vpon this course of godlinesse because it is profitable for vs to saluation yet let them for this cause inlarge themselues to the highest extent of seruing God because they know it is the will of God that in all things wee might bee magnified as the sonnes of such an eternall Father who is in heauen and admonisheth vs saying Leu. 19. Beâ— yee holy because I the Lord your God and Father am holy Hauing promised thus much concerning the harmes which ensue the ignorance of a certaine methode in seruing of God I will now descend to the first part which is the generall instructions directing vs in all our actions wherein wee must obserue these seuen seuerall instructions and helpes 1. Instruction That knowing our selues to bee naked miserable and of all good things indigent wee should labour euer by all meanes to procure the grace and helpe of God that there may bee such a change made in our soules whereby wee may seele that our will insists vpon this not to seeke the things that are our owne as our owne but to seeke God and whatsoeuer good thing is in him and our selues as the thing that is of God and whorewith of his infinite goodnesse and mercy hee wisheth himselfe to bee serued so that wee hold euermore his most excellent graces and infinite glory as our owne goods nay farre more excellent then our owne and that wee praise him and reioyce in him more then in any good thing which either wee haue or hope for or can happen vnto vs accounting it a perfect happinesse that the Maiesty of God may possesse infinite good things and now it doth possesse and as not hauing any care or regard of our owne selues yet labouring by all meanes that wee may be receiued into heauen where wee may behold him and more perfectly enioy him not for our owne ioy and comfort alone but for that the Diuine Maiesty being of infinite glory of his infinite goodnesse would haue vs to bee so magnified with the sublime inheritance and riches which himselfe possesseth and with him all those which for their last rest and good doe desire that the Diuine Maiesty may haue so great glory as it hath and this is to bee one Spirit with God and is the summe of all Christian perfection For it is a doctrine cleere by the sacred Scriptures and holy Fathers that wee were all brought forth into this world not to rest and settle vpon the brittle good things of this life and in them to solace our selues seeing they are the least lowest and vilest of the good things of God but that vsing them so farre forth as they serue for our necessity according to Gods ordinance wee spend our whole liues in the sublime and high workes of our great God who to this end created vs that hee might make vs blessed and the enioyers of his owne selfe who is an infinite good in whom wee shall farre more eminently and aboundantly possesse all good things then wee are able to magine Againe wee may obserue that albeit God haue not tyed vs vnder the commination of eternall death that wee should perpetually intend nothing else but his obseruance but onely then when any of his commandements are to bee obserued yet by the law of equity whereby wee ought to obserue our selues as the sonnes of so great a Father not onely men of a Religious Profession but euen all Christians are bound to procure vnto themselues a more sublime and heauenly degree of sanctity and euermore to serue that so mighty a Lord and Father For it was not of some few but of all in generall that the Lord pronounced those words Let vs make man according to our owne Image and Smilitude And then is man wholly found according to the image of God when hee exerciseth himselfe heerein to know and loue the wonderfull things of God taking exceeding great ioy thereat And in the Gospell hee saith Bee yee perfect Math. 5. as your heauenly Father is also perfect Surely it is most meete that hee bee holy who is the sonne of him whom Seraphines incessantly call Holy Holy Holy that neuer forgetting whose sonnes wee are we should not thinke it sufficient to be holy in a low degree but as our frailty will suffer vs to striue for the goale of all perfection abstracting our hearts from the loue of all earthly things and reflecting them vpon our Father who is of infinite goodnesse and with great affection illuminateth and sanctified all that come to his Maiesty as to the Father of infinite dignities and excellencies Knowing then our Obligation whereby wee are all bound to this duety of holinesse and chiefly such as haue taken vpon them the office of Guides and Shepheards Let vs withall remarke that as in this world the greatest neerenesse and friendship which a mortall man can obtaine with a King is that hee bee of one will desire and affection with him so true sanctity heerein consists that a man bee of one spirit and will with God But to come to this sublimity and heighth of honour it behoueth him to trauaile through the passages of all vertues which the holy Scripture euery where describes and the Sonne of God with so much labour hath taught vs. Thus hauing seene as through a casement wherein consists our change from men naked miserable and destitute of graces to diuine and heauenly seruers of God scil by seeking nothing but the good will of our good God in all our actions wee proceed to the instructions following 2 Instruction That wee euer haue an eye to the end and scope by which wee ought to bee admonished to doe those things that serue for the reparation and remedy of our wounded soules yea whatsoeuer wee determine to doe before all other things the eye of our obseruation must bee vpon the end that moues vs to the action This is most necessary to bee knowne and euery moment to bee looked on for there is no worke that hath in it more goodnesse then it receiues from the end for which the work is done which end if it bee euill the worke also must needs be so although of it selfe otherwise it were good Seeing then God is an infinite Good that must needs bee the greater good worke which is more purely performed in his sight For declaration whereof it is to bee noted that it behoueth the seruant of God who would please his Lord to plant in his soule a very puissant will or habite of willing ingendred of strong and frequent actes of willing it which will or habite so ingraffed in him may moue him and make him thinke that whatsoeuer hee doth in body or soule whatsoeuer hee shall thinke or speake nay all the vertues hee shall acquire together with this same remedy of his soule and all his deuotion I say that all these things are done because God would haue it so doth euer require them of vs and is for his infinite goodnesse most worthy of
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
that sinne bee it great or small which wee prosecute with a true detestation and hatred that sinne I say onely is remitted vs but wee detest that sinne which wee know wee haue committed which in the inwards of our minde with an attentiue discussion of the conscience wee deprehend Mary Magdalene first beheld the foulenesse of her heart and then washed our Lords feet with her teares lamented her iniquities Greg. Hom. 33. and obtained pardon of her sinnes Because shee beheld the spots of her turpitude she ran to the fountaine of mercy to bee washed But if she had not beheld her blemishes out of doubt shee had not come to the bath of mercies toâ— bee clensed Therefore if thou wilt bee clensed from thy dayly sinnes detest them by compunction if thou wilt detest them first know them by examination for as no man loues the good hee knowes not so no man hates the euill whereof hee is ignorant Moses put his hand into his bosome and it came fourth leprous Exod. 4. so whilst wee put our hands into our bosomes and discusse our owne consciences wee bring into knowledge the leprosie of our sinnes he put it againe into his bosome and brought it fourth and it was cleane without any leprosie So whilst wee are in a dayly examination of our defects wee are at length clensed from the filth of our sinnes Therefore the discussion of the conscience is like to a bath wherewith whilst we know and lament our sinnes wee are through the mercy of God clensed Now then there is none but seeth that the examen of the conscience is necessarie to the puritie of the minde because it both laieth open our sinnes and being knowne bewailes them and whilst by teares wee labour to purge them the Lord who mightily desires our amendment doth of his goodnesse through Christ giue vs full remission of them 2 Wee are now come to consider the benefits of this examen which is the third tiling I promised to open Those things which are very necessary vnto life are went euer to bee full of great profit that the benefit of them might enforce the daily vse of them Whence it is that seeing this discussion of conscience is so necessary to aduance a godly life it cannot but abound with most pleasant fruity which the Saints of God as from a tree may daily receiue from it Now wee haue seene the great necessity of it as being a most present remedy of the emendation of life and the originall act which God vseth to the remission of sinnes The benefit of it is most manifest seeing not onely Christians but euen Heathen Philosophers instructed by the conduct and light of nature haue obserued it To omit both Seneca and Plutarch Pithagoras hath in most elegant verses described this discussion of the conscience of which the sence is that euery one before hee compose himselfe to sleepe ought to discusse his daily actions and obserue in them these 3 things 1 Wherin he transgressed 2. What hee had done 3. What hee had left lesse perfect Who will denie the profit of this discussion to be most manifest which the blinde did see and euen those indewed but with a glimmering of the light of nature haue so wifely disciâ—hered Therefore besides those wee haue named there are many other worthy fruits of it 1 The daily discussion of the conscience is profitable to the destruction of vices because whilst the minde beholding it selfe knowes it selfe to be vitious and fowle whilst it laments and detests the sinnes that defiled it it inflames it selfe vnto the fight and in fighting puts to flight the sinnes to which it was subiect Iosh 3. Euen as when the Priests entred into Iorden the waters stood like vnto a mountaine so when wee enter into a serious discussion of our conscience all our ill customes renounce their former streame steppe backe depart from vs and loose the strength wherewith they were wont to molest vs. 2 It is profitable to the planting of vertues in vs. For as the diligent in any faculty doe by frequent beholding of their worke learne to amende it and from small beginnings comes at length to great perfection in his art so hee that is studious of vertues whilst he daily examines his actions and despiseth this as naught but adorns and decks the other as lesse perfect and casts another off vnto some fitter time with in few monthes will grow to a great measure of Sanctification The knowledge of liuing well is to bee acquired by many meanes partly by reason partly by example partly by doctrine partly by meditation of the Holy Scriptures partly by a daily looking into our owne workes and manners But this last of all others is the most necessary as making vs to grow in graces and cut off all superfluities that the minde may come to her ancient beauty 3 It is profitable to the acquiring of the mindes quiet because whilst he laments the euils committed and leaues nothing in the conscience to trouble or check it it must of necessity bring with it peace and quiet This peace Iob found when hee said Iob. 27. His heart did not reprehende him in all his life The Saints of GOD cease not to search the verie secret corners of the heart and subtilly sifting themselues doe cast away the cares of earthly things and all their thoughts being digged vp when they finde themselues not bitten with any guiltinesse of sinnes do â—est secure as in the bed of their owne hearts They desire to bee hid froÌ„ the actions of this world they euer consider their owne things Those that are thus buried in themselues doe sleepe secure for whilst they vigilantly â—enetrate into their owne inwards they hide themselues from the laborious burdens for this world vnder the sweete shadow of rest For they suffer nothing that can hinder their quiet to â—est within the circle of their â—earts For euen as those that doe diligently search their house before they sleepe that they may not leaue any theefe or enemy lurking in any corner to surprise them may after take their rest in great security so those that before they lie downe to sleepe doe search out the secret corners of their hearts and doe labour to cast out with teares all that they finde therein vitious and naught doe procure vnto themselues a quiet and secure life On the other side wee know that no man is suffred to sleepe when the warre waxeth hote because as long as we doe not ouercome and repell them wee must of necessity bee troubled with their assaults 4 Besides it is profitable to acquire wisdome For hee that searcheth out himselfe and examines the beginnings ends and circumstances of his workes doth so learne how hee may thenceforth liue what things are to bee done and what not The my of a foole saith Salomon is right in his owne eyes Pro. 12. but hee that heareth counsaile is wise Why the foole Because hee takes
which as the Porter shuts the doore of the sences that they see not heare not doe not what they list it is an argumeÌ„t the Lord of that house that is God himselfe is within but when feare is away a free entrance is giuen to al a mans dissolute desires it is a plaine demonstration that God is not there Nor let Kings and Potentates thinke themselues freed from this course of godlinesse as if piety rooted out naturall affection and tooke away all true liberty as if a father might not loue his child a husband his wife or as if a man might not loue his houses lands health riches and honest recreations Piety takes not away the good vse of these things but husbands them well to their good that haue them and of mistresses which they were but should not bee makes them all hand-maides to the loue and feare of God as they were not before piety came but indeed should be Therefore Kings and Potentates must not consider vnde sint whence they descended but qui sint who they are that but men nor quanti sint how great they are but quales sint how good they are or should be nor how potent but how pious Therefore one asking Socrates if the King of Persia were happy he answered nescio I know not cum nescio quam sit doctus quä sit vir boaus seeing I am ignorant how learned and good a man he is Hence the learned Poet calls a noble and religious gouernment Virg. who adornes mankinde with the defence and practise of true religion orders lawes and discipline formosi cuslos pecoris formosior ipse the shepheard of a beautifull flocke of sheepe himselfe being farre more beautifull and glorious then his whole flocke And indeed that holy thirst and desire of knowing and propagating the heauenly wisedome of God reuealed in his word by reading meditating hearing praying and the like is as necessary to all sorts of men as well Kings as Keysarâ— for the defence of their good safety and saluation as heate and moisture are necessary to the nourishing of plants and as conuenient and sit nutriment is to the nature of euery thing liuing And it is our duty who labour the saluation of all sorts of men and therefore put them in mind of their seuerall offices and duties to explode and cast out the vaine opinion of those men who bind the religious and assiduous reading of the holy Scriptures and other holy acts of religion vpon diuines onely as if either it consorted not with men of their rankes and offices or els that they had no neede of it For doe not the testimonies of sacred Scripture shew that these things both by manifest Lawes of God are coÌ„maÌ„ded to all sorts of men and also are most necessary and profitable for them In the ancient Church when the Priest-hood was setled vpon the Tribe of â—â—ui only were there not many Israelites of other tribes for all that famous for the study and knowledge of holy Letters And in the Primitine Church and downe wards albeit the office of teaching was euer committed to a certaine sort of men were there not to all other sorts of christians many commandements proposed to stir them vp to the study of the sacred Scriptures what is that extent of wisedome which the Apostle would haue all men draw from the word Col. 3.16 what is the sure word of the Prophets to which all Christians doe well to take heed as to a light that shineth in a darke place 2 Pet. 1.19 till the day dawne and the day-star arise in their hearts and what are those commendations of holy Scripture as to be a light shining through all a mans life a doctrine bringing comforts hope patience saluation a faculty to consute all doctrines repugnant to the truth and by the true profession whereof all good things are promised But to Princes and such as are destinated and appointed to the gouernment of other men these duties of piety are chiefly and aboue all others conuenient and profitable as many ponderous reasons may infome vs. For it is no small matter that God communicates his own name with them calling them Gods that they are by diuine institutions and precepts instructed and inabled to this their excellent knowledge and faculty of gouerning others which of all other things in the world is the greatest and most difficult that they are guarded and defended by the authority of diuine lawes against all aduersary power of all rebellious and pestilent men that they are by the authority of peculiar written lawes bound to the assiduous and diligent not onely reading but also meditating of the sacred Scripture And albeit this our euâ—◠〈…〉 with such men as prepaâ—◠〈…〉 a returne into the oâ—gly and â—â—â—â—ke cloudy barbarity of error and ignorance from which by the singular mercy of God we haue been wondeffully deliuered or 〈◊〉 hâ—â—e vtreâ—ly â—ast off all care of godlinesse till they be a dying and who withall doe as well explode detest as neglect and contemne aboâ—e all other things the study of holy Letters and labour of sanctification yet al godly PoteÌ„tates ought to haue their minds stirred vp to the admiration exercise of those studies by the examples and institutes of their worthy and famous predecessors And if they will not bee mooued by the examples of most potent pious and glorious Princes as Ioseph Dauid Salomon Ichosaphat Iosiah Ezekiah Daniel Nehemiah and the like whose religious care is famous in the sacred story yet at the least let them thinke that they ought to haue no lesse care of diuine things then the heathen Caâ—o Iulius Caesar Octauius Augustus Plyâ—ius and before them Alexander Magnus had of humane things Besides if many haue thought Agesilauâ— that most wise and excellent King of Sparta worthy of all commendations in that hee would neither goe to bed nor rise vp before he had lookt into Homer Panorm whom he had called amasium suum his sweet heart if Alphonjus King of Arragon be extolled for reading the Scriptures ouer fourteen times with glosses and expositions and the Emperor Theodosius the second for reading prayers and singing Psalmes euery morning with his wife and family nay if Scipto Assricanus were for this thought praise worthy that hee euer had in his hands the bookes of Xenophous institutions of Cyrus which yet were rather written according to the forme of a iust Empire then the truth of the History we cannot but account those Princes worthy of infinit commendations who are wont euer to carry in their hands the bookes of Moses the Prophets Apostles Christ himselfe and such other issuing from those diuine fountaines which are not only written according to the Image of the best happiest and most acceptable men to God but also according to the very truth of the story For by this their care they shall bring to passe both more thorowly to vnderstand and embrace and more willingly to promote
which thou hearest or readest giue thy selfe to vnderstand them and certifie thy selfe of all doubts Twelfthly vse all diligence to commend to the Treasure-house of thy minde as much as possibly thou canst euen as one that is desirous to fill a vessell Thirteenthly seeke not after things beyond and aboue thy reach And following these steps thou shalt carry and bring forth on thy shoulders as long as thou liuest both boughes and fruites most profitable into the Vine-yard of the Lord of Sabaoths these things if thou dost follow thou shalt attaine to the thing thou affectest Now hauing laid these short grounds of procuring the vertues tending to sanctification and holy perfection as an entrance to the sequent Treatise you may remember that in the front of this last part hauing said that the ignorance of a certaine methode and Art whereby to direct vs to the attaining of Christian perfection and the knowledge of a right seruing of God was the onely cause why so many Christians came so farre short of their duty drift heerein as that scarce one was to bee found who had made any competent passage into the habite of any one vertue I must now as my first ground of this Discourse according to my promise set forth this methode and Art of seruing God aright to euery mans view Wherein for our better proceeding I will first giue some more generall instructions to direct vs in all our actions secondly some more particular for the repayring of that slaughter which sins haue made in mans soule thirdly I will speake of the loue of God and of the things which a man ought to loue in which loue consists the fulfilling of the Law and of all our good works 1 If it be true which S. Ambrose writeth that the ignorance of order and manner whereby things are to be done doth much trouble and deface the quality of ones desert and worke and that hee is not to bee thought to haue the full knowledge of any thing who knoweth what is to bee done but yet knoweth not the order whereby hee is to proceed therein Then it is manifest that it profites very little that a man do know all that is written concerning the seruice of God if withall hee bee ignorant how and by what meanes the same is to bee put in practise And albeit all Arts and knowledge of good things doe slow from the supreme Artificer God and many are enlighted with his goodnesse and preuented with the blessings of sweetnesse yet are wee not for that cause to omit our duty nor is the obligation of doing what is in our power dissolued in searching into his Precepts and Will and such things as are necessary for vs to the end that we may doe what is pleasant in his sight to which purpose this present methode is necessary wherby wee may know and bee able to put in practise all those excellent things which the holy Scripture teacheth vs. Nor let any man thinke it superfluous that wee shall haue instructions giuen vs helping to the seruice of God seeing the whole Scripture witnesseth it and the Apostle expressely that wee are Gods fellow-Labourers 1. Cor. 3. But wee cannot say that he doth truely or sufficiently helpe that doth not helpe so much as hee can and ought to helpe Nor is it any thing else for vs to bee helpers vnto God then to moue the soule in all our workes as much as wee can to repaire the grieuous losses which sinne hath brought into the soule and purely to loue God aboue all Besides there is no cause why any should excuse themselues in that the annointing of the Holy Ghost doth teach all things and so there should bee no vse nor need of any Art or methode whereby to learne the seruing of God For that is true but yet so as that wee bee not wanting vnto the Spirit and to our selues in searching and labouring by all holy meanes to come to that knowledge For the holy Ghost teacheth not those that are altogether vn-willing much lesse such as reluct and striue against it Nor let any thinke this sweete yoke of the Lord to bee heauy in spending so much time to attaine so high and heauenly wisedome whereby to vse this methode of seruing God aright For if vsually men spend three foure or more yeares in Grammer Logicke and other inferiour Arts nay sometimes all their liues if they study to bee perfect in it how much better shall hee bestow his whole life to learne perfectly this most heauenly Art to teach vs which our most deere and heauenly Maister Iesus Christ came downe from heauen vnto vs and with so much labour and paine performed it therefore let not any bee discouraged in following this course if hee finde in himselfe many disabilities for herein it chanceth to him as to an infant for hee hauing a soule hath not yet the vse of reason and hauing a body feete and legges yet cannot goe but when hee beginnes to grow and to moue the members of the body hee can goe yet for all that with much difficulty and often falling vntill increasing in yeares and by continuall exercise hee goes so freely that whē he listeth he can runne The same thing falleth out in holy exercises whilst one beginnes purely to serue God for albeit the soule bee found yet it is so bound and burdened so without power wherby to moue it selfe in this iourney to God as the whole Scripture declareth that we cannot walke at all and if wee bee moued something towards it yet it is with such difficulty faintnesse and fallings as that our walke is but a very standing still if not rather a very going backewards but when we shall haue practised this methode and meanes of seruing God for some short time wee shall grow to such strength therein that wee shall doe things which before wee durst not hope for and shall so runne through these high and heauenly iournies as that our motions may rather bee called the motions of Angels flying then of men walking on the earth And it is much to bee forewarned that no man make any pretext or excuse of seruing God in this ensuing manner as contenting himselfe with the ordinary manner of seruing God to bee sufficient to bring him to saluation for it is the will of God euen our sanctification 1. Thess 4. and not our sanctification for some short time or in some one part of body or soule but during the whole life and throughout the whole Spirit soule and body Seeing then that the louers of the world are neuer satisfyed with riches honours and pleasures but still wish and seeke for more yea God commanding the contrary neither let vs bee content with present graces and vertues but labour for an increase of all graces and of that Crowne of glory which wee daily expect seeing God so earnestly desires that wee should obtaine it and if so bee our mindes and appetites bee not therefore set
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
of his belly when the labour of such a foolish man is left without reward because it is not approoued of his maker This sence I must not bee said to seigne for a great learned father auoucheth it saying Greg. Bread not vnfitlie is taken for the vnderstanding of the Sacred Scripture which refresheth the minde and giues strength to doe good workes and of-times euen Hipocrites labour to bee instructed in the misteries of GODS Holie worde yet not that they might liue by them but that they might appeare to other men how learned they bee His bread in his belly shall inwardly bee turned into the gall of Aspes because whilst hee gloried of the knowledge of the Law hee turnes vnto himselfe the drinke of life into the cuppe of poison and dies a reprobate whereas hee seemed to be instructed vnto life Nor doth this unfitly fall out that often the Hipocrite whilest hee labours to seeme to know the Word well by the iust Iudgement of Almightie GOD being blinded doth naughtily vnderstand that same word which hee wickedly sought after So that whosoeuer of vanitie and curiositie labour to learne doe not onely faile to bee illuminated in the knowledge of the Truth but are thorowlie blinded that they can neuer come to the knowledge of the truth Seeing hereby the heart of man is so caried away and drawne out of it selfe in considering of the impertinent things that it cannot returne vnto the circumspection of it selfe and so make the most excellent instrument of Vertue Knowledge to bee the ruine and destruction of Vertue Wouldest thou vainely haue thy knowledge set a broach with men But yet heerein thou shalt not become glorious because God casts downe such as exalt themselues and brings them into great contempt Wilt thou satisfie thy curiosity and too much desire of knowledge But whilst thou desirest to know only for knowledge sake thou both hurts thy conscience and resists the true knowledge which affects and mooues thy will Therefore in knowledge seeke nothing but God and in the acquisition and vse of it labour not to please the foolish world but the wise God The studies which proceed from such a holy intention will easily bee ioyned with vertue which are two sisters that must at once bee laboured for Because knowledge without vertue is little or nothing worth and vertue without knowledge lame Therefore let thy knowledge be full of vertue and thy vertue seasoned with knowledge that thou wander not in the way of vertue But yet there is more care to bee had of vertue then knowledge which being the end of knowledge must haue the first and chiefest place in thy heart and care Therefore wee must neuer for the attayning of knowledge omit the actions of vertue The workes of vertue make vs holy but the studie of knowledge onely make vs learned Therefore Sanctity is to bee preferred before science If after many yeares studie thou hast profited so much as to become most learned and hast not profited in vertue and humility Oh how foolish art thou how little worth how reproueable who hast not onely wasted thy age but all thy substance with harlots and hast cast off thy spouse most worthy of all loue For what is knowledge without vertue but a â—harlot What doth it but eate vp the strength of thy minde and with the infirmity of vanity consume all the actions of thy life how vnhappy art thou that wouldest not vnderstand to doe well Psal 36. thou hast imagined mischiefe vpon thy bed thou hast set thy selfe in no good way nor dost abhorre any thing that is euill Is not this to meditate iniquity to learne the works of God not to verity but vanity is not this not to put a mans selfe in any good way to direct the way of knowledge otherwise then to the seruice of God Is not this to imbrace malice to wax proud of knowledge and from that which was giuen to humble vs Ber. to be daily more and more puffed vp it is therefore euident that dignity without knowledge is vnprofitable but knowledge without vertue damnable That therfore thy knowledge may not damne thee nor make thee poore and miserable ioyne it with vertue and to this end onely labour to get knowledge that euery day thou maist bee made better and as thou growest more learned so thou maist also grow vnto a greater measure of sanctification Onely forget not this that euermore thou begin thy study or reading with praier vnto God who is the God of knowledge 1. Sam. 2. of whom the cogitations of the heart are prepared this thou maist learne of that godly father who most often did so search out the truth August Conf. c. 11. as if speaking with God and demaunding of him and as it were wringing from him by praiers the solution of doubts For searching out the Nature of time hee is thus instant with GOD my minde burned within mee to know that most implicate and inexplicable aenigma and secret O my Lord God my good Father do not shut it from me I beseech thee for Christs sake doe not shut out from my desire these vsuall yet hidden things O Lord but through the assurance of thy mercy let them appeare vnto me Whom shall I aske concerning these things and to whom may I more profitably confesse my vnskilfulnesse then to thee vnto whom my inflamed studies of thy Scriptures are not grieuous nor displeasing Giue that which I loue for I loue and euen that thou hast giuen mee Giue good Father who truely knowest to giue good guifts to thy sonnes Giue because I haue vndertaken to know thee and it is a great labour vnto mee vntill thou openest For Christs sake I beseech thee in his name who is the Holiest of holies let no man reproue mee I haue beleeued and therefore haue I spoken This is my hope vnto this doe I make hast that I may contemplate the delights of the Lord. Behold thou hast made my daies old and they passe away and how I know not and wee say a time and a time and times and times How long hath hee spoken this how long hath he done this and in how long time that I haue not seene And this fillable hath a double time that simple briefe sillable Wee say these things wee heare these things and wee are vnderstood and doe vnderstand most manifest and most vsuall are these things and yet againe the same things are too much hid and there is a new inuention of them If therefore thou doest thus come to learne and doe thus importune God thou shalt much profit in all thy labours of learning 8 Of the examination of the conscience before dinner HEre I purpose not to bee long because hereafter a sitter place will offer it selfe to declare the necessity and profits of this exercise Yet thus much let me say that it helpeth very much to the acquiring of the purity of the heart and conscience for as the
well to the learned as vnto other A wise man shall heare and increase in learning Pro. 1. and a man of vnderstanding shall attaine vnto wise counsailes And who are wise men but the Learned Or of vnderstanding but the perfect and Sanctified And yet euen these by hearing shall grow to a greater measure of knowledge and a larger taste of Heauenly wisdome This dayly practise of reading for an houre or so much as the duties of thy calling will admit doth as a mistresse reueale vnto thee the sence of sacred Scriptures this as a candle or most resplendant starre doth illuminate the vnderstanding this as a nurse teacheth the Infants to speake in the Spirit alluring and inticing them to Praier and Meditation this as fitâ— kindles the chaste affections of Diuine loue and in a worde this as a Schole-master doth collect our heart and disturne it from vaine foolish distractions and cogitations Ier. ep 1. ad Demot Let the aduise of that good Godly father euer bee had in memory which is this That thou so doe reade the Scriptures as that thou euer remember they are the words of GOD who doth not onely commaunde that his Law should bee knowne but also fulfilled For it profits nothing to learne things to bee done and not to doe them Thou shalt then most excellently vso the reading of Scriptures if thou dost set it before thee in steade of a Glasse that there the Soule may looke euen as it were vpon its owne image and face and may both correct the foule blemishes and also may better adorne and deck the things that are beautiful Let praier often breake the course of reading and the gratefull vicissitude of some holy exercise and worke euermore inkindle the soule cleaning vnto God Let thy reading bee temperate vnto which let not lassitude and wearisomnesse but counsaile put an end For as immoderate fasts and watchings are truely argued of intemperancy and doe by their excessiuenesse bring to passe that afterwards wee shall not be able to doe these things in any measure so the intemperate labour of reading is reprehensible and so that which is laudable in its due times becomes culpable by excessiuenes Generally and briefly wee may say and it is true that euen in good things whatsoeuer exceeds measure is a fault But that which I should first haue admonished is this that praier must euer vsher and attend our reading whereby wee desire grace to vnderstand and take profit by it Before reading we may in few words pray thus O Lord Iesus Christ open the cares and eyes of my heart to heare and vnderstand thy word and to doe thy holy will because I am a stranger vpon earth hide not from mee thy commandements open my eies that I may know the merueilous things of thy Law For in thee O Lord is my hope that thou shouldest illuminate my minde And as praier must goe before so let it both accompany and conclude thy reading accompany it in praying that the good or euill which thou art to doe or shun thou maist haue grace to performe and conclude it in giuing thankes for that grace of affording thee the knowledge of his will and desiring that thou maist haue power to performe it Reade not for curiosity but for vtility not to tickle thy cares but to pricke and mooue thy affection not to get knowledge but to increase thy zeale Reade not many things but let more things bee thought on more things deliberated and let euery one meditate with himselfe how those things ought to bee performed And if the good things thou readest shall not by the ilnesse of thy memory tarry with thee be not hereat much troubled for onely reading doth refresh and I know not how without any fixing the memory doth promote the spirit Euen as the vessell often-times washed becomes cleane albeit no water tarrie in it so the Heauenly Doctrine if it often passe thorow a Godly minde albeit that it doe not rest in it yet it makes the minde cleane and neate and keepes it verie pleasing vnto GOD. The speciall benefit consists herein not that thou commende the words of Doctrine vnto thy memory but that the effect of the Doctrine and words remaine with thee that is that thou obtaine from the Doctrine an inward purity and a readie will to liue a Holy and Godly life if thus thou shalt spende euery day some time in reading thy minde will bee refreshed with most wholesome and delicate â—oode and will become verie strong both for to doe that which is good and also to shun that is evill and not once but often will supply the defects of Praiers which are often distracted and not so feruent as they should be 2 Things to bee done in the Euening is the examination of the Conscience THis exercise is to be entred into a little before we compose our selues to sleepe and because it is of singular moment to Holinesse of life I thinke it very necessary to handle it something more largely considering therein these three points First the necessity of this discussion and examination of the conscience Secondly the manifold benefits of it Thirdly how and in what sort it is to be performed 1 This examination of conscience is a subtle and exquisite discussion whereby wee doe weigh all our cogitations words and actions and doe retract both the good and euill wee haue don This discussion is very necessary that wee may not become hatefull vnto God whom wee desire to please for he considers all the thoughts and workes of all men approouing the good deeds and condemning the euill yet doth hee mercifully pardon the euils if wee by examination acknowledge them and with teares and true repentance wash them What is man saith Iob Iob. 7. that thou magnifiest him and that thou settest thy heart vpon him and doest visit him euery morning and triest him euery moment I aske what it is to be magnified and visited of God but to bee replenished with his guifts and graces But what is it for GOD to set his heart vpon man but to obserue whether hee doe well vse his guifts and doe discusse his owne workes and manners Is not this the same that the holy man comments vpon this place Greg. 8. Mor. GOD magnifieth man because he inricheth him with largenesse of reason visits him with infusion of grace exalts him with the honour of vertue bestowed on him And when hee is of himselfe nothings yet out of the bounty of his goodnesse graunts him to be partaker of his knowledge But the Lord sets his heart vpon man so magnified when after those guiftes hee stirres vp his iudgement and examens vehemently all the moments of life and after takes of him more district punishments by how much hee hath more liberally preuented him with his guifs bestowed Now these euils which God obserues in vs prouoke him to wrath vnlesse by repentance and desire of amendement they depart from vs and then doe