ought to doe vnlesse withall wee know the order and manner of proceeding in it and how wee ought to doe it therefore I will onely set before your eyes certaine short methodes and formes of meditation vpon euery of the matters of meditation before named and such as are easie for euery vulgar capacity to learne and frequent 1 Concerning Death these things may bee chiefly considered and meditated 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition soeuer 2 How vncertaine a thing it is to know when where and how death will seize vpon vs. 3 How that in death all things in this world euen the things that were most endeared to vs will leaue and abandon vs. Or thus 1 What are the things which do vsher vs to our death and as it were leade the dance euen all all our infirmities and weakenesses all our griefes and paines in body or minde all the potions and receits of Phisick our friends and neighbours visitations and condolements 2 What things do accompany our death euen most bitter and extreme conuulsions and torments of the body the losse of our senses depriuation of sound reason departure of the naturall heate anxieties and troublednesse of the minde strong temptations and often fearefull visions 3 What things doe follow death buriall in the earth neglect and forgetfulnesse amongst those that seemed sometimes to bee incorporated into vs rottennesse stincke and loathsomnesse and lastly the iudgement of the soule either to the ioyes of heauen or torments of hell Or thus 1 That death is the most terrible and fearefull thing of all the fearefull things that can bee conceiued 2 That it is to be feared contemned and desired feared least it take vs suddenly contemned least the conceite of it should make vs saint cowardly desired least wee should seeme to die vnwillingly 3 How iust and reasonable a thing it is that euery Christian should with all care and diligence addresse himselfe to a fit and due preparation of well dying that hee may bee assured at what time soeuer death sets vpon him yet shall it neuer take him tardy and vn-prouided 2 Of the last Iudgement these things are principally to be meditated 1 Those most fearefull signes spoken of by our Sauiour in the Gospell which shall be the forerunners of that iudgement Math. 24. the powers of heauen shall bee shaken and all the kinreds of the earth shall then mourne 2 The renouation of the world 2. Pet. 3. There shall bee a new heauen and a new earth this present world being burnt vp with fire 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet 4 The Maiesty of that Iudge round about whom the whole Court of heauen shall stand 5 The account that must then bee rendred of all things that are done in the flesh whether good or euill the opening of the bookes of our conscience wherby the secrets of all hearts shall bee manifested to the whole world 6 The sentencing of them that haue done good vnto eternall ioy and glory Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and torment of body and soule of which sentence euery word is aduisedly to bee pondered 7 The most certaine execution of both those sentences how and how long time to endure euen for euer and euer and beyond all times 3 How to meditate on the torments of hell In this meditation thou maist contemplate these three points first the place it selfe and the eternity of it secondly the tortures of the body in that place eternally thirdly the torments of the soule euerlasting First conceiue that hell is a certaine perpetuall prison full of fire and other innumerable torments wherewith those are affected that die in their sinnes vnrepented Or thus Hell is a certaine eternall state and condition in which all impenitent sinners are tormented with that punishment that they shall want all the things that may make for their comforts and shall suffer all the things that may increase feare and horrour so that there shall bee the want of all good things mans heart can conceiue and the presence and aboundance of all euils wherewith either man in this world or the deuils in hell are tormented and all these to bee endured not for some thousands of millions of yeares but for euer and euer Heere then consider that whatsoeuer is in hell is eternall First the damned himselfe is eternall not onely in soule but in body too so that neither himselfe nor any other can kill him nor will God bring him to nought They shall seeke death but shall not finde it They shall desire to die Apoc. 9.6 but death shall flee from them so that God shall bee so farre from fulfilling their desires that their mad desire to bee brought to nothing shall encrease their horrible torment in seeing they cannot obtaine what they so infinitely desire Secondly the place it selfe is eternall Eccles 1.4 for as the earth and heauen are eternall so is hell also Thirdly the fire is eternall and vnquenchable Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it so that it is not extinguisht not consumed Esay 66. and yet doth euer burne Fourthly the worme neuer dyeth the worme of conscience for the rottennesse of the sin of which it is ingendred and nourished shall haue no end and the liuely apprchension of sin and the punishment of it shall neuer cease Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience euer haue any end Fifthly the decree of God is vnchangeable and eternall the sentence is past From hell there is no redemption no price sufficient to ransome them Sixthly all the punishments there are eternall because the sinnes for which they are inflicted are eternall in as much as the Reprobate if hee could haue liued for euer hee would euer haue had a purpose of sinning against God Why then will wee make our selues guilty of eternall punishments Why doth not this eternall fire feare vs Why doth not this breath of God this worme this vnchangeable decree of God disturne vs And heere further meditate first the continuednesse of these torments without any interruption or diminution for a moment nay rather by how much more as their wicked liues haue beene occasions of others damnations by so much their torments increase secondly yet for all this continuance there is no habite attained in suffering to make them the lighter but rather they seeme to be new and by the impatience of the damned to waxe fresh For euen as the pride of them that hate God ascends euer more and more so their anger Psal 73. fury enuy impatience and madnesse increaseth thirdly that it is an vgly and most odious place in which no light though all bee on a fire fourthly a most narrow place in respect of the multitude that
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
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
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
order our passions so as by them the enemy get no aduantage of vs. And the rather because it is a resolued truth as well by assertion of the sacred Scriptures as holy fathers that impugnation of our sences and passions is of all other the most cruell and brings the greatest dangers with it The cruelty thereof is sufficiently expressed by that exclamation of the Apostle Rom. 7. Oh wretched man that I am who shall deliuer mee from the bodie of this death and the grieous daungers thereof by that other of the same Apostle 1. Cor. 9. I beate downe my body and bring it into subiection least by any meanes when I haue preached vnto others I my selfe should be a reprobate And the reason is good for the enemies are borne at home and in our owne bosomes which seeing they cannot be expelled those whom they cannot with cruelty prostrate they will by their improbity and incessant labour tire and weary out And this we find by the vnlooked for and manifold casualties of men very famous for holinesse of life From whence it is euident that this doctrine of the passions is most necessary to those that haue not tamed them besides that it is also wonderfull profitable to the vnderstanding of diuine affections Passion therefore that we may define it for the purpose in hand is nothing else but the motion of that sensitiue appetite at the imagination of good or euill with some kinde of change of the body to speake more cleerely it is an impression whereby the appetite is stirred vp by the image of good or euill conceiued by the inward sences This resides onely in the sensitiue appetite which is composed of two parts the concupiscible which is in the liuer and the Irascible which is in the heart And the acts of the will which are called by the names of passions are not properly simple passions but in act Therefore there are of proper passions in number 11. of which 6. which doe absolutely respect good or euill and are in the concupiscible part but those 5. which doe respect the difficult good or euill arise in the irascible but all the 11. are perfected in the heart which is vrged and mooued with all these motions Those 6. passions of the concupiscible are Loue towards the good first conceiued Desire or Concupiscence towards the good not present Ioy or Delectation towards the good present Hate first conceiued from euill Flight or Abomination from euill not yet present Sadnesse or Griefe from the present euill Those other fiue which haue their seate and being in the Irascible are Hope towards the difficult good Boldnesse against the difficult euill Desperation from the difficult good Feare from the difficult euill and Anger against the difficult euill All these 11. passions are exercised about such things as are perceiued by the outward senses and doe prosecute those three most pleasant good things in the world by name Honest Profitable Delectable good and doe abhorre the contrarie euils but Honest here is not taken for that which is graceful proceeding from true vertues but for estimation and honour of the world And this is the nature of the Concupiscible to weigh and ponder those three good things and and their contraries according to their proper natures and so stands either well or ill affected But because it is often vnable to enioy the good things by reason of the many difficulties wherewith they are besieged it belongs to the worke of nature that the Irascible should be present which might ouercome the difficulties of obstacles and hinderances and place the concupiscible in quiet possession of the good But these good things seeming vnworthy of our minde and by the imitation and inticement of the present delight doe vehemently mooue the whole man the passions being drawne and made wilde and fierce doe make head against the tower of the superiour part and doe either cast it downe being weakened or disturbe it being resistant Therefore euen from these things which wee haue spoken may well be gathered what kinde of intestine and ciuill warre hangs ouer their heads and of how many enemies they shal be beleagred who desire to withdraw themselues from the pleasures of the world to serue God To this purpose we may aptly consider the stryuing of Iacob and Esau in Rebeceaes wombe which so tormented the mother that shee little lesse than repented her of that conception But consulting GOD hee answered two nations are in thy wombe and two people shall issue out of thy bowells the one people shall ouercome the other and the elder shall serue the younger So surely euen as ic were in one wombe those that will religiously serue God haue two people within them which whilest they minde earthly things doe well accord but man is no sooner come to the threshold of Gods house but presently hee findes them rebelling and strugling the one against the other because he hath begunne to take part with the one and oppose the other but let them bee of good courage because it is the diuine oracle that the one shall serue the other but not as then the elder shall serue the yonger but the inferiour man shall ferue the superiour the flesh the spirit and sensuality reason Now hauing generally thus spoken of the passions as much as may seeme necessary to bee knowne Let vs come to examine them apart But this is here to be premonished that wee must read againe and againe more seriously and seeingly these generall points then the other because euery line almost of these cōteines so many wholesom assertions which except they be fully perceiued we can neuer come to the knowledge of the inward mā 1 Therfore of Loue concupiscence or desre delight or ioy wherein as of the rest obserue 1 The description of the passision 2 The remedy 1 It is the generall consent as well of Philosophers as Diuines that the concupiscible is before the Irascible and therefore the passions thereof in the first place to bee stirred vp and that the same are the beginning and end of passions of the Irascible And the reason is good for no man hopes or despaires which are passions of the Irascible except it bee for that which before he loued and desired which are the passions of the Concupiscible nor by the Irascible dare hee attempt against that is euill or feare euill except by the Concupiscible hee first hated it and hee cannot hate any thing but that which diffents from the good first loued From this it commeth to passe that not onely the Concupiscible is before the Irascible but also that all passions take their beginning and rise from loue the first passion of the Concupiscible vnto which all the rest are fast tied For no man desireth or is delighted saue with that which hee loueth or hateth fleeth or is sorrowfull but for euill which is opposite to the good which hee loueth or hopeth or despaireth but for that good which hee loueth
that thing beare rule in his heart that was so taken with the loue of it and with a certaine kinde of fruition hee delights in it which is the end of delectation and to conclude doth complete the motion of loue He therefore that is so tempted let him first discerne the fault from the temptation for in such sudden motions of loue and concupiscence often their followes no fault because in men of riper yeares they preuent the consent of reason but if any sinne lie hid by the negligence of reason it is a very small one which I would haue to be obserued in all kindes of temptations that I need not repeate the same thing againe 1 Assoone therefore as any shall perceiue these sudden motions of loue and concupiscence raised in him Hee may many waies represse the appetite that it goe no further for hee may forthwith by reason thus commaund his appetite Let goe this hurtfull concupiscence for it becomes not a man indued with reason and much more excellent in minde then all these bodily things and borne to the studie of wisdome and beauty of vertues to desire this thing whereby the minde is turned away from better goods things But this restrayning of the appetite was in vse amongst heathen Philosephers for it hath nothing in it aboue reason 2 There is therefore yet a more excellent way worthy of a Christian and out of faith which worketh by loue is more effectuall as thus absteine from this noisome concupiscence for it is not lawfull that a man who shall enioy eternall good things and be cloathed with glory as with a garment should by these vile and base things be diuerted from the care of better things 3 But yet there is a way more sublime as thus Let goe thy desire and absteine from this hurtfull concupiscence for it is not conuenient for mee who haue made a couenant with my GOD to keepe his lawes to couet and desire any thing that is anothers And thus may wee doe in all kinde of things bee they honourable profitable or delectable The first of these kinds of repressing the appetite is humaine The second is Christian But the third is diuine But if the appetite doe not giue place yet for all that doe wee not labour in vaine For albeit the appetite doe not obey reason at a becke as the other members doe but after a certaine politike manner and often doe most strongly resist reason Yet wee finde that by thus doing wee are prepared vnto a Christian mortification and by custome of fighting reason at length gets the dominion ouer appetite To end therefore this point with a short but sweet admonition hee that much desres to kill his passions so as that they may not kill his soule must know that if hee shall know to moderate well his loue from whence all passions doe arise hee surely shall carrie awaie the victorie Nor shall he only ouercome but by a wonderfull short cut sooner then others hee shall ouercome and with greater delight contentment And the manner of doing it is this hee must bee very circumspect in the exercise of euery thing that he set not his heart vpō the apparant shew of things but assoone as hee seeth any thing that is pleasant to turne away his heart make hast to breathe after heauenly things For it is altogether impossible that the other passions should wax heauy or hurt vs if the rootes of loue be cut vp Let this bee the example a man sees some profitable good thing and forthwith assoone as he sees it whilest his loue is stirred vp he lifts vp his heart to heauen saying Oh how much more profitable things are prouided for me there He sees something that delights him and whilst his appetite growes in loue of it his heart is instantly lift vp to heauen saying how much sweeter shall my banquet be in heauen where my meate shall be Manna Angels food and my drinke the fountaine of life Hee sees some honourable good thing namely other mens estimation conceiued of his wittie learning dexterity c. And whilst the appetite beginnes to be carried to the loue of honour he runnes and lifts vp his heart saying how much greater estimation and honour shall be conceiued of me in that most ample Court of heauen then if I had the honour of the whole world 2 Of the passions of Hate Flight or abhomination and of sorrow and griefe where also are two things as before 1 The definition of Hate As good so soone as it is seene ingenders the loue of it so euill by and by as it acknowledged begets the hatred of it Now hate is a certaine motion of the concupiscible dissonant from euill or more cleerely it is the motion of auersion wherewith the appetite is affected when any thing dissonant or contrary and repugnant to it is represented for as betwixt the appetite and good there is consent so betwixt the appetite and euill there is dissent Hence comes flight and abhomination of the euill which is the motion of retraction whereby the appetite departs from euill as if we said that that recession or declining whereby the appetite retracts it selfe from euill which displeaseth it were slight or abhomination of the euill which is the intention of flight for after that euill is by the imagination represented the appetite doth not onely disagree and become dissonant which is hatred but also goes backe which is slight Sadnesse or sorrow succeeds when the euill is present sorrow comes from euill ioyned vnto the body with the apprehension of sence but sadnesse is for the euils conceiued by inward apprehension which may also therefore be past and to come which arc inwardly conceiued seeing sorrow onely for the present time continues whilest the body is oppressed Therefore sadnesse or sorrow is a certaine motion whereby the appetite is vexed by the present euill as if I said that it is the motion whereby the appetite is oppressed with the burden of a present euill These passions are of contrarie motion to those we handled in the 9. Chap. for hate is auersion from euill loue the conuersion to good flight is the departing from euill desire is the progresse to good sadnesse is the oppression of euill delectation is the expansion to good But as loue with the two other passions is carried towards the honest profitable and delectable good so hate with the 2. passions arising from it inclines to the 3. fold euill vnhonest vnprofitable vnpleasant Now by good and euill wee vnderstand either the true or the apparant good for whatsoeuer pleaseth the appetite is good and whatsoeuer is repugnant in this kinde is euill But amongst all other things in this place this is most attentiuely to be obserued that sadnesse one of the principall passions which as delight complets the motion of loue so it of hate is a capitall enemy to true vertue for besides the hurt it brings to the body this amongst all passions
is the greatest for it hath the motion of contraction contrary to the vitall motion comming from the heart dilated it most grieuously hurts the minde as by this reason appears For the minde is kept downe by the weight of the euill present the actions are made more seeble a certaine cold vapour and sluggishnesse runnes thorow the whole man and almost dissolues the ioints whereby it is hardly mooued or else altogether slacks to the workes of vertue which being difficult stand need of extēsion to vndertake difficult things which by this reason is euident It is a thing well tried that any sorrow of the body long raging in short time the whole man must needes be dissolued nor can the imagination diuerte from thence to any other worke for sorrow is the bond of the minde Now if sadnesse be properly taken as differing from sorrow it much needes worse torment the minde then sorrow for the anxieties of the minde are much more grieuous then those of the body which is thus from the contrary prooued it is the generall opinion both of Diuines and Philosophers that the delectations of the Spirit are greater then those of the body for seeing delectation is a motion proceeding from the coniunction of good by how much as the good is greater the coniunction straighter the appetite more inacted to perceiue pleasure so much the greater shall the delectation be but the goods of the minde are greater then of the body as being Spirituall more narrowly ioyned as being without any body betwixt more liuely perceiued as hauing the vnderstanding to penetrate the essence of good Therefore by the same reasons the euills of the minde inwardly apprehended arc greater because they belong to the minde their coniunction is greater for euill inwardly conceiued is most nerely conioyned and repugnes the appetite but outwardly apprehended doth neerely repugne the body but if it should onely hurt the body the appetite not resisting it should bee more light yea and sometimes it should delight for many with delight of the appetite euen for foule causes doe suffer hunger blowes and stripes To conclude euill is more intensly perceiued but the inward sence is more able Hence may we collect how diligently wee ought to cut off the beginnings of sadnesse and of what weight it is prudently to cure these diseases For the learned know that these passions but especially the third do often put the vnexperienced worshippers of Christ out of the way of saluation that not without cause the Apostle was instant reioyce in the Lord euermore againe I say reioyce for it behooued him to speake it againe because it was of infinit weight 2 The remedies of these passions 1. A man sees something that is incommodious and hurtfull as he supposeth to him say that it bee some parts of the exercise of God-linesse which seeme difficult and and harsh to him by and by ariseth an auersion of the minde which is hate and with a most swift motion as much as belongs to it the appetite flees from it which is slight and being commanded or constreined to performe it he is cast downe with the burden of heauinesse and griefe Then therefore hee that hath care of himselfe assoone as the motion of hate ariseth may thus commaund himselfe absteine from thy auersion for it is not worthy of hate if I will heare reason speake for many more incommodious things must wee suffer for the loue of vertues and expediting of the minde from the fetters of the body for the liberty of man is by these motions hurt whilest hee hates the things which are not truely euill and will make him languish from the study of reason This manner of commanding the passion as I said of loue is common to heathen men 2. There is another very Christian manner which is to propose to the appetite true euills which by the instruction of faith it may abhorre and this comes from the superiour part of man thus abstaine from hate for here is nothing worthy of hate seeing sinne is a wanting which only is worthy of detestation for that as concerning the incommodity if it be without fault certainely it pleaseth God well 3. But there is a thing more diuine than this and that is taken from the imitation of Christ thus absteine from hate for how much more incommodious was the crosse of Christ on which for thy sake he suffred willingly is this the imitation of Christ Iesus crucified who when the foxes had holes the fowles of heauen nests yet had not where to hide his head and yet was most worthy of eternall rest By such exhortations is the superiour part wont so to preuaile that by his command and effectuall motions the appetite is weakened nay sometimes by a sudden conuersion it begins to loue what before it hated But oft-times these kinds of repressing the passions doe not profit because the appetite cannot receiue these reasons of the honest good or else it will not bee instructed by reason in respect of the violence and heate of the passion and then it will be to purpose to represent to it other more grieuous euills which by the experiment of lesser euills it hath cause to feare to shunne which euills if not willingly yet patiently he will not hate the present euill which he beganne to detest and this may thus be done desist from hatred nay loue and imbrace this incommodity for art not thou mercifully dealt withall who hast deserued the torments of hell ought not the fiery flames of hell to be changed for this incommodity These and such like present remedies are to be sought out before sadnesse and griefe haue taken too deepe rootes for if the griefe doe grow not from a light cause but proceed from some grieuous causes of the soule such as are woont to befall to men of a scrupulous conscience or vehemently vexed for the sins of their life past there are some more effectuall remedies to bee sought out For the written counsailes and as it were dead letters haue not so much power to heale these diseases which creepe into mans inwards and doe extenuate the powers both of body and soule putting on diuers formes as the Oracles of a liuing voice of some sweete singer in Israell who according to the nature of the euill can minister a word to the wearied in due season Such as the Psalmist deliuers Eduxit me de lacumiseriae de luto faecis statuit supra petram pedes meos Hee brought mee out of the pit of miserie and from the claie of dregges and set my feete vpon a rocke How many causes of ioy are heere Hee fetcht mee out of all my miseries and that I should not fall into them againe set mee vpon the rocke Christ Iesus from whom I shall neuer fall To conclude we may obserue that these three passions may not only be encountred with the said reasons whereby the superiour part maybe able to keepe them downe but also
to knowledge a threefold appetite doth proportionably answere them 1. The first power is called sensitiue which comprehends all the sences externall and internall namely the common sence the phantasie or imagination cogitatiue or estimatiue the memory or remembrance and the knowledge that is gotten by these sences the sensitiue appetite doth follow being compounded of the concupiscible and irascible part which appetite together with his motions or eleuen passions wee haue before described This power is called the inferiour part of man or of the soule whence it is that those who neglecting the light of the superiour reason and doe giue themselues vnto it are by the Apostle called maturall men 1. Cor. 2. This power is besides called by mysticall diuines the lowest heauen 2 The second power of man is called the reasonable power which together with the third power whereof wee shall speake next doth compose the superiour part of man and it is the vnderstanding it selfe as it deduceth knowledge from knowledge so that if we reason after the manner of men touching temporall things it is named the inferiour portion of reason if concerning eternall things or temporall by the eternall Law then it is called the superiour portion of reason To this doth answere the reasonable appetite or that which they call free will which is the very will it selfe through which reason it is mooued of the inferiour or superiour portion of reason This power is called the middle Heauen from whose superiour part and the third power now to be described the Spirit of man is framed 3 The third and highest power in which is synderesis that is the naturall practique habit whose act is conscince is the vnderstanding it selfe so far as it immediatly from God receiueth light to know the first principles onely by conceiued termes through a naturall or hidden supernaturall force of diuine wisdome and is called intelligence albeit of others not the vnderstanding it selfe so conceiued but his acte is called intelligence Vnto this doth the will answere as it immediatly from God receiueth a certaine naturall propensity vnto good represented vnto it by the simple conceipt of the vnderstanding This power being compounded of the vnderstanding the will is called the Spirit or the third Heauen The Spirit therefore which compriseth the superiour reason and intelligence and the answerable degrees of the will proportion euer obserued doth serue to direct the infeâ—iour reason and to moderate as well the externall as the internall sences and rule the appetite but yet with great difference seeing it commands the externall sences and all the members except the generatiue parts in such sort as a lord commands his seruants but the appetite it commands politically as a gouernour doth his Citizens for meÌ„bers external sences cannot be restrained the appetite doth obstinatly reluct and rebell But this is seriously to bee obserued that the enemy of our saluation doth more maliciously set vpon the true seruants of Iesus Christ theÌ„ other ChristiaÌ„s which are no such enemies to him Therfore he must haue his cuÌ„ning shifts well knowne vnto him For he insinuats himself into the inward sinewes and besides the fircenesse which the passions haue naturally in theÌ„selues he doth vehemently stir vp the appetite therfore it is needful that he vigilaÌ„tly couragiously and quickly shake off the temptations lately stirred vp least the euill grow and waxe heauy Therfore whether as for example any man be tempted with any filthy and vile thing receiued by the outward sences and brought to the imagination or without the vse of the outward sences coÌ„posed or of the diuell himselfe framed which three often fal out hee ought chiefly to reflect most carefully vpon the office of the superiour reason and from thence as from the Kings throne to moderate all the powers For then the violence of the temptation moouing the inferiour part of man if reason by any meanes neglect lect the passions arising in the sensitiue appetite to bee carried vnto vile things which although it come not to a full deliberation yet it is a sinne But if the inferiour reason i. which iudgeth of things after the manner of men bee not corrected of the superiour which iudgeth of things after a diuine manner according to the Law of God or which is more plaine if the superiour reason doe but tacitly assent it is a sinne as this example will declare Some man is tempted vnto lust after hee hath begunne to imagine some beautifull creature forthwith his concupiscence boiles within him then the inferiour reason i. the vnderstanding discoursing after a humane manner doth presently conceiue that it is a wholesome thing to disburthen nature and this conceipt of health is proposed as a certaine profitable and delectable good now if the superiour reason i. the vnderstanding so farre as it is ordered to the eternall Law of God the wil permitting do neglect to consider that this thing is contrary to the Law of God or albeit that it doe obserue it to bee yet it doth so coldly obserue it the will permitting it that it suffer it to please the will that tacit consent is a great sinne and that tacit consent the learned call morosam delectationem a tarying delight not from the time but from the stay of reason so tacitly assenting which may be in a moment of time But if the superiour reason expresly assent which commeth to passe when the vnderstanding doth deliberately thinke on any filthinesse and the will cleaueth to it then it is a grieuous sinne and so much more grieuous as the thing is great whereunto the superiour reason yeeldeth By this is euident that it is generally true that from one expresse or tacit consent of reason and will all sinnes but chiefly great sinnes do arise But let euery man doe his diligence to know a temptation from consent accustome themselues to resist the first assaults valiantly as long as the knowledge of temptations the wil to resist is of force with vs we can neuer such is the goodnesse of God fall vnwittingly into any grieuous sinnes If any grieuous temptations befall vs let vs assuredly hope that God will giue not onely suggest equall but of his bounty greater forces and also giue an issue with the temptation Let vs acquite our selues well and loue to be tried that when we are tried we may receiue the crown of life It is a happy euent of temptations which the Sonne of God who in all things was tempted yet without sinne hath left vnto vs most sweetely comforting his troupes and saying You are they that haue taried with me in my temptations and I giue vnto you a Kingdome as my Father gaue vnto mee a Kingdome that you should cate and drinke at my table And what is a wanting to them that shall feast at that table that they may not valiantly goe together to it Therefore let vs goe thorow sire and water that wee may at last come to this
enemies of thy faith in mercy bestow vpon them all necessaries for the quiet and comfortable passage or this mortall life I bring before thee O Lord my Parents my Brethren my kindred my friēds humbly praying thee to giue vnto them all things which thou shalt know to bee agreeable to thy will and profitable to their saluation I bring also into thy presence all captiues imprisonned sicke tempted troubled agonizing and wounded soules and all such as are in any extreame and grieuous necessity that out of thy goodnesse they may receiue liberty health victory consolation a happie death and a full remedy and recouery of all their necessities and wants Yea I humbly intreat thee O most mercifull Father for all my enemies that in all things thou wouldest be good vnto them and that for the infamy which they haue east vpon mee thou wouldest giue vnto them honour for detraction a good fame for hatred loue and for all the euils practised against me all temporall things profitable for this life and in fine eternall saluation And now O my God and onely refuge I come vnto thee for my selfe and will declare before thee my owne necessities and miseries not that thou maist know them for all things are open and manifest vnto thy eyes but that whilst with mourning and griefe I pronounce them I may kindle in my selfe the desires of thy mercy and may draw from thee the remedies of my griese I haue sinned O Lord beyond the number of the sand of the sea my iniquities are multiplied against mee and I am not worthy so much as to behold the heauens because of the multitude of my sinnes against thee Yet in confidence of thy sonnes merits whose bloud was a sufficient ransom for the sinnes of the whole world I begge for his sake remission of all my sinnes and to be clensed from all mine iniquities Graunt vnto mee a sauing faith to hold fast on thy promises a true repentance that for the loue of thee I may detest all sinne and a safe protection that I be neuer intangled in the snares of Sathan Giue me true mortification of my judgement will affections and sences least being deceiued by these which are euer prone vnto euill I bee drawne from those things which are pleasing vnto thee Giue me a true contempt of earthly things that I may neither seeke for honours nor hunt after dignities nor desire riches or pleasures but that I may place all my honour all my treasures all my delights in thee who art the fountaine of all good things Deliuer mee from all temptations and guiles of my inuisible enemies but chiefely from them that come vnder the vizard of good least seeking after that which is good I should be pulled away from the true good Grant O my Lord God that that faith which thou hast giuen me may euermore bee preserued and increased in mee Lighten my minde with a supernaturall light that it may know the diuine mysteries and that it may more perfectly vnderstand those things which I beleeue concerning thee and thy Sonne Grant me a firme hope whereby I may altogether forget my selfe and may place all my cares in the bosome of thy prouidence and that I may conside that I shall onely out of thy mercy obtaine eternall life and all things necessary to the attayning therof giue mee perfect charity whereby I may most ardently loue thee and my neighbours giue mee a true resignation of my self and agreeable to thy will Cheere vp my minde with the presence of thy goodnesse pacifie my soule and conscience with thy peace inkindle me with the zeale of thy glory and saluation of my brethren powre into me the affection of compassion whereby I may compassionate and condole the miseries of others and according to my weakenesse helpe them Perfect in me O my Creator my vnderstanding with prudence and discretion that in all things I may hold a meane giue mee a docible heart that I may not frowardly persist in my owne sence and opinion Stirre vp in mee a true feruour and heate that I may not slackly and coldly but most diligently serue thee and adorne me with the virtue of attentiō circumspection that I may take heed of the euils of my soule which euery where daily lie in waite for me and that I may doe nothing by my negligence which may bee lesse acceptable and pleasing vnto thee Perfect in me O Lord my will by the power of thy righteousnesse wherby I may willingly submit vnto thy will and may giue vnto euery one that which is his due Subiect me to thy selfe by the power of Religion and giue mee the vertue and guift of prater that in all things I may seeke thy praise giue thee that worship which is due to thy great name Giue mee a heart penitent for my sinnes pious towards my parents deuoute towards my betters subiect to my gouernours thankefull to my benefactors affable to my friends simple in deeds and true in words Such a heart I say as may imitate the heart of thy deare Sonne and may euer offer vp vnto thee an acceptable sacrifice Perfect O my good Father the irascible part of my soule with the vertue of fortitude so that in all aduersities I may carry my selfe as becommeth mee and pressed with the burden of afflictions I may neuer be exorbitant from that which is right in thy eyes Giue me a minde in magnanimity conspicuous in things of my duety and thy seruice through security ioyfull contemning the goods of this world for thy sake susteyning all acerbities and sorrowes albeit many and long enduring and perseuering constantly in that which I haue well begun For it is the voice of thy Sonne that not he who hath begun and left off from his enterprise but hee that continues to the end shal be saued Perfect in me O my God my concupiscible faculty with the beauty of temperance whereby I may both flee all filthy things and follow after honest and holy things and in the care for my body may onely haue respect to my necessity Cloathe mee O Lord with abstinence and sobriety that I may hold all due measure in eating and drinking with chastity and shame fastnes that I may keepe my body which is thy Temple immaculate and cleane in his duty before thee With meekenesse and clemency that by thy helpe I may restraine all indignation and anger Cast not this my petition O my God out of thy sight but giue me that most excellent grace of humility that I may bee made the true disciple of Christ thy Sonne and my Lord and may account my selfe as indeed I am the most vile of all others and may truely contemne all the spend our and glory of this world giue mee in my actions modesty in my tongue silence and prudence in the vse of all things moderation and victory and conquest ouer all kind of curiosities that there may be nothing in mee that may displease
a hearty sorrow for them and humbly begge pardon of him 4 Loue him with thy whole heart namely so as that thou haue a firme desire and purpose that thou wilt doe nothing that is contrary to him that thou wilt doe nothing that is contrary to him that thou wilt loue nothing but what in act or vertue tends to him and that thou wilt preferre him before thy selfe and all other things 5 At the last aske of God seauen gifts which some do conceiue the blessed Virgin did dayly begge of God 1. An effectuall helpe that thou maist in some measure performe the commandement of the loue of God 2. That thou maist constantly loue thy neighbour euery holy thing which he loueth 3. That whatsoeuer euill he hateth thou also maist hate the same 4. That thou maist be adorned with humility chastity contempt of the world and al other necessary graces 5. That he would make thy minde thy body a worthy tēple and habitation for himselfe 6. That at length after this mortality being don away thou maist for euer enioy his most blessed presence maist with the eies of thy flesh clearely see his most holy humanity and with the eies of thy minde behold and possesse his diuinity 7. That in this temple and in all other temples and places throughout the whole world he may receiue all due worthy reuerence acknowledgement honour and praise 2 Meditation 1. Behold Christ thy Sauiour in the midst of thine heart as thy Lord who redeemed thee with the price of his bloud and thy selfe as his seruant who by a new conceiued feruour wouldst returne vnto him desirous in all things to please him 2 Giue him immense thanks 1. That he wold be present at the Sacrament as a Master would gouern the habitatiō of thy hart compose with the gift of mortification the multitude of thy affections 2. That with such meekenes receiued the petitions of his runnagate seruant 3. That being King of kings whom the heauens cānot receiue yet vouchsafeth in admirable manner to dwell in the base cottage of his vnworthy seruant 3 Desire that at the presence of thy Lord the house of thy heart may be quiet and in peace And resolue with thy selfe that thou wilt mortifie thy iudgement will affections and fences and cast away whatsoeuer shall displease him 4 Loue him with all thy soule which thou shalt doe if thou doest submit thy life vnto him if onely thou wouldest haue life and wouldest keepe it that it might obey him if thou dost direct all thy cogitations desires words and workes to his good pleasure 5 Thou shalt aske of him those seauen things in the first Meditation 3 Meditation 1 Behold Christ thy Sauiour in the midst of thy heart as thy Master which teacheth thee the way of saluation and giues grace to performe what he teacheth and thy selfe as his disciple who for thy great negligence hast learned little or nothing of him 2 Giue him infinit thankes 1 Because he would be present at the Sacrament that as a most wise Doctor he might teach thee the way of perfection and instruct thee in things to be done and omitted 2 Because with so great mercie hee hath heard the petitions of his Disciple crauing heauenly knowledge 3 Because the Master of Angels and Men hath deigned to remaine in the lowest ranke of thy polluted heart to teach thee 3 Blush before him because thou art so estranged from his Doctrine and art so filly a scholler in the imitation of him Resolue also with thy selfe that thou wilt forsake all created things both in thy vnderstanding and affection and wilt wholy cut off all inordinate loue of the creatures from thee 4 Loue him with thy whole minde Which thou shalt doe if thou resolue to clense thy spirit from euery thing that may displease him if thou purpose to adorne it with vertues if thou doe continually adhere vnto him in thy memory vnderstanding and will if thou dost labour for ttanquillity of the minde that Christ himselfe may dwell in thy heart 5 Aske of God those seauen things before remembred 4 Meditation 1. Behold Christ thy Sauiour in thy heart as thy most faithfull friend who hath aduanced thee his owne workemanship and his owne vassall to his familiarity and friendship and thy selfe as a friend at the table or rather an hireling who when thou receiuest comfort then louest him but being beaten for thy amendement waxest cold in loue 2 Giue him imnense thankes 1. Because hee would bee present at the Sacrament that hee might visit thee being made his friend by grace and that hee might talke with thee words sweeter then hony 2. Because with so louing eares hee heard the petitions of his friend begging perseuerance in friendship 3. Because as a most rich friend hath determined to dwell by grace in the conclaue of his most poore friends heart 3 Conceiue shame and griefe of thy owne nakednesse who art spoiled of vertues and couered with sordid rags of vices kindle the desires of vertue especially such as thou most needest aske them instantly and exercise some of them with internall acts as time and place will suffer 4 Loue the Lord thy God with all thy strength And that thou shalt doe if thou doest offer vnto God the powers of thy soule and also the sences and instruments of thy bodie in the vnion of his powers and sences and determinest to vse them euer to his seruice 5 Begge of God the seauen graces aforesaid 5 Meditation 1. Behold Christ thy Sauiour in thy heart as thy elder brother and the first borne of many brethren who hath reconciled the enemies of his eternall Father vnto him and made them his brethren and thy selfe as a little brother worthily the least or rather vnworthy of such a name because thou art both in life and manners most vnlike vnto him 2 Giue thankes 1. Because he would please to be present at the Sacrament that he might not call thee an enemie but might acknowledge thee for a brother might deuide with thee his fathers inheritance 2. Because hee would heare with so great loue the petitions of his brother so vnlike him in manners and by the coldnesse of conuersation affecting him with tediousnesse 3. Because the first borne Sonne of our heauenly Father reigning now in heauen did not abhorre the base and obscure dwelling of his brother remayning in exile but was pleased to dwell in it 3 Obserue thy selfe to bee distanced from so louing a brother and complaine of thy misery wish ardently by praier his intimous familiarity and propose to thy selfe that all things necessary to obtaine this guift are to be performed of thee 4 Loue him with all thy power which thou shalt doe if thou doest effectually propose and faithfully performe it that with all thy indeauour thou wilt be aduersant to all euill and performe all that is good 5 Thou must aske those seauen things before named 6 Meditation 1.
Preachers which the LORD spake to the Prophet Thou shalt goe to all that I will send thee Ier. 1. and thou shalt speake all things which I commaund thee and beholde I will put my wordes in thy month But if God haue sent him whom thou hearest to teach thee if hee proprose the things which GOD commaundes thou must not thinke that thou hearest a man speaking onely but euen God himselfe Thou must not regarde whether the Preacher bee learned or eloquent or to thy toothe for if hee bring the word of GOD vnto thee thou oughtest to heare him with like reuerence as if hee were endued with great talents and guifts For as it falls out in the affaires of men Chrys when the King sends his Letters happily by some base poste or man of no reckoning and such as cannot reckon vp any petigree of greatnesse but is a very obscure fellow Yet those to whom these letters are directed looke not at the person of the Kings messenger but with great reuerence and silence receiue them So the hearer must not haue any respect to the meanes of his condition or condition of his guifts whom GOD will imploy in his seruice to bring him the tidings of saluation but with all reuerence and attention must receiue the message brough as if it were deliuered him by the king of Heauen himselfe But because wee faile herein it causeth the word to haue such small increase in our hearts For wee heare it without any reuerence not as the word of God but as a tale told vs by a man and so it goeth in at the one care and out at the other Nor yet must wee regard if the Preacher doe often propose vnto vs common doctrines and knowne to all men for thou must not heare the doctrine of the spirit to learne new things but that thou maist bee stirred to practise the olde things thou hast already learned and that thou maist bee ashamed hereat that thou hast not performed the good things thou knowest For if the worde of GOD had not come vnto thee thou had'st had no sinne but now thou hast no excuse for thy sinne Therefore heare the Worde of GOD not with loathsomnesse and tediousnesse but attentiuely and desirously not out of curiosity but out of a desire to learne and practise the good things thou hearest Heare not to forget presently but to meditate seriously In the Law those beastes onely which chewed the Cuade were cleane Leuit. in the Gospell those Soules onely which meditate the Word hearde and by their liues and it were doe turne it into their owne substance doe become cleane in the sight of God The hearer of the word saith a Father must be like to those beasts which because they chew the cudde are called cleane that it may not be irksome vnto him to thinke on the things which he receiued into the womb of his heart and when he heares let him be like to one that eates but when he calls things hard to remembrance let him be like one that chewes the cudde If so thou hearest the word thou art happy Blessed are they that heare the word of God and keepe it Heare humbly not as a censor to iudge but as a scholler to learne Heare attentiuely that thou maist keep in memory what thou hearest heare faithfully that as good ground thou maist bring foorth fruit through the seed that hath been sowne in thee and so from abundance of doctrine thou shalt gather a most rich store-house of al vertues and graces Prepare thy selfe to heare with a short prayer vnto God that he would giue vnto the Preacher the grace of speech and edifying vnto thee and all the hearers all helpes and meanes of profiting 4. The things which are to bee done euery month Concerning this point I will onely obserue one thing wherein it is fit that euery one doe monthly exercise himselfe beeing most profitable for the increasing of our graces and for live promoting of a happy life and that is that he chuse vnto himselfe one day euery month in which hee sequestrate himselfe from externall negotiations and bestow it on himselfe in diligent and wise examination of his life end manners This day thou must pray more deuoutly and giue move time to reading of Scripturs But chiefly herein thou must bee imployed to become a censor of thy selfe and a seuere iudge of thy owne actions Consider therefore the things that are aboue thee whether thou hast feruently serued God and longed for heauenly things Consider the things beneath thee if thou hast tamed thy body and restrained thy sences and affections consider the things about thee if thou hast cut off superfluous things moderatly takē necessary things and walked holily before thy brethren Consider the things within thy selfe if thou hast had purer thoughts if thou hast increased any grace or vertue and if thou hast liued with more tranquility Thinke with thy selfe that it hath beene said vnto thee that thou art a Sunne and of the Sunne it is thus written that it riseth and setteth Eccles 1. and returneth to the place where it riseth Therefore as a mysticall and spirituall Sunne doe thou neuer exceede thy calling no more then the Sun doth his Zodiacke but running all thy course within that compasse labour to enlighten all men with the example of thy life Sometimes lift vp thy selfe by praier aboue all corruptible things sometimes by holy actions draw neere vnto thy neighbours in helping them and after thou hast thus laboured for some time returne vnto thy place namely to the repose of viewing and amending thy defects and say vnto thy soule returne O my soule vnto thy rest because the Lord hath blessed thee And what blessing can bee greater then to helpe vs to liue holily to mooue vs to returne into our selues to finde strength in holy life and rest and tranquillity of Conscience But for such whose places of seruice will not fitly allow so large a time as one day in a month for this exercise let them if fitly they can steale some few houres from their necessary imployments to bee bestowed in this exercise of their amendement and gayning of a spirituall rest If they cannot gaine so much time yet let them not bee grieued at it for they may liue with such care of conscience euen in the midst of imployments that they shall not stand need of this exercise 5 The thing which are euery yeare to be done 1 IT will helpe much to aduance piety if euery yeare wee set apart some certaine daies for the renewing of the actions of a spirituall and holy life The Philosophers haue determined that a naturall motion is very flow at the beginning but swift at the end but a violent motion is swift at the beginning and very slow at the end As for the purpose if a great and weighty thing should naturally descend downewards it would slowly begin to fall downe wards but the nerer it
anothers burthen Our defects are great burdens by which we sometimes become intollerable to others Therfore the defects churlish manners of our brethren must be born withall that so we may fulfill the Law of charity Measure others by thy selfe I know thou seeft in thy owne conuersation many defects which thou wouldest haue other men to beare So must thou doe with others except thou wilt with diuerse weights and diuerse measures measures other mens and thy owne which is abhominable Therefore beare that thou maist bee born with all dissemble others light defects that thy great ones may be dissembled be thou silent that thy miscries may be silenced 6 Helpe one another Bee profitable to all and by thy industry helpe them for the loue of God Helpe by thy Prayers imploring Gods mercy for them Helpe with holy desires coueting the fruite of their labours with the Lord be they corporall or spirituall helpe with thy speech when thy wisdome findeth opportunity exhorting to all things fitting and honest helpe by thy example of life and helpe by all the meanes which GOD hath giuen thee For to this end hast thou receiued them to bee Gods Steward 7 Liue circumspectly Loue all but be familiar only with the godly For he that toucheth pitch shal be defiled with it Syr. 13. and he that is familiar with the proud will be like vnto him Nor be too familiar with any for out of doubt it spends and consumes the time distracts the heart and makes two men offend at once 3 Our duty towards our selues where consider 1. The care of modesty In all thy actions be mindefull of modesty and so behaue thy selfe that thou no lesse respect thy selfe then others beholding thee Modesty is not onely a vertue but the ornament of all vertues It it that which with men gaines estimation because by the aspect of the face and those things which they see outwardly they are wont to measure our inward parts And as it is a Iudge of inward serenity and fairenesse so is it wont to keepe the same amongst all occasions of trouble Therefore thou shalt shew thy selfe modest as well in the cleerenesse of thy countenance as gracefulnesse of thy gate and in the moderation of all outward actions so that these outward things may shew the inward tranquillity to edifie all and may shew some image as it were of Christ whose modesty was so admirable that Paul besought the Corinthians by the meekenesse gentlenesse of Christ 2. Cor. 10. 2 The contempt of ones selfe Learne to discusse thy selfe to Iudge blame and contemne thy self It is a knowledge more profitable to know to dispise ones selfe then to know the amplitude of heauen and earth This Science of the knowledge of our selues doth euer cast in wholesome and profitable counsailes tending to the humble despising of our selues Therefore turne thy eies from those things which thou thinkest are good and excellent in thy selfe for they are not thine but Gods who gaue them gratis without thy desert and behold in thy selfe the things that are abiect and despicable for these are thy owne proceeding from thy corrupt nature and for these argue and despise thy selfe Let thy words sauour of the contempt of thy selfe and desire to heare the same from others concerning thee and let not the baulme of flattery breake thy heade Flee applauses flee the world and hearken to such willingly who sincerely speake truth and doe reprehend in thee what is worthy of reproofe If thou shalt thus contemne thy selfe and loue thy contemners God shall loue thee as the apple of his eye and shall adorne thee with great blessings of the spirit for this holy hatred wherewith one hates himselfe God doth abundantly recompence with his loue 3 A generall abnegation of our selues This is Christs rule If any will bee my Disciple Math. 16.24 let him deny himselfe take vp the Crosse and follow mee This word himselfe doth not designe one part of the man but the whole man to bee denied Therefore if any will insist in Christs steps he must take vp this generall denying of himselfe mortifie thy sences inward and outward commaund thy appetites restraine thy iudgement and will Chiefely bridle the two tongues of body and soule the tongue of the body that it speake not hurtfull and vnprofitable things The tongue of the soule that is thy thought that it doe not harbour and vtter vaine impure vnfruitful things if thou shalt tame these two beasts the tongue of thy selfe and thy cogitation thou shalt wonderfully dispose thy selfe to the familiarity of God For God vouchsafeth to speake to them whom he sees absteine from vaine words and as much as they can doe recall their thoughts to one that is to God himselfe 4 To beate downe the body This rebell flesh is euer in armes against the spirit Therefore that it may not ouercome let the spirit take armes against the flesh by watching fasting prayer and such holy helpes labour to bring it in subiection Beasts are not perswaded with reasons or arguments to obey men The flesh is a beast which thou shalt neuer tame by consideration alone without some castigation or subtraction of food as men vse to doe that tame beasts 5 Tranquillity of heart Thinke thou hast done nothing vntill thou hast obtained this Let not thy owne defects disquiet thee but presently assoone as thou fallest into any sinne out of the loue of God detest it returne to peace and commit thy selfe and all thine to Christ Let not aduersities trouble thee think they will not tarry nor that they came without the good wil and prouidence of God The tranquillity of the heart depends vpon the purity of it For small sinnes teare the heart but for inordinate affectiōs excruciate tormēt it Prophane businesse doe gripe the heart and such as belong not to our calling infect it If therefore thou wilt haue a quiet heart shunne euen the least sinnes those thou shunnest not presently repent thee of them moderate thy affections flee prophane businesse and withdraw thy selfe from all that belongs not to thy calling 6 Is discretion In these things hitherto treated of and in all others there is great neede of discretion whereby thou shouldest consider the times places the persons thy selfe and such with whom thou dealest thy state and manner of conuersation and according as reason circumstances and the qualities of things persons shall dictate direct thee so thou shouldest carry thy self in things that do occur offer thēselues Many things there are which do displease God trouble thy neighbour hurt thy self because not seasoned with the salt of discretion the same things if they were discreetely don would be of great acceptance both with God and man but the discretion which thou hast not let it be supplied with prayer recourse vnto God with the counsailes of prudent and wise men For hee that in doubtfull thing resorts to GOD and the counsailes