doe heare the Gospell and accordingly doe liue mooued with threatnings and promises therein contained yet without the losse of the excellent motiue of which we haue spoken Wherof if any man doubt and thinke these not to be compatible or can stād together namely the threats of hell and glory of heauen with the motiue of Gods will let him consider that when our Sauiour saith except ye also repent ye shall all likewise perish in this threatning are two things to be noted First the punishment threatned Secondly the will of God wherewith God threatens and this is his will that we should serue him arid not perish The true seruant of God ought to obey this precept not that he may auoide the punishment but because God who threatens would haue vs to repent and not to fall into that punishment So being mindfull that Gods desire is wee should serue him and not fal into so great an euill as once forgetting the punishmēt we repent turne to God With this perfection therefore do we work yet mooued by the cōminations of the Scripture And so the Scripture conteining that most high and perfect seruing of God albeit withall it hath that which seemes to be of frailty and infirmity whereby to stoope to our frailty and to moue vs to doe as our frailty requires And that promises and threatnings in Scripture are thus to be vnderstood may appeare by that first and great couenant of seruing God with all the heart c. which he doth not sufficiently perform Mat. 21. who towards God doth not bestow all his powers to serue him and both to desire celestiall glory and abhorre the paines of hell as well desiring that as detesting this in the same manner as we haue spoken namely that the last and chiefe end of both be the fulfilling of Gods will and his obedience and glory 3 Instruction That it be commeth all men but chiefly those who are sacred persons to serue God according to this more sublime and heauenly manner There is no doubt but that God being in the highest heauens is also iustly esteemed for the most high God but the seruice and obedience due vnto him must be performed in a most sublime and exact manner That which our Sauiour said to one hee meant of al Math. 19. if thou wilt enter into life keep the commandements it was not the young mans raske alone if thou wilt be perfect sell all thou hast and giue vnto the poore but euery mans part is in that seruice This was well patternd out vnto vs by the sonne of Maiesty it selfe the Sonne of God who forsook all things on earth whose sacred life was exercised with many grieuous labours not that that most holy and princely person stood need of them but because it much concerned vs to imitate those sacred steps he wold become a seruant that he might teach vs to serue In all things he serued that we might vnderstand what a laboursome and exact soule in all vertue that must be that rightly desires to serue and loue him No man is exempt from that great commandement of louing God with all the heart with all the soule with all the minde with all the strength with all the heart with all the affections all the soule with all the life all the minde with all the vnderstanding all the strength with all the externall things of the body It is the part of the heart to know of the soule to will of the minde to be able of the strength from the heart soule and will to know will and be able nor only with the good health of the body with strength beauty agility and other gifts but also with our riches dignity and authority to glorifie God and do him due and meet obedience So that whatsoeuer good thing we can doe in heart soule minde and strength God requires of euery one vnder the necessity of a commandement Yea when all is done that was commanded vs we may say we are vnprofitable seruants If he bee worthy of reprehension who going about to doe some necessary and profitable thing shall slightly cast it off and put himselfe into some base and abiect businesse How much more is he to bee blamed who being borne to this end that with all his heart soule minde strength he should serue the Lord who is most worthy thereof and from whom there is most benefit to be expected yet omits this and betakes himselfe to the seruice of the creatures vanities of the world which doe suddenly vanish and bring much harme with them As if all be to be blamed who serue not God in this exact manner how much more are they suable to a seuere penalty who haue dedicated themselues by a speciall function to his seruice as are in some sort his familiars in house and table How exactly ought they to follow the steps of him that hath called them Math. 19. saying follow me Which being spoken to all sorts of men we cannot but gather thus much of euery mans duty out of it that it is not enough that we doe the thing we do with loue but of loue and for loue For these are the footsteps which he commandeth vs to follow So wee must not fulfill something of that is writtē but the whole Nor is it sufficient in his seruice that we do our duty with loue or loue accompanying it but it behoueth vs to doe it of loue and for loue We see the seruant serues his Master with loue who loues his Lord and Master but yet doth it not for loue seeing hee would not serue him except he expected a reward from him But he should indeed serue him with loue and for loue if he serued him only for this that his Lord desired it and held his seruice gratefull and because he loues the goodnesse and society of his Lord without any other respect And such obedience it is that wee learne of our master Christ saying follow mee Which signifies that wee must do whatsoeuer we are commanded to doe with loue and for loue For to follow Christ is to do that which he did for our instruction and in the same manner that hee did it But vndoubtedly he did all things with loue and for loue seeing that is the most sublime manner of working therefore so must we do albeit we cannot do it with such perfection as he did therefore wee must not thinke that God commands vs to follow him in doing onely and not in the manner of doing too seeing it is to no purpose to doe if the manner of doing aright be absent namely to do with loue and for loue For wee cannot suspect that so excellent magnificent and liberall a Lord as this would teach vs a doctrine of smal vse and profit but of singuler moment so that we obserue therin as well the manner as matter 4 Instruction That the cruell slaughter which sin hath made in mans soule is the cause of such
it but it sufficeth not him that is truely addicted vnto God to giue part vnto God but the whole so that the whole affection must be imploied in God or in that which is wholy directed to him Therefore whatsoeuer is vaine in this loue must bee cast away seeing it is certaine that nothing can bee ordered and directed towards God which is more loued in the creature then in God the Creator Our loue towards al persons ought to bee carried with so great affection as can proceed from that affection which wee haue towards God all other affections being cast off that that affection may haue place which wee owe vnto God And to the casting away of these things it shall not profit a little to remember what wee haue spoken before of vaine ioy together with the sixth Instruction Now therefore seeing in part we haue spokeÌ„ what kind of loue ours ought to be and that wee must cast away the loue that is not such wee will adde an example to open this manner of louing to which purpose wee neede but call to minde the example of that good Sonne of whose loue toward his Father wee spake in the former Chapter by whose imitation wee collected it is fit to loue our Heauenly Father So now let vs see in the imitation of him how wee ought to loue the seruants of our Father namely all that are in the world friends and enemies Therefore wee must adde in that example that the father so beloued of his son who yet expected no benefit froÌ„ his father had a seruant whom he onely loued but yet wanted all kinde of necessaries as well for himselfe as for his seruant sauing what his sonne did giue vnto him Now this seruant is odious and hatefull to this sonne and in nothing profitable to him or to his minde and if the sonne should onely seeke himselfe and his owne benefit and pleasure he would cast off this seruant yet vnwilling to doe any thing that may displease his father but rather seeking by all meanes to doe the things that may please his father induced thereunto by no other respect hee maintaines this serâ—ant in his house as one of his â—onnes or most dearely beloued seruants and so speakes vnto him â—nd intreates him that if at any time he would seeme to leaue the house the sonne would be grieâ—â—ed and would intreat him to tarry fearing least his father should bee grieued for his absence Such loue must that be which wee ought to carry towards our neighbours namely that considering they are so much beloued of God that hee gaue himselfe to death for them when as yet all of them were his enemies we also should loue them al so much helping them in all that is good and necessary for them as well in body as in soule euen so much I say as we are wont to loue them who do much please and delight vs and that also albeit their conuersation were odious and gâ—ieuous vnto vs so to speake vnto them and prouide for them in all necessaries euen as for those who are much beloued of that our Father and Lord who both would it should bee so and hath also so commanded it to be done And all these things wee must doe with as great and feruent a will as wee are able because this is most acceptable vnto God and he would haue vs doe it and this he his infinit will that it should bee so done of vs. Let them who desire to serue God chiefly obserue that whosoeuer doe affect vs with any iniury giues vs great occasion to increase in the seruice of God for after this occasion of so great good which comes vnto vs ioyned with the commandement of God who would haue it so what excuse can we haue if wee doe not with intimous and ardent bowels loue then that load vs with euils chiefly whilst wee consider that God himselfe will happily afterwards take from such our perse cut ours all excellent and high duties as it often befalleth many other sinners Therefore the good seruant of God he must neuer be accounted who reioiceth not at the afflictions and iniuries which are cast vpon him for his Lord. If therfore hee shall esteeme himselfe happy when he is set vpon with iniuries and aduersities the onely will of seruing God makes him no lesse stable in louing him whom his inordinate affection made odious then him whom the abundance of benefits compelled to loue Yet it must be obserued that although loue must bee equally borne vnto all yet first it must bee shewed both in affection and good workes towards them that are giuen to vertue and holinesse of life 3 The last thing which I reserued for this place is the loue of our selues how he must loue himselfe that would truely loue himselfe To loue our selues is a thing so naturall that whosoeuer would hereof write may wel do it without feare of prouoking any to anger seeing our appetite doth increase in our loue towards our selues that albeit we be inriched with great riches yet doe wee iudge them but small because we loue our selues labour aduancement to greater matters For this cause our excellent Master the Sonne of God desiring that wee should loue our neighbours very much as those for whom hee laid down his life that he might shew in few words how much hee would haue vs to loue them he gaue this rule Thou shalt loue thy neighbour as thy selfe Math. 22. But seeing the blindnesse of sinne hath so inuaded vs that it hath taken from vs the iudgement and knowledge how wee ought to loue our selues it is fit by the direction of the Gospell wee prouide for this euill Therefore we will say that he truely loues himselfe who obserues these three rules 1 That with all his strengh hee procure euery thing whence hee vnderstands any good may come vnto him 2 That hee shun euery thing which may bring any harme damage or euill vnto him 3 That albeit many difficulties and rubs to the attayning of that which is good do offer themselues yet hee shall not refuse to oppose himselfe against them Of these three seeing wee haue often spoken in this discourse we will onely touch some few things which are more necessary to bee knowne that wee may learne aright to loue our selues 1 As concerning the first of these wee will obserue that this Cannon is euery moment very necessary hereunto that the thing which is good may bee made very good namely that in euery thing I repeate it againe in euery thing speaking generally which wee shall desire or obtaine two points may be considered 1 Is the good which from this thing commeth vnto vs or may come vnto vs. 2 That it is acceptable vnto God that this good thing should come vnto vs. Therefore hee that loueth himselfe and desireth great good things to himselfe must little esteeme the good that may befall him from any thing hee doth or desireth I say
then the carcasse Why then should we not often or at least once in a yeare bestow a new suite vpon the soule or else patch vp the old one But take heed of patching for God loues a new creature Hee will haue all new or none at all Ambr. In a word he is rightly renewed that is changed from the darkenesse of his sinnes into the light and grace of vertues that being before more stinking then a dunghill is now become more white then snow 2 Because continuall labour euen in profitable things and worthy of all our loue is a werisoâ—nnesse to the spirit makes it lesse able to performe the duties required Therefore ease thy selfe for some time and dis-burthen thy minde of those serious things that thou maist rest and resume strength The minde must haue some remission that it may rise vp the more sharpe As wee must not incessantly commaund fruitfull fields for their fertility will soone be exhausted if they rest not so the daily labour of the minde breaks the strength of it A little remission and relaxation will recouer strength But dulnesse of minde ariseth from assiduity of labours Of purpose men vse to vnbend their bowes that in their time they may with profit be bent againe which if they haue no relaxation will by being continually bent loose the strength of hitting the marke So in the exercise of the minde vertue is sometime reserued when by discretion it is pretermitted that afterwards it may the more strongly hit vices by how much in the meane time it wisely ceased from smiting A key if it bee turned one way shuts the locke but turn'd another way opens it so the minde intending outward things disposeth and keepeth them but turned vnto God and inward things opens the doore of Gods mercy to fetch out the treasures of heauenly guifts except thou shalt moue thy selfe towards this side and except thou shalt receiue from GOD that which thou gauest thou shalt not haue any thing at all to giue Wisely therefore did that good father speake Ber. to waite vpon God is not to be idle nay of all bâ—siâ—esse is the greatâ—â— besiâ—eâ—se beâ—aâ—â—e from this idlenesse doe forces proceed to worke and he that knowes wisely for a time to rest shall after know strongly and profitably to labour God himselfe inuiting vs to rest by his example and resting the seauenth day 6 The things which are euer more to be done THere is no question but that euermore vices are to bee shunned vertues imbraced euer we must insist in doing good fighting against Satan all his deceits But more particularly for our purpose we will reduce them into these three ranks 1. Our duty toward God 2. To wards our selues 3. Towards our neighbors 1 To wards Gods these points following must euer be obserued 1. The presence of God thinke euer thou dost heare him saying Do not I fill heaâ—e a and earth And behold him as a witnesse of thy though desires and a beholder of â—er 23. thy words workes He compasseth the on euery hand if thou wert in the bottome of the sea he conteines with his Deity all aboue thee below thee on the right hand and left before and behind and that Great Lord and wise Iudge lies had euen within thy selfe This cogitation that God is present that hee sees all thy inwards and outwards let it neuer depart from thee and so dispose thy life compose thy conuersation that as much as mans frailty will suffer thou needest not blush that God should behold thee In the beginning of euery worke offer it to him in the continuance behold him in the end resolue to please him for his sake to end it If thou shalt attaine this guift whether thou be idle or in businesse whether alone or with others thou knowest to contemplate God standing by thee thou shalt sooner then thou thinkest attaine to a great increase of graces 2. The loue of God Thou shalt loue thy Lord God with all thy heart all thy soule all thy minde Loue him with the heart directing all thy thoughts and desires to him Loue him with thy worke keeping his commandements loue him onely turning thy will from all created things loue him diligently performing all things that belongs to his obedience with diligence loue him purely in nothing seeking thy selfe loue him freely constantly casting away all things that oppose his loue Loue him gratis looking from his loue nothing but his good pleasure Loue him strongly suffering â—all things for him patiently Loue him perseuerantly neuer pulling thy self from his desire and obedience These thou shalt doe if thou dost contemplate him as the chiefe good as goodnesse it solfe as the fountaine of all good things If also thou shalt daily with earuest praiers beg this loue if thou labour by all good meanes to keepe thy selfe cleane from all leprous pollution and filthinesse 3 The feare of God Feare the Lord thy God because he is thy Lord and requireth it if I bee your Lord where is my feare Feare him because after he hath slaine the body he can also kill the soule and send it into hâ—l fire Feare him because his iudgements are incomprehensible and his wayes past finding out and thou knowest not what shall become of thee Feare him not as a seruant for feare of punishment but as a most louing and faithfull childe least thou shouldest incur his displeasure Feare him least thou shouldest bee separate from him in whom is all good and from whom if thou be separate thou drawest to thy selfe all euill and misery Feare great sinnes because they separate from God feare small ones for they set open the gates vnto greate lastly feare the Lord for his feare is the beginning of all good for nothing shall bee wanting to them that feare the Lord and those that secke him by chaste and holy fear shal not be destitute of any good From this fear proceeds intimous reucrence whereby thou learnest to adore him in spirit 4. Zeale of Gods glory Be inkindled wilh the zeale of the glory of thy God which may eat vp thy heart and consume thy soule with forrow Consider that the Lord is thy husband whom heretiques contemne the Iewes doe mocke Idolaters and infidels know not all manner of sinners doe with infinit iniuries affect him most part euen of the best men and his deare children doe but coldly and negligently serue him and wilt not thou that seest this labour to put away these iniuries gaine thy husbands honor and for so great iniurses wilt not thou intimoufly grieue therfore let this be thy care euer to seeke the glory of God and saluation of soules and both by prayer holy example and all other good meanes to helpe to promote the glory of God Forget thy owne profit and quiet contemne thy owne honor and spare not to meete with any difficulty that thou maist promote the glory of the Lord. 5. The prayse of God
are in it Fifthly a most intemperate place for heate for there is the Lake of fire and brimstone Sixthly Apoc. 19. a most filthy place the bodies yeelding an intollerable stincke Seuenthly the misery infelicity and confusian that is there for there is no respect of goodnesse nobility kinred consanguinity friendship or fidelity all shall bee capitall enemies one to another loading one another with all kinde of torments and vexations none can endure the fight of another the father shall detest the sonne the wife her husband cursing and biting one another and most those that haue beene complices in euill shall now bee more mad one against another and yet that which makes it worse they shall in despight bee enforced to bee together for euer so that if they flie from some whom they hated they shall fall vpon another more hatefull and to make vp the full measure of misery hee shall bee compeld for euer to dwell with his enemies that hate him curse him and yet can neither stop their mouthes nor his owne eares nay hee shall see none that wishes him well or bemones him but all increasing his sorrow Eighthly looke a little into the cruelty of the tortures themselues for first euery damned man and woman shall torment one another doing and saying all that may torment and vexe them Secondly the deuils themselues shall reuenge themselues vpon them with most ghastly aspects and vnspeakeable torments afflicting them Thirdly tho neuer dying worme of conscience that miserable executioner of it selfe shall bite it selfe with horrour remembring the sinnes committed and the good inspirations and meanes it had to auoide that damnable estate Fourthly the inuisible hand of God which with his omnipotent power shall lie heauy on the damned And if it bee a fearefull thing to fall into the hands of the liuing God in this life how much more in that life from whence there is no redemption How dâ—e not our spirits faile vs to consâ—dâ—r the infinitenesse of â—hâ—se corments so long continuing so vn-changeable so eternall If it bee a paine vn-expressible to lie a few weekes waking vnder some little sickenesse and on a soft bed how vn-speakeable a torment is it to endure these torments so vn-vtterable 2 Let him meditate on the paines and punishments of the senses for by the same things where with a man sinnes by the same shall hee bee punished his eyes shall be tormented with the sight of his enemies and horrible aspects of deuils his eares with blasphemies cursings howlings roarings and fearefull noices his smell shall perceiue nothing but most abhominable stincke his taste rellish nothing but wormewood gall and other most loathsome stuffe his touching nothing but infinite torments from the crowne of the head to the soale of the foote so that what the paine of eyes eares teeth side heart goute chollicke stone can expresse vnto vs is there in a most vnspeakeable manner 3 Meditate on the torments of the soule and the inward faculties of it the imagination shall be tormented with horrible formes and representations the memory with continuall remembrance of things euill past present and to come the vnderstanding so obscured that it can conceiue nothing that is pleasing the will so wifull and indurate in sin that it can will nothing but the hatred of God and good men But this is not al that is to be considered for yet rests the priuation of the infinite Goodnesse it selfe which is God from whose sight for euer they shall be exiled which of all other torments is by the Learned accounted the greatest If wee conceiue griefe which often kils and that for the losse of a Kingdome when it is taken from vâ—dâ— what griefe is that they conceiue for the losse of God And to adde to the fulnesse of this torment they shall bee shut out from beholding the gracious face of Iesus Christ which the Angels desire to behold 4 How to meditate on the glory of Heauen 1 These points are considerable first the place it selfe secondly the persons with whom wee shall accompany thirdly the actes of the blessed soules which are nothing else but continual reioycings and praysings of God 2 The three sorts of good things which the blessed doe enioy first the good things of the soule secondly of the body thirdly the outward good things 3 The three excellent perfection of the soule viz. Vision Possession and Fruition of God the Father Son and holy Ghost 4 The singular perfections of the body as the impassibility the clarity and glory the agility and subtility 5 The ioy which euery one of the blessed shall enioy in all their senses no sense but shall haue his full delight and that in a more perfect manner then can in this world bee enioyed or by mans heart conceiued 6 Lastly these seuen points following may in one or more meditations be handled as euery one shall thinke fit 1 The excellency of that place viz. the greatnesse the blessednesse the riches the glory of that heauenly Mansion 2 The blessednesse of the body which shall be endowed with those foure most admirable qualities for it shall bee altogether most impassible most bright and glorious most nimble and as the Apostle speakes altogether Spirituall so that without any let it can penetrate all other solide bodies 3 The blessednesse of the soule but chiefly the wisedome of it because it shall see God face to face and all things in him also that most high and soueraigne loue of God and our neighbours and the infinite pleasure and exultation arising therefrom 4 The most pleasant society of all the blessed Saints and Angels of God 5 The actions and exercises of the blessed which are no other but perpetuall Contemplation Ioy Loue Feastings Pleasures and continuall praysing of God All shall bee there Magdalens not one Martha all outward action and worldly negotiation shall cease and bee quite banished 6 The aboundance of good things which shall be in so great a measure that nothing shall bee wanting which thou wouldst wish to haue nor yet any thing shall bee present which thou wouldst wish to be away And this thing thou shalt much better know if thou wilt but truely compare the euils and miseries of this world and the good things of that eternall happinesse together 7 The eternity and lastingnesse of this felicity and happinesse which no time shall euer end but shall last in the same fulnesse for euer and euer There are also other formes of meditating vpon this glory of heauen as first to consider with what infinite ioy and pleasure both of body and soule thou shalt bee rauished to behold aboue thee the most blessed Trinity thy Lord and Redeemer Iesus Christ Secondly about thee the most desired society and most magnificent company of our heauenly King Thirdly within thy selfe the vn-speakeable blessednesse of body and soule and fourthly vnder thee the world hell death and deuils Thus thou maist meditate on these things or if thou wilt thou
the vnderstanding and inflames the heart Thirdly it vnites and incorporates a man with God Fourthly it increaseth and confirmeth his graces and vertues Fiftly it chaugeth the whole man and makes him another kinde of man in life and manners Sixtly it makes a man certaine and sure of his saluation Seuenthly it is the conduite to conuey vnto mans soule grace in this life and glory in that to come 6 Consider these foure circumstances first who it is that commeth vnto vs secondly to whom he cometh thirdly how he cometh fourthly for what cause he commeth to vs. Besides we may also consider these things which appertaine to the due preparation of the Receiuer which we may ranke in this order 2. before the receiuing of it purity and desire arising from the fountaines of true faith and repentance for our sins 2. at the Communion humility and charity and 2. after the Communion thankes-giuing and amendment of life Whosoeuer comes thus furnished receiues the vnspeakeable benefites of all Christs Sufferings and Merites 10 How to meditate on the benefites of God 1 All the benefits of God may in one meditation be considered and because they are innumerable a double catalogue and list may be made of them whereof the first comprehends the chiefest generall benefits of God such as are first the creation second conseruation third redemption fourth saith fifth iustification sixt communion seuenth our calling vnto the knowledge and seruice of God and these may be meditated on euery weeke one for euery day Secondly the other containes the speciall benefites peculiar to euery man as that he is borne of good parents that hee is of a good and healthfull constitution of body that he hath beene preserued from many dangers and calamities and such other speciall benefites which hee knowes himselfe to haue receiued from God 2 The benefites of GOD may be considered many wayes first as the benefits of nature of grace and benefits acquired by labour secondly as the benefites of the soule of the bodie and externall benefits thirdly as benefits past present and to come fourthly benefits common to all men as benefits common to more as benefits common to a few and as benefits onely proper to one and of euery one of these a man may meditate 3 In considering one benefite alone one may insist as long as it pleaseth him and meditate on diuers things after this maner with great profite first who it is that bestowed this benefit vpon mee God secondly what mooued him to giue it vnto me onely his owne good will and pleasure thirdly why did he grace me with this benefite more then many other to his owne glory my saluation and the good of all that stand in neede of it fourthly how great is this benefite and how ill should it be with me if I wanted it fiftly how much am I bound to his goodnes by reason of this benefite sixtly how vnthankfull haue I hitherto been vnto him for it how ill haue I husbanded it and how contrary to those ends for which I receiued it seuenthly what remaines for the time to come that I shold doe to the end I may make the right vse of this benefit 11 How to meditate on the feasts of the Saints of God In considering these 3. things first their preferment with what an exceeding weight of glorie they are now crowned secondly their example how they attained to so great glorie by what actions labour and vertues they made way by the speciall worke and aido of Gods Spirit through the seas of this life to the heauenly mansion thirdly my owne confusion and shame What shall I doe haue not I receiued as many helpes as they Is not the way as well knowne to me haue not I as many spurres and prouocations I desire to come to the same degree of happinesse which they haue attained but I neglect to goe the way and vse the meanes that they did 12 How to meditate on Christian vertues The chiefe vertues of a Christian are these faith hope loue of God and man the feare of God prudence iustice humilitie patience obedience meekenesse chastity sobriety mercy simplicity modesty magnanimity perseuerance commendable silence and the like in considering these vertues we may either comprise diuerse of them in one Meditation or diuide one of them into many meditations or else wee may daily consider in our minds these virtues or som one of them which may be well put in the list of the former as the contempt of the world the disâ—esteeming of our selues the â—eale of soules deuotion diligence in the seruice of God concord trueth fidelitie liberalitie purity gratitude thankfulnes and repentance 1 But in my opinion the most profitable way to meditate on any vertue is to obserue these points following first what is that vertue whereon I meditate as for the purpose what is humility or charity and wherein to be humble or charitable consists secondly how excellent profitable and necessary that vertue is considering especially what benefits it brings with it thirdly how much it pleaseth God and how acceptable it makes him to GOD that is indewed with it fourthly what examples and admonitions Christ left behind him touching that vertue fiftly how detestable hurtfull and displeasing vnto God is that vice which is contrary to that vertue sixtly how far I haue hitherto bin from that vertue yet am and what is the cause I am so farre from it seuenthly what hence-foorth is my taske and duety to do namely what meanes I must vse and what impediments I must shunne that I may obtaine that vertue 2 Another way there is of meditating on the vertues in considering any vertue in the person of Christ and weighing these 3. points first with what examples the Sonne of God did trace this vertue out vnto vs secondly what hee spake or did concerning that vertue remembring some sentences thereof thirdly why he said and did so for my information and imitation And thus in one wecke one may meditate on the seuen more principall vertues of Christ On the Lords day meditating of his Loue Monday his Humility Tuesday his Patience Wednesday his Obedience Thurseday his Meekenesse Friday his Pouerty Saturday his Chastity 3 Lastly to meditate the eight Blessednesses Math. 5. and in euery of them to ponder these three things first the sentence it selfe which containes two points the vertue and thereward of that vertue secondly how excellently this vertue shined in Christ thirdly how farre I am from that vertue how great profit it would bring mee if I had it and what harme I haue by wanting it 13 How to meditate on the creatures of God It is a most diuine Truth that by the due consideration of the creatures of God man may attaine to a very high pitch of the knowledge of the Creator of them Rom. 1. for there is not the least creature in the world but doth demonstrate euidently the power the wisedome and goodnesse of its Maker
memory that in the sight of God it should bee a thing of more dignity to eate meate with this scope and motiue then with any other motiue as namely that wee enioy the glory of heauen to fast or powre out our bloud for the truth Not that it is not an excellent thing to desire the possession of heauens glory but for that this motiue is so much more excellent then the other as the whole world ouer-values a nut shell That therefore wee may bee induced through this happy motiue to doe all that wee doe all the motions of body and soule bending vnto this end wee must bee very intent that wee neuer passe from one worke to another nor neuer beginne any worke vntill wee feele our selues to bee moued vnto it for this that wee thinke or know that God would haue vs to doe it For which purpose wee must know that God with an infinite iubile and desire wisheth to bee beloued or possessed of all men and with the same will wisheth that with euery motion of loue which in euery moment of our liues we work we shold loue him and how often soeuer we shall loue or do any other thing wee should doe it being attracted thereunto with this his infinite will so that this is the rule wee must follow in all things that whensoeuer wee will doe any thing wee must neuer beginne it vntill hauing first cast our eyes vpon God wee shall perceiue that wee desire this for the infinite ioy which hee hath of this our good worke Which being sensibly knowne that God is most worthy to bee obeyed and serued in this so sublime a nature then obeying this will we bring into execution whatsoeucr wee determined as altogether forgetfull of our owne good For iust it is that his blessed Will who created all wils should haue that preheminence and dominion ouer all wils that not onely they should obey him in all hee commands but also that whatsoeuer wee doe wee should doe it as forgetting to performe our owne proper wils and obtaine our owne glory but that both in the one and the other Gods holy will may be fulfilled without any other respect But because as many men think themselues rich when indeede they are but poore reckoning their chickens in the shell so many thinking they feele the said motiue and esteeming themselues to haue done great things doe at length finde they are but small for it easily falleth out that one considering the sublimitie that consists in louing of GOD and desirous of those excellent and true good things and also being in the fauour of God and state of saluation hath an enkindled desire to enioy that loue and yet that desire is no perfect worke For albeit that desire be of a thing that is perfect yet is that desire no perfect worke if the perfect motiue of the minde bee wanting namely that such desire proceed from a strong wil we haue to desire such loue because God would haue vs to enioy it to our aduauncement which hee greatly desires The same that wee say of this desire may also be spoken of many who are carried with a great zeale of saluation of Soules or good of the republike and such as are hungry and thirstie for Righteousnesse and weepe for the euilles which they see and know to bee in the world all which things are good but yet may bee most abiect and defectiue if they want the said true motiue and scope therefore wee must be very regardfull that whatsoeuer wee doe we be moued vnto it with this motiue And that wee haue spoken of these words ought to be vnderstoode and practised in all those infinite motions which doe offer themselues to the Soule of what kinde soeuer yea in the resisting of euery temptation for we must so labour that Gods will may reigne in ours as that nothing must arise from our will alone It is true that such as enter into this course shall find much difficulty and spend much time in acquiring this excellent motiue but let none be discouraged for doe not many worldly men labour all their liues for vile things of no worth yet do not obtaine them But we shall surely obtaine this gift if with intimous humility wee labour for it with perseuerance but he ought greatly to reproue himselfe who shall thinke it is of any estimation dignity or price to obserue these things and yet shall not for the greatnesse of the rewarde promised which is to obtayne the said motiue be stirred vp to seeke it And surely it is not amisse to prae-admonish all men that at the beginning great coldnesse wil happen vnto him that directs his workes after so high a pitch doing all things to God alone and hee may wonder that hauing taken the more sublime way yet hee should finde lesse deuotion as hee may wonder that approaching to the fire yet feeles it growe more colde but we must know that whoso doth well consider the cause heereof shall finde that of necessitie such coldenesse will seize vpon him and yet his worke is of no lesse worth for the cause heereof is for that we neyther doe nor loue any thing more for our owne proper good as we were wont and is naturall vnto vs but for the onely loue of God wee remooue from vs the roote from whence commonly and naturally all ioy and pleasure was wont to spring that is our owne good and quiet and wee assume anothers good namely the glorie of God for the rest and end of our labours which being a supernaturall thing and vnaccustomed to vs no wonder if it bring much paine to make such a change From this ariseth that luke-warmenesse vntill wee be accustomed to feele esteeme price loue and much more to valew GODS glorie then our owne as the thing which wee loue much more And hauing gotten this then wee shall approach the fire that will not suffer any cold fit to tarry on vs. Now the end being knowne for which we must doe all things some may admire that seeing the sacred Scripture chiefly the Gospel being so perfect and requiring such exact obedience yet it seemes not euer to propose this end and motiue when it admonisheth commendeth prohibiteth but for the most part either threatens punishments or inuites by promising glory To this I say that our blessed redeemer the Sonne of God the author of all Euangelicall docttine being in himselfe most perfect did often in his owne person take vpon him the things which belonged to our frailty and infirmity that hee might descend to our frailty as fleeing hiding himselfe seruing death c. so his pleasure was to write his doctrine in such words as our fraile and miserable conditions required who for the most part are moued to do all things either for hope of glory or feare of punishments But yet obserue withall that as our Sauiour took vpon him these our infirmities with great perfection and loue so the Saints of God
of him Now we must know that the excellency of praier that it may bee imperious and commaund a blessing doth not onely consist herein that wee demaund some excellent thing but with all and much more that wee haue a sublimated and high motiue and scope And the motiue that should set vs to pray must bee to beleeue that our Lord GOD would that we should haue what wee aske and he would haue vs to aske that wee might thereby bee disposed to his seruice For blessed is the bread which hee eates who eateth to this end that hee might liue and liuing might be imploied in increasing in the loue of the glory of his God For so the asking of bread and whatsoeuer else with a such motiue is much esteemed in the sight of God Besides of such a minde we must bee that if wee thinke it not acceptable vnto GOD that we obtaine that which wee most desire forthwith as much as is in vs wee must neither desire nor aske it The hungry soule for the most part by the famine that oppresseth him is mooued to aske bread but so is not hee who rightly praies vnto GOD hee must aske meat and necessary grace and glory not chiefely for that he hath need of these but for that the Lord God would that wee should haue them expecting onely our prayer that hee might giue them vnto vs so that the will of GOD desirous that wee should haue these things must more mooue vs to aske and desire our owne good then the ioy and glorie which wee hope may accrue vnto vs thereby Therefore the manner of praying ought to bee that our soule hauing attained to a habit of asking that which God desires aboue any other things and exercised by many acts of so asking it not chiefly for our owne good but for that his most Holy will is most worthy to bee desired aboue all desireables whatsoeuer we shall aske let it be immixt and interwouen with such a habit and all the words of our prayers let them bee ioyned to the actes of willing and desiring whatsoeuer we shall aske for this cause that God desireth that wee should haue it whereby wee might thus become his more acceptable seruants and haue the greater loue towards him Happy are they that can thus pray for in few daies they shall grow to bee potent men in the Lord. To performe all the foresaid things are necessary the 2. and 6. instructions I will hereof giue this example For many doe pray with the some motiue yet speed not for the purpose some man asketh vertue â—â—d grant to some good end knowing that GOD hath commanded vs to aske of him necessaries Hee askes instantly acknowledging his owne vnworthinesse perseuers in this mannes of asking and feeles in his prayer some â—â—dste of sweetnesse and diuine loue Now some thinke this prayer to proceede from a perfect motiue and scope but it is not so albeit the prayer bee deuout and good But if you aske what it wants I answere there is this wanting that hee asked not of loue albeit with loue Therefore I say it sufficeth not that the motiue be perfect that hee loue and haue all other things but he must also be moued to aske of loue and not for the loue of the thing desired albeit yet euen the loue of the thing may be kept with much perfection so that in act it be resired to this that therefore it may be loued because God will that wee should loue that thing which now is not so in the former kind and therefore exceeds the bounds of prayer Therefore many considering this haue come to know that the loue of themselues was hid vnder the shadow of the loue of God and that it was true that albeit they loued GOD yet were they not mooued with this loue in act whilest they prayed but with the loue of themselues albeit not with an ill loue whereby they were mooued to aske that which they did because it was good This will be more easily vnderstood by that which often falls out amongst such as loue one another that one askes something of another and that with the loue wherewith hee loueth him yet not of or for the loue which hee hath towards him of whom hee asketh but for the loue of himselfe and his owne benefit Therefore as before is said wee must not aske so of God but we must aske with and for his loue that is we must actually perceiue a desire of obtayning that we aske whereby God by that may receiue from vs an acceptable obedience surely great and necessary is the attention that we may know the difference of these loues For it is a thing necessary to bee knowen and many thinke they haue gone aright in this businesse but looking neerer into the thing they haue found it to bee onely the imagination of the true loue of GOD and themselues to be far from it indeed Hee therefore beleeues and knowes himselfe to bee in the right way who continually builds as vpon his guide in the way vpon an actuall desire of obteyning by prayer these or these graces that God may reioyce to see him so beautified and that hee may grow in his loue And although at the beginning of this exercise many shall not only feele that they do not increase in deuotion but rather to haue made ship-wracke of that which they had before for which they shall be much grieued in their soules yet let them goe on cheerefully in this great worke And let them not admire that they feele this diminution of deuotioÌ„ for in that he finds in himselfe this coldnesse and indeuotion hee shall performe a farre more worthie duety then before whilest he seemed to taste a greater sweetnesse and contentment For this contentment was wont to arise from the loue of himselfe albeit not euill which yet is to be abandoned that one may bee wholly addicted to the loue of God which is best of all For when it arose from the loue of our selues which was very great we found great sweetnesse and pleasure in it but that loue being discarded the loue of God aboue entertained which at the beginning is but small little sweetnesse and deuotion is felt but this loue increasing the pleasure and deuotion will also increase For illustration whereof our owne experience will serue Wee see that two stickes doe burne together the one being drier and easily fiered the other not so yet the firing of the one makes the other being greene and not so apt to burne to flame and as it selfe doth but if you remooue them asunder you shall finde that sticke which was not so drie to loose both his flame and heate too and to keepe it from going quite out hee must be inforced either to vse the bellowes or else re-match it with the former which first set it on fire In like manner our loue of God being not so hot and inflamed of it selfe if yet it be ioyned to the loue
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
with me euen where I am that they bee one as wee are one I in them and thou in me euen that they may be one in vs. These are some of the ends which wee must set before vs when wee come to celebrate this most holy communion There are others who prouiding for the more vnlearned sort and the frailty of memory doe draw frō these seuen petitions of the Lords praier seuen ends and considerations sit to be obserued of such as come to the holy communion which they distingush according to seuen daies of the weeke assigning one to euery day Thus the 1. day thou shalt come with the affection of a faithfull seruant desiring that the name of God may bee hallowed and sanctified of all and may be honoured of all nations 2 Thou shalt put on the affection of a sonne and desire that the Kingdome of God and the inheritance of thy heauenly father may come vnto thee and all that call vpon his name 3 Thou shalt take vnto thee the affection of a spouse intreating that as in heauen so in thee and in all earthly things Gods will may be fulfilled 4 Thou shalt thinke thy selfe most needy and shalt come with a beggers affection that in some sort thou maist bee fitted to eate the heauenly bread and that thou maist daily receiue the breade of Gods word and the bread of celestiall helpes to liue holily 5 Thou shalt put on the affection of a sinner and beholding thy selfe intangled with thy sinnes thou shalt make hast to this heauenly banquet that thou maist obtaine forgiuenesse of thy sinnes 6 Considering thy imbecility and touched with the affection of a man who is inclosed with most puissant aduersaries thou shalt begge to bee deliuered from the enemies of God thine enemies spirituall and temporall 7 Feeling thy selfe to be prone to all euill and propense to all kinde of vices and Sathan euer more ready to assault thee thou shalt come to this sacred conduite of graces that thou maist be requited from all true euils namely Satan sinne and all the miseries of this life Some there are who not vnprofitably doe order their intention frō the consideration of the 7 words of our Sauiour on the crosse 1 He said Father forgiue them Luk. 23. for they know not what they do And they imitating our Sauiour must adorne themselues with charity and pray as well for their enemies 2 He said to the theefe Very I say vnto thee Luk. 23. this day shalt thou be with mee in paradise And they allured by the largesse of so great a promise come to the communion that they may conceiue hope and draw nere to the reward of glory 3 Hee said to his mother Io. 19. behold thy Son and to his disciple behold thy mother and they compelled by their beggary and misery come to his holy Sacrament that they by his prouidence may be prouided of all necessaries 4 He said I thirst therfore they seeke out of this blessed mystery Io. 19. an ardent desire of perfection and thirst of righteousnesse 5 He cried and out of the loue of a most beloued Son Matth. 27. complained that hee was forsaken therefore they approach this Sacrament that in all pressures and temptations they may know that the help of God is at hand 6 He testified his obedience saying Io. 19. it is finished Therefore they celebrat the cōmunion that by a cōstant obediēce of cōmandemēts they may happily finish their course 7 At lēgth he cōmended his most holy spirit into the hāds of his Father Luk. 23. and they desire the vnion of the soule vnto God that he would be pleased to ioyne thē by loue to their Father and most louing Lord and Husband But whether thou wilt imitate any of these or some other of thy owne inuention I leaue it at thy choice onely labour that thou come to this holy sacrament with a most pure actuall intention of pleasing God of coupling thy selfe vnto him by loue 3 Now followeth the stirring vp of the deuotion which is the third thing in this preparation This is stirred vp by an attentiue meditation of this sacred mistery the power whereof is so great to catch and inwrap the soules of men with loue that they must be stony or rather brasen soules which at the presence of so great a fire melt not In this mystery there are infinit things to bee meditated but I will reduce all to three points namely First who it is that commeth vnto vs. Secondly vnto whom he commeth Thirdly for what cause hee commeth I call it comming because be is neuer absent from his owne ordinance but commeth with his effectuall graces to replenish the soules of the worthy receiuers Euery one of these points may bee dilated by the number of seauen that by the weeke they may serue by distinct reason to dispose the soule Who commeth in this Sacrament Christ with all his graces to bee ioyned vnto mee To whom commeth he to me a despicable man who am not worthy to bee present at his holy Sacrament or present my selfe before him For what cause comes hee Not to seeke any good to himselfe but that he might giue vnto me his whole Church yea the whole world innumerable good things 1 Who is it that commeth Christ a King receiued with this acclamation Blessed is the King of Israell that commeth in the name of Lord. Io. 12. To whom it is a small thing to be king of men seeing he is a King of the whole world A King gentle and meeke who comes to reigne not that hee might fleece and poll his subiects but that hee might teach righteousnesse and with most abundant saluation saue his people Hence it is written Behold thy King will come vnto the righteous and a Sauiour Zach. 9. 2 To whom comes he To his vassall a debtor of 10000 talents who hath not one farthing to begin to pay so huge a debt 3 For what cause comes he Not to sell his miserable seruant and to take all that he hath and make his sonnes slaues but to giue vnto him the immense price of his body and bloud which is infinitly greater then the debt he was to pay 2 Who is it that comes Christ the Lord who saith of himselfe Yee call me Master and Lord Io. 23. and yee say well for so I am But such a Lord as laieth on his seruants the sweete yoake and easie burden of his Law and for the obedience of one moment thereof in and through Christ will giue an eternall weight of glory 2 To whom comes hee To his slaue who more then millions of times hath broken all the bands of his most holy Law and shaken off the yoake of all due seruice and more then so hath sworne homage and subiection to the aduersary of his Lord sin and Sathan 3 Why comes he That hee might draw vnto him with the cords of Adam Hosea 11.
ingrate as to passe by such and so greate a benefite without thanks who is so colde as that hauing tasted meat so reeking hoate with loue doth not also himselfe waxe hoate surely that were a signe either of spirituall death or of stupidity disposing vnto death After the holy communion if thou doest not feele some spirituall refection it is a signe of spirituall infirmity or death Doest thou put fire in thy bosome and feelest no heate or hony into thy mouth and feelest no sweetnesse how then canst thou eate and drinke at this heauenly Table and not be drunke with the plesures of Gods house therefore let vs learne of others who haue receiued small fauours with thankfull hearts to take this great benefite with no lesse thankfulnesse When Boos perswaded Ruth to gleane the cares after his seruants he said vnto her hearest thou my daughter goe to none other field to gather neither goe from hence but abide with my maydens let thine eyes be vpon the field that they doe reape and goe thou after the maydens haue not I charged the seruants that they touch thee not besides when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne This benefit with what thankfulnesse doth she repay it she fell on her face and bowed her selfe to the ground and said how haue I found fauour in thy sight that thou shouldest know me seeing I am a stranger but thou art called not by a rich man but by God not to gather cares but to eate the bread of life not to drinke water of no value but to drinke the pretious bloud of the Lord art thou inuited with what great humility what great zeale what great affections of loue oughtest thou to giue thankes for this benefit Ester inuiting her Lord Ahashuerosh to a banquet hee so esteemed it that he said vnto her What is thy petition Ester that it may bee giuen thee Est 7. And what wouldest thou haue to bee done Albeit thou askest the one halfe of my Kingdome it shall bee giuen thee Out of doubt here is greater cause without all comparison of thankefulnesse for there the handmaide inuites the King but here the King inuites his vnprositable seruant there are earthly cates here are heauenly viands from the banquet proceeded the death of an enemy and temporall safety but from this ariseth the destruction of sinnes and spirituall saluation Who thē is it that admitted to so magnificēt a feast doth not offer vnto God so inuiting him not onely a part of his heart but the whole heart and whatsoeuer he is or hath Who is it that doth him not all duties of loue and praise 2. Sam. 9. What did Dauid with Mephibosheth that he might shew towards Ionathan his father did not hee promise him all fauour Did he not restore vnto him the things that were Saules and commanded him to eate meate at the Kings table And what answered Mephibosheth Who am I thy seruant that thou shouldest looke vpon such a dead dogge as I am Behold what God hath done for thee euen wonderfull things he hath giuen thee many benefits hee hath left thee a dispensatory and most rich reconditory of all graces the blessed Sacrament hee hath giuen that his flesh to eate and his bloud to drinke And what wilt thou do vnto him Wilt thou bee vnmindefull of so many and great benefits contained in one Sacrament Wilt thou forget the Sacrifice of praise and thanksgiuing Wilt thou goe from this table by and by to thy worldly imploiments the Lord complains of those ten leapers whereof but one returned to giue thankes Luk. 17. where are the nine and that worthily for nothing is more damnable then vnthankfulnesse And what complaint will hee take vp of thee if thou receiuing not a corporall but a spirituall health shall either returne no thanks or very cold ones and so great a guest being left alone and vnsaluted shalt betake thy selfe presently to the cares of the world It is the duty of all holy men as soone as they haue tasted this heauenly feast to recognize the great benefit of it and to giue God immense thanks for it Holy Dauid may seem to haue prophesied the same all such as are fat haue eaten and worshipped all they that goe down into the dust shal kneele before him And who are these fat ones of the earth are they not the righteous and holy men which in this world possesse the true riches and are fatted with celestiall cogitations and enioy the most pure pleasures of the spirit Who are those that go down into the dust Is it not the humble in heart who in contempt of themselues fall downe vpon the earth and make themselues inferiour vnto all These doe first eate that is take the misteries of the body and bloud of Christ presently praise the Lord and adore him with thankefull hearts I doe no wrong vnto this place of the Psalms in expounding it thus for two worthy learned men long since haue so vsed it Bas Theod. Thou therefore that couetest to imitate these fat ones of the earth and wilt be partaker of their good things doe not thou separate the things which the Spirit of GOD hath ioyned together eate and adore receiue the benefit and at the least returne though not sufficient yet such slender thankes as thou art able Say with the same Prophet Psal 56. vnto thee will I pay my vowes vnto thee will I giue thanks Where wee read thy vowes are vpon mee O God I render praises vnto thee Thy vowes my God and thy desires or those which thou desirest from this thy creature are not farre off I can easily haue them they are ready without mee I haue them within my selfe which are praises and thankefulnesse which for so great a benefit I will answere thee Being with such cogitations as this stirred vp thou must for some halfe houre or as thou shalt thinke fit get thee into some priuate place and bestow thy self in giuing of thanks And if thou hast not better of thine owne or be one of them who being acted and lead by the Spiof God need no preuention of meditations thou maist vse these seauen meditations which may be assigned to euery day of the weeke 1 Meditation 1. Behold Christ Iesus thy Sauiour in thy heart by faith as a most potent King and thy selfe as one guilty of many sinnes standing before him and desiring mercy 2 Giue him infinit thankes 1. That he hath beene pleased to leaue thee so great a pledge of his loue as to be present at this holy Sacrament not as a Iudge punishing thy sinnes but as a most louing Father and King pardoning thy offences 2. That with so great fauour hee hath heard thy praiers put vp with such a polluted heart and lips 3. That hee would condiscend to dwell in that fowle and vnprepared house of thy heart 3 Detest all thy sinnes before him conceiue
Behold thy Sauiour Christ in the midst of thy heart as a most pious Father who begate thee on the crosse not with pleasures but sorrowes and thy selfe as the prodigall sonne returning from a farre countrey after thou hast wasted all thy Lords goods with vicious liuing and knowest thy selfe to stand in neede of his goods and mercy 2 Giue him infinit thankes 1. Because hee vouchsafed his presence at the Sacrament that hee might claspe thee in the armes of his loue being his forlorne and cast away sonne returning vnto him from a most barren land namely from thy selfe 2. That with so much pity he would receiue the petitions of his most vnthrifty and disobedient child begging pardon of him 3. Because a father most worthy of infinit loue would not onely receiue into his house a most vngracious child but also would dwell euen in the dung-hill of his filthy-breast 3 Being placed before him instantly desire beg of him true sanctification that being clensed from sinnes and adorned with all vertues thou maist cleaue vnto him cōtinually both in vnderstāding and affection by perfect faith and charity maist liue of him through him and for him 4 Loue him with all thy might so that for him thou despise thy life if need be the health of thy body riches pleasures and honours and accustome thy selfe to llue without the creatures 5 Begge the seauen abouesaid 7 Meditation 1. Behold thy Sauiour in the midst of thy heart as thy most sweet bridegroome who loued thy soule not because worthy but because hee would and so pleased his owne goodnesse and thy owne sould as his spouse ioyned vnto him by the bond of marriage and allured enticed to him by infinit benefits bestowed 2 Giue him infinit thanks 1. Because he was pleased to be present at the Sacrament that he might ioyne thee spiritually but inseparably vnto him and might cherish the with the sweete imbracements of most chast loue 2. Because hee heard the intreaties of a most faithlesse spouse begging his fauourable aspect and imbracing 3. Because hee hath decreed for euer to dwell with thee in thy bosome as in a bed of all other most desired of him 3 Raise vp thy affection towards eternall glory and compell thy selfe feruently to desire it and to bee transported from this miserable world and say to him as to thy husband tell mee Can. 1. thou whom my soule loueth where thou feedest where thou liest at noone 4 Here gather together all the affections of loue and loue the Lord thy God with all thy heart with all thy soule with all thy minde with all thy powers with all thy strength and with al thy might 5 Aske of God those seauen former petitions This forme of thankesgiuing if thou likest not vse thy owne iudgement in some other But bee sure thou omit not this duetie For the sinne of unthankefulnesse is of all other sinnes the most daungerous albeit thou shouldest receiue but verie small benefits but receiuing so manie and so vnspeakable benefits especially this whereof no man can account the worthinesse it were most intollerable not to giue thankes And for this cause is it that thou receiuest not the mercies thou often desirest because thou hast beene so vnthankefull for this so great a benefit so often receiued For as that deuout father writeth Wee see many at this daie aske with great importunity the things they know that they want Ber. but we know very few that haue giuen worthy thanks for benefits receiued It is not reprehensible that wee instantly doe aske but surely it denies the effect of the petition when we are found vnthankefull And happily this may seeme to be clemency to deny to the vnthankfull that which they aske least it might fall out vnto vs that we should be iudged so much more grieuously by how much wee haue been found more vnthankfull for benefits heaped vpon vs. Therefore in this case it is a point of mercy to withdraw mercy euen as it is a point of anger and wrath to shew mercy namely that mercy of which the father of mercies speakes in the Prophets Isa 26. Let mercy be shewed to the wicked and hee will not learne righteousnesse therfore let vs bee euer thankfull for this so great a benefit and neuer suffer it to passe away with out some notable thankfulnesse of heart for it 7 Of the studie of Christians and how they should profit in learning THere is no man but knowes Idlenesse to be the maine enemy of all vertues therefore must the Christians labour be to keepe him off and shut him out of doores It is not by Idlenesse or sleepe that the reward is obtained as one saith As there is no worke proceeds from him that sleepes Ambr. so there is no fruite but losse comes of Idlenesse Idle Esau lost the blessing of birthright because hee had rather haue meate gotten to his hand then seeke it But painfull Iacob found fauour with both his parents Therefore in all thy studies and readings which thou dost vndertake for increase of thy knowledge labour to bring with thee a right intention and a true scope vnto which all thy knowledge is to bee directed Thou must not learne or read that thou maist become renowmed amongst men not that thou maist bee instiled a learned man not that thou maist bee holden for a great man not that thou maist steppe vp into the chiefest Pulpits and Chaires of Doctors not that thou maist gaine preferments in the Church or policy because to learne to this end is great vanity Thou must not learne that thou maist satisfie the appetite of knowing if thou maist know new and subtill things that thou maist onely fill thy vnderstanding with the knowledge of excellent things for this is vaine curiositie But learne thou that thou maist please God that thou maist accommodate thy selfe to his good pleasure and the prescript of his obedience that in knowing God better thou maist more ardently loue him and more feruently serue him and more diligently performe the duties of the calling wherein God hath placed thee A blemish in any garment is vncomely but in a most pretious garment of silke or costly stuffe much more vncomely so a preposterous intention in euery labor of man is discommendable but in the gayning of knowledge is much more intollerable The great daunger of such as direct their studies to such vaine ends the wise man well describes Iob. 20. His meate in his bowels was turned the gall of Aspes is in the midst of him hee hath deuoured substance and shall vomit it for God shall draw it out of his belly For knowledge is as bread whereby wee refresh the minde which shall be turned into gall when wee direct it to vanity and ambition And the learned doth but vomit it vp when from his drie and barren heart he powres it out without all profit either to himselfe or his hearers And it shal be drawne out
nor doe engender ill affections They are ordered when they come reasonably that is in their owne time For not in their owne time euen to thinke good things is not without sinne as in praier to thinke of reading and in reading to thinke of prayer 3. In workes we must consider 1. That they be done out of a good intention a good intention is that which is simple right Simple without malice right without ignorance For that which is without malice hath zeale but that which is with ignorance hath not zeale according to knowledge Therfore the intention must bee right by discretion and simple by deuotion 2. That out of a right intention begun they bee with a perseuerant feruour brought out to the end that neither perseuerance may be sloathfull nor loue may wax cold 3. That they be commanded in the word of God Else God may say who required these things at your hands 4. That they proceed from faith else they will prooue to bee no better then birds without fethers that cannot flie and images without life that cannot stirre 5. That they bee done to the glory of God and the good of our selues and others which is the true and onely end of all our workes Now for our words we must consider in them that they be 1. True 2. Hurtfull to none 3. Necessary for some cause 4. That in fit time and place 5. In due maner spoken if in any of these wee offend concerning our thoughts that they bee lesse cleane or lesse ordered concerning the affections that they bee lesse right or lesse sincere concerning our workes that they bee lesse qualified then we haue spoken concerning our words that they be lesse true or lesse necessary wee must note it in our memorie that wee may the better conceiue a griefe for it and procure a purpose of amendement In thy examen of thy workes and words let this be thy forme for the auoyding of that detestable negligence which in this behalfe is vsed at some conuenient time bee thou a Iudge of thy selfe and take a strict account of thy Stewardship saying Oh euill seruant and slow tell mee how thou hast spent this daie Thou hast beene slow to do thy duetie vnto God Thou hast beene indeuout in doing it Thou hast spoken many words with little fruit thou camest late and labourest loiteringly Thou hast spoken vnprofitably demanded curiously iudged suspiciously reported dissolutely detracted wilfully thou hast beene mooued thou hast wandred both with thy heart and eyes Thou hast beene attentiue after worldly things negligent towards the things of God Thou hast beene to greedy of meate and drinke desired more and murmured at little Thou wast not patient at a little nor continent at more nor pleased in any thing Thou hast sought thy selfe in small things and hast left Charity and Fidelity vndone Behold where thou hast fallen and leaue to be proud giue God the glory for all thou hast receiued Euer deplore the state of the inner man with many passions intangled Search the secrets of thy heart if anger if enuy if concupiscence if malice if impatience or griefe hath mooued or ouercome thee Nor must thou search for euils committed onely but also for the good negâ—ected If thou receiued the benefits of God thankfully if thou hast praied as well for the enemies as friends if thou hast beene â—â—ithfull and obedient to those â—et ouer thee if thou hast beene compassionate to such as are weake in any teÌ„ptation if thou hast helped such as asked and comforted such as haue sorrowed if thou hast simply and purely sought the glory of God if thou hast strongly shunned the praise of men if thou hast frankly denied thy owne proper will if thou hast preferred thy selfe before no man if thou hast patiently taken correction if thou hast beene grieuous to no man if being hurt thou diddest loâ—â—ingly forgiue if thou hast asked pardon of him iniuried if thou hast done thy duety to God deuoutly if thou hast not beene peruerse if thou hast made hast to humble thy selfe if being contemned thou hast not contradicted if thou hast not thought to render euill for euill but hast laboured to ouercome euill with good if thou hast seriously repented thee thus we see many whole counsailes painted out before the eies of the mind to make vs ashamed who hauing so many occasions of growing daily more holy doe yet so defile our selues that wee haue iust cause rather of sorrow then solace from the tenor of our liues From these thou maist gather a dailie fardle of thy sinnes and a heape of sorrowes for them For placing these thy sinnes neere the benefits of God before remembred thou shalt see how little thou answerest vnto God for so many benefits how little thou dost recompence his gifts how vile and ingrate thou art who returnest him for benefits offences for gifts sinnes for loue obliuion and negligence Therefore thou maist well lament and powre out teares seeing thou hast so much matter of lamentation For thou canst neuer come to this examination but thou shelt finde sinnes ingratitudes and obliuions of thy Lord and creator these offences albeit they seeme small to the eyes of thy bodie yet with all the seruor thou canst for the loue of God detest and hate them because a faithfull soule beholding Gods goodnesse vnto it and its ingratitude towards God will count nothing small if he haue any celestiall knowledge that may offend so great and good a Maiesty 4 From this collation comparison of Gods benefits and thy ingratitudes and sinnes thou wilt deriue such sorrow and detestation of thy sinnes that thou shalt leaue no place to the smalnesse of faith Nay euen from this same that thou seest the soule soiled with so many sinnes and blemishes and thy most mercifull Lord to beare with thee so many yeers and to haue pardoned thee not 70 times seauen times but euen millions of times thou maist be lift vp to hope that God will neuer cast thee out so sorrowing and greeuing for thy sinnes but so often as thou shalt thus come vnto him and beg pardon he will redeeme thee as a most louing father 5 At the last set some paine vpon thy owne head for these thy many escapes and sinnes let it be an amercement proportionable to the quality of thy sinnes and ability of thy body that so thy repentance and sorrow for thy sins past may bee a barre against the propensitie of sinning after check and reproue thy selfe againe and againe and deale as a senere and iust iudge with thy soule and body imprisoning all thy sences and fettering thy affections that henceforth they may not stealt away thy pretious soule from thee But to end this point of discussion Whereas I haue often in this treatise made mention of this examination thou maist referre them all vnto two times namely before the Communion and before thou goest to bed For after thou hast taken a view of thy thoughts
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.