetuall loue together with Celestiall glory And how great a good that is hee shall know who vnderstands what is the greatnesse of diuine loue And this being knowne it will yet more cleerely appeace that wee ought euermore or by inumerable vicissitudes to performe this so sublime a duty of loue that doing here that which is our duety wee may increase in strength to doe the same in heauen where those that â—aue obtained glorie doe so much more excellently loue by how much more they haue loued when they were on earth But if we ought by these inumerable turnes wee ought to loue this our most glorious God because the act of this loue is of inestimable goodnesse then let vs turne our selues to consider our owne negligence and malliceâ— and behold how bitterly wee ought to lament euery moment of our liues which hath passed without this loue Againe how much more grieuously wee ought to bewaile al those things which haue disioyned vs from this loue and such are all our sinnes by which we become capitall enemies and most contrarious to this loue and at the best brings a shiuering coldnesse and sluggishnesse ouer our hearts to so great a good and withall let vs consider of what great reprehension he is worthy that doth not intimously from the heart reioyce at euery thing which may promote vs to so great a good such as iniuries contempts persecutions and the like are And on the other side if wee doe not mightily lament as often as wee finde any impediment to so great a good such as humaine fauours and all other complacency and temporall delectations are Surely so reprooueable is it that we do not ioy or grieue at the things wee haue spoken by how much it is more better to suffer death a thousand times then the iniuries and persecutions which mans malice was wont to inferre or the sorrowes which wee can feele whilest wee flee the fauours of men and other things which were wont to be delight-some to vs. Againe that in so excellent a iouruey nothing may hinder vs wee must obserue that if sometimes for the debility of bodie or because wee haue not attained so great vertue in the soule as is necessarie to the suffring of aduersities it is necessary then that wee flee persecutions and the societies of such as affect vs with iniuries or to procure I some delicate and sauory things that wee may doe that with an actuall intention of greater euils and often lamenting for that in fleeing from aduersities we should depart froÌ„ that which is good which may promote vs to so great a good as is the loue of God and that taking vp these pleasant things wee should omit those bitter things vnto which by the malice of our negligence we are obliged And wee must doe this with an humble Prayer vnto GOD supplicating his goodnesse to strengthen verthe both in body and soule whereby hauing receiued power to resist our frailty for which by the defect of our power it was necessary for vs to flee persecutions or to take vp things pleasant vnto vs wee may bee without any impediment disposed to that same heauenly loue of him and his glory And that wee may the more cleerely know how worthy these our negligences are of reprehension whereby wee fall from this pretious loue it will be to good purpose to obserue that which wee haue written before of the hatred of our selues which is the foundation and primary disposition to this loue of God And because wee haue no balances on earth wherewith continually to weigh the same wee must aske of God that he would prouide vs from heauen and God graunt that our liues may neuer bee weary of the consideration hereof From all these is to be obserued what great madnesse it is not to procure that great glory in heauen seeing the sublimity of that glory doth necessarily follow low the seriousnesse of that loue and although the greatnesse of that glory were not much to bee regarded which is ordained for vs yet are wee much obliged to regarde that we may obtaine the greatnesse of the loue that being made glorious we may euer loue him who is most worthy of all to bee most highly loued But that we may see how we may be able often to loue chiefely when the taste in sweetnesse forsakes vs which of it selfe was wont to stir vs vp we must take a helpe from the sixth Instruction seeing God giues grace to the will to incline to this or that as often as the seruant of God shall prepare himself therunto froÌ„ al which the seruant of Christ may obserue what an infinit and irrecouerable losse we receiue when wee omit to loue God in euery moment of time wherein wee may loue him And if it bee to bee lamented whilest by neglecting of great dignities or earthly riches one receiues a great losse How much more lamentable is it seeing the losse is farre greater to omit euen for a
hauing first obtained that holy and pretious hatred of our selues or die affection to some earthly thing remayning or some other thing that may bring delight not ordered actually or at the least virtually towards GOD â—hen with a beetle or mall to bee willing to cleane those things which doe require a rasour or a most sharpe knife Surely it behoueth the will that would bring fourth the acts of true and sincere loue to be so sharpe that it may penetrate whatsoeuer opposeth it vntill it doe come vnto God And such a will euen in peace and without my labour will produce a thousand acts of loue and many more in one day whereof the least sufficeth to aduance a man to a great degree of heauenly glory And on the other side he that indeauours to lift vp himselfe to produce the acts of loue by a â—ill dulled and blunted with a â—mall inordinate loue it is so difficult for this man to loue as it is to â—deuide the heauens with a mall For the sublimity of perfect loue suffers not together with it a thing so vile and abiect Nor ought any to admire that to the obtayning of this loue such circuÌ„spection is here aduised saying that many haue obtained it without vsing so many cautions and without this methode and course To which I answere that albeit many haue obtained this loue long before the writing hereof yet who will rightly weigh what our Redeemer meant when hee said that all the law hanged vpon loue shall plainly perceiue that no man obtained it the common way without these courses here prescribed which are no other but such as are drawne from the Sacred Scripture according the declaration of the fathers which methode and meanes our LORD GOD of his infinit bounty and goodnesse doth manifest to all his elect both small and great whose goodnesse is also pleased to graunt that now at the last these things gathered together for the common instruction might bee published vnto all that our frailty and misery euery day increasing there might euer abound the facility of knowing that which is so necessary for vs. And if they vrge further affirming that they haue attained vnto this loue without these courses and meanes I dare presume to intreat them to take heed least happily this their loue bee that cold and weake loue whereof I spake in the beginning of this treatise which seeing it suffers many blemishes and blurs to bee in it there is no wonder if without either methode or labour it bee obteined 2 From this view of the loue of God wee come a little to suruey the loue of our neighbours as a glimpse of that bright Son and a little brooke of that Ocean of the loue of God Therefore as concerning the things which are to bee spoken of this loue of our neighbours there is 〈◊〉 rule to be obserued which may be applied to euery worke namely that whosoeuer desires euer to please God must obserue two things 1 What he would haue vs do 2 How he would haue vs doe it For he should doe very little that should doe what God would haue him doe except withall hee should doe it in that manner he would haue him doe it The most excellent worke which God would haue vs doe is to loue him and thinke vpon him yet if wee doe not this in such manner as hee would haue vs as in the former tract is deliuered it would not bee acceptable to him nor worth the doing There is another worke like vnto this which God would haue vs to doe that is to loue our neghbours but yet albeit God would haue vs to doe it except we loue him in that manner as GOD would haue it done wee shall not attaine those sublime and heauenly rewards which GOD hath prepared for those that loue him aright Greg. For albeit the sacred Scriptures doe not contradict this manner of louing as if they iudged it a sinne yet is it not so done as GOD by them would haue it done This is my commandements saith that great Maiesty that yee loue one another as I haue loued you Therefore it is fit that wee discourse a little hereof how he hath loued vs that wee may vnderstand in what manner hee would haue vs loue our neighbours This our great God loued vs reducing vs to the sublime loue of himselfe hee loued vs inducing to suffer the aduersities and afflictions of the world neuer letting loose the raines of our affections to the vaine pleasures of this world beyond that which should be necessary to the sustentation of the body hee loued vs dying for vs that hee might giue vnto vs grace and glory And in this manner of louing was hee most of all giuen to loue the greatest enemy that could bee of all vaine loue wherewith louers doe loue one another and whereof they make outward shew which kind of loue is very slippery deceitfull And therefore God is earnestly to be praied vnto that this loue may not infect the will which was created to be the temple of God Sure it is if this loue had not infected the will the Son of God would neuer haue said hee that hateth not his father and mother brethren and sisters cannot bee my disciple Therefore wee ought to loue one another and in that manner which our Master Iesus Christ hath taught vs casting away all other vanities which are wont to mixe themselues with loue whereof this that followeth is one It commeth to passe that thou seest one in respect of the soule much giueÌ„ to vertue in respect of his corporal presence and conuersation very acceptable and pleasant with this person many are so cordiatly affected that they become captiued with the loue of him and it is grieuous vnto them not to see him not to speake with him not to acknowledge in him a reciprocal loue towards them this is a vaine loue Whence with many it falleth out that they take great paines but profit very little and do vnto God very small seruice But let vs make the vanity of it appeare by a familiar example Thou hast a friend happily who hath a seruant the loue of this seruant of thy friends doth so captiuate thy heart that it pleaseth thee much more to conuerse and talke with him then with thy friend If thou shalt say that the loue wherewith thou louest this seruant is for thy friend who will not laugh at it For although it may be that this loue was begun in that hee was thy friends seruant yet that from whence this loue so increased that thou delightedst more in his conuersation then thy friends doth shew that now thou louest him not for thy friends sake but because his conuersation it pleasant and acceptable vnto thee in like manner wee may say that it is worthy of laughter that thou shouldest say the loue whereof wee spake before was for Gods sake although happily it might haue some part of spirituall loue in
hee must little esteeme that as it is his owne good if it bee compared to the second namely that it is the seruice of God and the fulsilling of his holy will flowing from thence and to this point the second Instruction serueth well Let vs obserue that euery one whilst hee loueth himselfe doth greatly desire to better either his ornaments or else all his houshold furniture and all things else that he hath if it be not such as he would haue it and so must he do who spiritually loueth himselfe For our Lord God hath giuen vs a pretious ornament or pearle wherewith at all times to inrich our selues This pearle wee haue but couered with brasse or copper whilst wee desire any thing to our owne good or profit nor must wee euer rest vntill by the right hand of the highest there bee such a change made that our appetite which is euer agitated and tossed vp and downe in vs wishing our owne profit may now onely regarde those things wherewith GOD is delighted chiefely that thing being such as that not onely GOD would that wee should haue it but also that we our selues shold be more inriched with it For the more wee doe forget our owne proper benefit that wee may record it call to minde the glory of God the more care hath hee of inriching vs with al good things this forgetfulnesse is worthy of eternall memory this remembrance worthy of eternall glory What a most pretious loue is this which maketh men Gods For of this loue is that to bee vnderstood which a good father spake Si Deum amas Deus es if thou louest GOD August thou art God for I haue said yee are Gods Psal 81. that therefore wee might obtaine this so excellent loue of our selues our GOD would haue vs to hate our selues in that thing wherein wordly men doe loue themselues and this hee willeth whilst in the Gospell hee commaunds Luk. 14. That we should hate our selues as before is spoken Besides all these things I forewarne him that will truely loue himselfe that the sweetnesse hee findes in the seruice of GOD doe not suffice him for the glory expected For albeit this sweetnesse bee good yet GOD giues it not to this end that we should rest in it alone but that by it wee might come to take a taste in the consideration of the good glorie and dominion which God himselfe possesseth and that with a great minde wee should praise him For the beautifull praise of God is nothing else then that should reâ—oyce to declare the wonderfull things of God to the whole world as in the psalmes and euery where in Scripture is to bee seene and in all created things Of which and or euery other thing which we shall relate speak or heare wee must feele a new motion of ioy such as worldly men doe feele whilst they see themselues or those whom they most loue to be commended Seeing then that they doe vainely reioyce at the commendations which are not due vnto them it is very iust that the seruant of God should mightily reioyce at his praise whom heauen and earth suffice not sufficiently to praise Besides hee who truely loues himselfe when he shall haue vnderstood that hee hath receiued any benefit from God ought from his most intimous bowels to giue him thankes not for that he findes himselfe more iuriched but that he findes himselfe the more inabled to serue God Euen as if some of the Kings chiefe seruants should reioyed that they had receiued some great benefit from the King that from those greater riches they might doe him greater and more acceptable seruices without respect of other benefits or gifts Nor is it any other thing to giue God thankes which thing many know not then an inward act of the soule whereby hee who hath receiued the gift or benefit from him acknowledging that God is an infinit Lord from whom comes cuery good thing reioyceth at all the glory of God and that by such gift hee sees himselfe more apt the more to loue and serue him and by how much that which is said is inlarged seeing it is a thing of great moment wee may obserue that besides this recognition and ioy spoken of at the receipt of euery benefit from God wee ought to offer vnto God all that wee are in our owne wills annihilating our selues whereby we may giue our selues wholy in body and soule to his seruice producing then mosâ— great acts wherwith for the great power goodnes of God we may reioice froÌ„ whence that benefit comes for which we now giue him thankes And that wee may more clearely vnderstand that which I now speake of annihilating our selues I would hereby signifie that seeing wee may euer increase in the diminution and despising of our selues we ought as oft as we giue thaÌ„ks vnto God after a singular maner to dis-esteeme of our selues in respect of his benefits whereby we may the better giue our selues to his Maiesty Therefore the seruant of God must be very present to himselfe that as often as he giues thanks to God for any benefit that motion of the mind that will wherby he reioiceth at the benefit receiued do actually proceede as before is said that he may loue God the more serue him reiecting all confideration froÌ„ this that hence it coÌ„meth vnto him whereby hee may of good from him that he knoweth may come vnto him thence so be made more strong in the loue of GOD alone and more acceptable thankes may bee rendred vnto him and he must also haue the eyes of his soule open for sometimes these things will fall out not without some defects and we will thinke that al things are rightly done But the ground-worke of that which hitherto is spoken is taken from that which Diuines Prophets are wont to say that he who would be thankful must returne to the benefactour a worke of as great a value or greater then that which bee hath receiued Seeing thou that all our good things are receiued from God whatsoeuer wee can performe in his seruice is of little worth in respect of the least of his benefits Therefore at the least wee ought to giue him thankes for them in this manner as we haue spoken and that with as much affection and indeauour as we are able By this very motion of our vnderstanding and will and by all the foresaid preparation of our annihilation we must euery day giue thankes for so great a benefit bestowed on vs namely that he that great Maiesty hath receiued to himself so great good as he hath In the same manner must wee giue like dayly thankes vnto him for the benefit of his Incarnation our Redemption and the Redemption of the whole world For the benefits conferred vpon all the company of that blessed Court of heauen and for all the benefits bestowed vpon his Saints in earth but chiefly on those that doe affect vs with iniuries and
enemies of thy faith in mercy bestow vpon them all necessaries for the quiet and comfortable passage or this mortall life I bring before thee O Lord my Parents my Brethren my kindred my friēds humbly praying thee to giue vnto them all things which thou shalt know to bee agreeable to thy will and profitable to their saluation I bring also into thy presence all captiues imprisonned sicke tempted troubled agonizing and wounded soules and all such as are in any extreame and grieuous necessity that out of thy goodnesse they may receiue liberty health victory consolation a happie death and a full remedy and recouery of all their necessities and wants Yea I humbly intreat thee O most mercifull Father for all my enemies that in all things thou wouldest be good vnto them and that for the infamy which they haue east vpon mee thou wouldest giue vnto them honour for detraction a good fame for hatred loue and for all the euils practised against me all temporall things profitable for this life and in fine eternall saluation And now O my God and onely refuge I come vnto thee for my selfe and will declare before thee my owne necessities and miseries not that thou maist know them for all things are open and manifest vnto thy eyes but that whilst with mourning and griefe I pronounce them I may kindle in my selfe the desires of thy mercy and may draw from thee the remedies of my griese I haue sinned O Lord beyond the number of the sand of the sea my iniquities are multiplied against mee and I am not worthy so much as to behold the heauens because of the multitude of my sinnes against thee Yet in confidence of thy sonnes merits whose bloud was a sufficient ransom for the sinnes of the whole world I begge for his sake remission of all my sinnes and to be clensed from all mine iniquities Graunt vnto mee a sauing faith to hold fast on thy promises a true repentance that for the loue of thee I may detest all sinne and a safe protection that I be neuer intangled in the snares of Sathan Giue me true mortification of my judgement will affections and sences least being deceiued by these which are euer prone vnto euill I bee drawne from those things which are pleasing vnto thee Giue me a true contempt of earthly things that I may neither seeke for honours nor hunt after dignities nor desire riches or pleasures but that I may place all my honour all my treasures all my delights in thee who art the fountaine of all good things Deliuer mee from all temptations and guiles of my inuisible enemies but chiefely from them that come vnder the vizard of good least seeking after that which is good I should be pulled away from the true good Grant O my Lord God that that faith which thou hast giuen me may euermore bee preserued and increased in mee Lighten my minde with a supernaturall light that it may know the diuine mysteries and that it may more perfectly vnderstand those things which I beleeue concerning thee and thy Sonne Grant me a firme hope whereby I may altogether forget my selfe and may place all my cares in the bosome of thy prouidence and that I may conside that I shall onely out of thy mercy obtaine eternall life and all things necessary to the attayning therof giue mee perfect charity whereby I may most ardently loue thee and my neighbours giue mee a true resignation of my self and agreeable to thy will Cheere vp my minde with the presence of thy goodnesse pacifie my soule and conscience with thy peace inkindle me with the zeale of thy glory and saluation of my brethren powre into me the affection of compassion whereby I may compassionate and condole the miseries of others and according to my weakenesse helpe them Perfect in me O my Creator my vnderstanding with prudence and discretion that in all things I may hold a meane giue mee a docible heart that I may not frowardly persist in my owne sence and opinion Stirre vp in mee a true feruour and heate that I may not slackly and coldly but most diligently serue thee and adorne me with the virtue of attentiō circumspection that I may take heed of the euils of my soule which euery where daily lie in waite for me and that I may doe nothing by my negligence which may bee lesse acceptable and pleasing vnto thee Perfect in me O Lord my will by the power of thy righteousnesse wherby I may willingly submit vnto thy will and may giue vnto euery one that which is his due Subiect me to thy selfe by the power of Religion and giue mee the vertue and guift of prater that in all things I may seeke thy praise giue thee that worship which is due to thy great name Giue mee a heart penitent for my sinnes pious towards my parents deuoute towards my betters subiect to my gouernours thankefull to my benefactors affable to my friends simple in deeds and true in words Such a heart I say as may imitate the heart of thy deare Sonne and may euer offer vp vnto thee an acceptable sacrifice Perfect O my good Father the irascible part of my soule with the vertue of fortitude so that in all aduersities I may carry my selfe as becommeth mee and pressed with the burden of afflictions I may neuer be exorbitant from that which is right in thy eyes Giue me a minde in magnanimity conspicuous in things of my duety and thy seruice through security ioyfull contemning the goods of this world for thy sake susteyning all acerbities and sorrowes albeit many and long enduring and perseuering constantly in that which I haue well begun For it is the voice of thy Sonne that not he who hath begun and left off from his enterprise but hee that continues to the end shal be saued Perfect in me O my God my concupiscible faculty with the beauty of temperance whereby I may both flee all filthy things and follow after honest and holy things and in the care for my body may onely haue respect to my necessity Cloathe mee O Lord with abstinence and sobriety that I may hold all due measure in eating and drinking with chastity and shame fastnes that I may keepe my body which is thy Temple immaculate and cleane in his duty before thee With meekenesse and clemency that by thy helpe I may restraine all indignation and anger Cast not this my petition O my God out of thy sight but giue me that most excellent grace of humility that I may bee made the true disciple of Christ thy Sonne and my Lord and may account my selfe as indeed I am the most vile of all others and may truely contemne all the spend our and glory of this world giue mee in my actions modesty in my tongue silence and prudence in the vse of all things moderation and victory and conquest ouer all kind of curiosities that there may be nothing in mee that may displease
a hearty sorrow for them and humbly begge pardon of him 4 Loue him with thy whole heart namely so as that thou haue a firme desire and purpose that thou wilt doe nothing that is contrary to him that thou wilt doe nothing that is contrary to him that thou wilt loue nothing but what in act or vertue tends to him and that thou wilt preferre him before thy selfe and all other things 5 At the last aske of God seauen gifts which some do conceiue the blessed Virgin did dayly begge of God 1. An effectuall helpe that thou maist in some measure performe the commandement of the loue of God 2. That thou maist constantly loue thy neighbour euery holy thing which he loueth 3. That whatsoeuer euill he hateth thou also maist hate the same 4. That thou maist be adorned with humility chastity contempt of the world and al other necessary graces 5. That he would make thy minde thy body a worthy tēple and habitation for himselfe 6. That at length after this mortality being don away thou maist for euer enioy his most blessed presence maist with the eies of thy flesh clearely see his most holy humanity and with the eies of thy minde behold and possesse his diuinity 7. That in this temple and in all other temples and places throughout the whole world he may receiue all due worthy reuerence acknowledgement honour and praise 2 Meditation 1. Behold Christ thy Sauiour in the midst of thine heart as thy Lord who redeemed thee with the price of his bloud and thy selfe as his seruant who by a new conceiued feruour wouldst returne vnto him desirous in all things to please him 2 Giue him immense thanks 1. That he wold be present at the Sacrament as a Master would gouern the habitatiō of thy hart compose with the gift of mortification the multitude of thy affections 2. That with such meekenes receiued the petitions of his runnagate seruant 3. That being King of kings whom the heauens cānot receiue yet vouchsafeth in admirable manner to dwell in the base cottage of his vnworthy seruant 3 Desire that at the presence of thy Lord the house of thy heart may be quiet and in peace And resolue with thy selfe that thou wilt mortifie thy iudgement will affections and fences and cast away whatsoeuer shall displease him 4 Loue him with all thy soule which thou shalt doe if thou doest submit thy life vnto him if onely thou wouldest haue life and wouldest keepe it that it might obey him if thou dost direct all thy cogitations desires words and workes to his good pleasure 5 Thou shalt aske of him those seauen things in the first Meditation 3 Meditation 1 Behold Christ thy Sauiour in the midst of thy heart as thy Master which teacheth thee the way of saluation and giues grace to performe what he teacheth and thy selfe as his disciple who for thy great negligence hast learned little or nothing of him 2 Giue him infinit thankes 1 Because he would be present at the Sacrament that as a most wise Doctor he might teach thee the way of perfection and instruct thee in things to be done and omitted 2 Because with so great mercie hee hath heard the petitions of his Disciple crauing heauenly knowledge 3 Because the Master of Angels and Men hath deigned to remaine in the lowest ranke of thy polluted heart to teach thee 3 Blush before him because thou art so estranged from his Doctrine and art so filly a scholler in the imitation of him Resolue also with thy selfe that thou wilt forsake all created things both in thy vnderstanding and affection and wilt wholy cut off all inordinate loue of the creatures from thee 4 Loue him with thy whole minde Which thou shalt doe if thou resolue to clense thy spirit from euery thing that may displease him if thou purpose to adorne it with vertues if thou doe continually adhere vnto him in thy memory vnderstanding and will if thou dost labour for ttanquillity of the minde that Christ himselfe may dwell in thy heart 5 Aske of God those seauen things before remembred 4 Meditation 1. Behold Christ thy Sauiour in thy heart as thy most faithfull friend who hath aduanced thee his owne workemanship and his owne vassall to his familiarity and friendship and thy selfe as a friend at the table or rather an hireling who when thou receiuest comfort then louest him but being beaten for thy amendement waxest cold in loue 2 Giue him imnense thankes 1. Because hee would bee present at the Sacrament that hee might visit thee being made his friend by grace and that hee might talke with thee words sweeter then hony 2. Because with so louing eares hee heard the petitions of his friend begging perseuerance in friendship 3. Because as a most rich friend hath determined to dwell by grace in the conclaue of his most poore friends heart 3 Conceiue shame and griefe of thy owne nakednesse who art spoiled of vertues and couered with sordid rags of vices kindle the desires of vertue especially such as thou most needest aske them instantly and exercise some of them with internall acts as time and place will suffer 4 Loue the Lord thy God with all thy strength And that thou shalt doe if thou doest offer vnto God the powers of thy soule and also the sences and instruments of thy bodie in the vnion of his powers and sences and determinest to vse them euer to his seruice 5 Begge of God the seauen graces aforesaid 5 Meditation 1. Behold Christ thy Sauiour in thy heart as thy elder brother and the first borne of many brethren who hath reconciled the enemies of his eternall Father vnto him and made them his brethren and thy selfe as a little brother worthily the least or rather vnworthy of such a name because thou art both in life and manners most vnlike vnto him 2 Giue thankes 1. Because he would please to be present at the Sacrament that he might not call thee an enemie but might acknowledge thee for a brother might deuide with thee his fathers inheritance 2. Because hee would heare with so great loue the petitions of his brother so vnlike him in manners and by the coldnesse of conuersation affecting him with tediousnesse 3. Because the first borne Sonne of our heauenly Father reigning now in heauen did not abhorre the base and obscure dwelling of his brother remayning in exile but was pleased to dwell in it 3 Obserue thy selfe to bee distanced from so louing a brother and complaine of thy misery wish ardently by praier his intimous familiarity and propose to thy selfe that all things necessary to obtaine this guift are to be performed of thee 4 Loue him with all thy power which thou shalt doe if thou doest effectually propose and faithfully performe it that with all thy indeauour thou wilt be aduersant to all euill and performe all that is good 5 Thou must aske those seauen things before named 6 Meditation 1.