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
thy meditation hath succeeded well or ill if well giue thanks to the goodnes of God humble thy selfe acknowledge it is none of thine but proceeding from God if ill aske pardon of God secondly enquire the causes whence that proceeded and consider duely how and with what diligence thou hast perfourmed thy part wherein thou hast failed and haue a firme purpose of amending it thirdly keepe in thy mind some fruite that thou madest of thy meditation that thou maist turne it to thy benefite fourthly briefly and wisely dispose of the businesses of the whole day and conceiue the good purposes that God inspires into thee fiftly if anie profitable poynt in meditation be vnderstoode note it in some paper that after thou mayest vse it to thine owne benefite or to thy neighbours sixtly sometimes before dinner or supper call to minde the morning meditation chiefely that point thou committedst to memorie and considering thereon renew thy deuotion seauenthly the good purposes thou conceiuest in the morning bring into execution and to that end be diligent to take all occasions eightly bee diligent all the day long to auoyde all vn-necessarie distractions as much as may be that at no time thou doe forget God but may in euerie place with heart and mouth say I haue set the LORD euermore before my face ninthly that we may profite in this heauenly Exercise of Meditation wee must make this examination beeing of so great moment twice a weeke examining how this meditation succeeded what profite was had by it what impediment was found in it And to this purpose must a certaine time bee limited to performe it in as Wednesday and Saturday in the morning and euening and so duely obserued But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular and therefore wee must knowe there are two other kindes of examination of the conscience the first generall when wee search out all our defects in thought word deed or omission committed that wee may the better amend our liues being knowne to vs which being fitly done in the euening is thus performed first in the giuing thankes for the benefites receiued secondly begging of God the Lampe of heauenly light and knowledge how to amend our deformities thirdly exacting an account of the soule for the sinnes that day committed fourthly humbly desiring pardon of God for them fiftly seriously purposing by the grace of God an amendment of life and so concluding with the Lords prayer The second sort of examining the cōscience is more particular touching some one defect or deformitie which we desire to reforme which being fit for a morning sacrifice may be thus done first after hee is vp to conceiue a firme purpose of most diligent taking heede lest that day hee fall into that sinne◠secondly after dinner withdrawing himselfe a little from other things let him doe these three seruices to himselfe first take an account of his soule and search well euery houre how often he hath fallen into that sinne secondly keepe the account in some note thirdly propose to himselfe a more diligent watch ouer that sinne Thirdly after supper let him do the same conferring day with day and weeke with weeke that hee may see how hee profites and incessantly desire Gods assistance to mortifie and ouercome that Infirmity This re-collection of a mans selfe and often entring into the priuy chamber of his soule setting himselfe by the benefite of imagination euer in the presence of God hauing one eye to the houre or day past and another to that to come will in short time bring a Christian to the greatest measure of perfection that in this world hee can arriue at and briefly consists in these three first to giue thankes to God who gaue him life secondly to begge pardon for the sinnes that houre or day committed and the mis-spending of it thirdly to propose to himselfe and to that end to begge grace of God to spend that houre or day more fruitfully Happy and thrice happy is that man who applies himselfe to this holy exercise for thus shall hee be preserued in a continuall deuotion and grow to a most soueraigne familiarity with God which is the perfection of man in this world The Third Daies Iourney of the Soule to Heauen is Prayer THIS holy duety and the former of meditation are so linked and matched together that hardly can the one without the other bee handled and explaned both of them being of great necessity to the perfection of a happy life and both of great difficulty in the practise of life and therefore no wonder if all diligence and industry of man be required therein If therfore we desire to be put into the right way of so necessarie and hard a worke as is prayer wee must addict our selues vnto these three maisters first the Spirit of GOD for if all good gifts come from God much more this most excellent art and grace of prayer which excelleth all other things is the speciall gift of GOD and therefore with most humble and instant prayers to be begged of GOD as the Apostle did of Christ Luk. 11. Lord teach vs to pray secondly the practise of prayer for by continuall vse thereof it is learned euen as all other Arts are As custome of riding maketh a man at length a good horseman so daily praying bringeth a man to great perfection in petitioning of GOD thirdly the paternes and examples of holy men deuoted to that heauenly exercise For as one saith well No Art is learned without a Maister Hence is it that both the Baptist our Sauiour proposed a Methode Forme of praying vnto their Disciples Luk. 11. Now that we may proceede by a right line in handling this point I will shew what Prayer is what are the kindes of prayer what is required before in and after prayer 1 That wee may know what Prayer is it behoueth vs to vnderstand that there are diuerse significations thereof of which the second seemeth to make most for our purpose for Prayer is often taken for Petition and so it is defined to bee a Petition of things fit to be asked of GOD Damasc lib. 3. de fide c. 24. sometimes it is taken for the conference of the soule with GOD whether asking anie thing of God or giuing him thankes or conferring with him about anie other thing in which signification it seemeth a Father tooke it Chrys Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God But sometimes it signifies generally all the inward actes of the vnderstanding will and other powers of the soule when they are lift vp vnto God and things aboue in which sense it seemes that the said Damascen tooke it when hee cals prayer the ascension of the minde vnto God And if prayer be taken in this sence then meditation contemplation the praise of God thankes-giuing petition obsecration offring vp our selues
appeare beautifull and gracefull in his sight Which is to bee performed by these exercises following 1 Exercise is concerning sorrow for our sinnes which helpes much to relieue the discomfiture of the soule and of the manifold euill that comes by sinne He that hath offended so great a Lord as is our God by such grieuous treacheries as wee haue done would now againe come into his seruice it is meet that first he labour to get his offence pardoned that to doe this hee vse those meanes whereby he may more easily be restored to grace and that we may not as desperate persons or conceited ideots thinke that no remedy is to bee found for so great a malady as that of our malice the diuine goodnesse euer desirous of our good hath prouided for vs an easie remedy namely that we shold be sorry for our heinous proditions and offences which we haue committed against his goodnesse and no sooner shall we intimously from the heart conceiue this sorrow but by by all our wiekednesse shall be blotted out of his memory So great is the malice and poison of sinne that to the extinguishing and putting out of the same not all the sorrow and tears of all men in the world is sufficient of it selfe how much lesse the sorrow and teares of one man alone but yet so great is the clemeney and mercy of our Lord and of such value is the vnualuable price of the pretious blood of the sonne of God that he is pleased so that we repent our sinnes with a sincere heart and with a liuely faith apply that pretious merits of that spotlesse Lambe of God to our wounded soules to supply in mercy what is defectiue in our weakenesse and to accept that all sufficient sacrifice of his blessed Sonne vpon the Crosse for a complete and full ransome and satisfaction for all And surely it is but iust and right that wee grieue for our sinnes committed for there is no man lyuing who is not naturally greeued and doth not repene that hee hath done any act whereby either harme may ensue vnto him or he may be depriued of any good thing that hee affected Now sinne is the cause that wee loose that infinite good euren GOD himselfe it is the cause that grace is taken from vs wherein consists all our riches it is the cause that wee become Sathans seruants and GODS sworne enemies it is the cause that hee that dieth in it shall for euer bee depriued of the inheritance of heauen and buried in infernall dennes and iustly ought hee to suffer so great euill who commits Treason against the most supreme GOD who was content to die that hee might giue vnto vs life To recount the euills wherewith sinne affects vs were to number the drops of heauen in a storme of raine Therefore our sorrow for sins ought to be longer thē any words can reach seeing our GOD offended is so good and so worthy of our seruice and neuer to bee offended whose anger and offence ought most to vrge vs and whose will and goodnesse aboue all things to mooue vs to blot out our sinnes with the sobs of our hearts and teares of our soules that being put out of his sight that deuine goodnesse may be pleased with our lame obedience But the maner of acquiring this sorrow if the heart bee found to bee harde is that wee represent to the Soule the euill that proceeds from sinne and compell our will to desire that it were not committed and that God had not been offended by it And this act of the will we must labour often to produce sometimes generally for all sinne sometimes discoursing from one sinne to another and with the greatest endeauour we can albeit sometimes we may seeme to haue no sensible griefe for such is not in our power nor is absolutely necessary at all times God in whose hands it is will giue it vs if we often assume that which we can obtaine and in this sorrow he that will rightly begin to serue God must continue a month or more 2 Exercise Must be in the hatred of a mans selfe a thing before all other requisite in expelling the euill customes of the soule For as from the loue of our Sauior spring innumerable euils from which ill customes and habits doe arise to when the loue of our Sauior ceaseth and the hatred of our Sauior entreth to which the Gospell in many places exhorts euery sinne and euill custome is banished But because such kind of hatred seems at the first sight to defer vs from this exercise for the inbred loue which euery one hath towards themselues aboue all things in the world vnto which also euery man is bounde we will first shew the manner how euery one ought to hate himselfe Secondly wherefore euery one ought to hate himselfe and thirdly how this hatred can stand with true charity which begins at the loue of ones selfe I Presupposing the rule and Canon of the sixt instruction the manner wherewith euery one ought to hate himselfe must bee this that he neither will desire nor assume to himselfe any thing that may delight him besides that which without the offence of God he cannot omit but if he must desire it and take it to him then it must be so done that as much as in him is he be sorry for it conconsidering how vnworthy hee is of all delectation and pleasure in respect of his sinnes and thereupon is sorry that he is compelled to admit it yet in as much as it is the pleasure of God he willingly and ioyfully admits it As for the purpose eating drinking the like which bring some delectation with them thou must neuer assume will or desire them for thy owne comforts and delights or to satisfie thy owne appetite nay thou must with a firme will determine with thy selfe that thou wouldest not admit it if the will of God were not such as would haue thee to doe it To hold this firme resolution it is needfull that thou call to minde the sixt instruction And herein shalt thou know that thou hall gained such a will when thou takest onelie so much of these and in that manner as thou thinkest God would haue thee to take and desire God would that thou shouldest take of meate and drinke what is necessarie both in quantitie and qualitie In quantitie so much as is truely and not fainedlie necessarie vnto thee whereby thou maist bee disposed and made strong to the seruice of GOD in qualitie that with all thy power thou reiect all sweete taste therein except when it is necessarie for the remedie of thy infirmities In these and the like it will be euer expedient that wee take something lesse yea whilst yet it may seeme necessarie vnto vs to take so much For often the too much loue of our selues will impose vpon vs but seldome the hatred of our selues Besides it is necessarie together with this hatred of thy selfe that thou doest
wee repent for our sinnes when wee desire and purpose to shun them when in the discussion of the conscience wee shall vnderstand that they are euill and displeasing vnto God For the euils which either out of ignorance or infirmity or yet or mallice wee haue committed this discussion and this examination doth detect sets them before the eies of the minde that they may bee lamented and blotted out Therefore the things which we haue committed with more precipitancy then prudence and feare to be euil we must diligently discusse and by a wise retractation inquire whether they be iust or vniust profitable or vnprofitable Hence wee may collect that who doe not often examine themselues can seldome or neuer haue a right and sanctified life For euen as a line is not thought to bee exorbitant and swaruing from straightnesse when it is look't on without the helpe of the rule but assoone as the rule is laide to it the obliquity and crookednesse of the line is discouered so the defects of our liues do passe by and out of our knowledge whilest that the Rule of Examination doth not ponder all our workes For this discussion of the Conscience is the rule which directs our actions and shewes what is crooked and what is streight what is acceptable and what is odious to God in them If therefore the rule be necessarie to Artificers to the doing of their workes according to arte surely then is the examination of our thoughts and workes necessary to vs to the end that wee may liue well and frame our liues according to the rule of vertue When wee doe purpose to clense a house wee first gather and sweepe all the filth in one place that wee may afterwards cast it our So is the house of our conscience to bee clensed examination gathers our sinnes together and repentance after that casts them out But if by this exercise we doe not see our sins and defects and gather them into some corner of our memory euen to our confusion and teares for them how shall we euer cast them out One doth very aptly compare the examination of the conscience to the moouing of the humours in the body by physicke for as the art of physicke doth first by the benefit of some medecine mooue and collect the humours and afterwards by some potion driues them out so the art of holy liuing doth first by examination mooue our sinnes and as it were pull them out of their residence and after by true repentance castes them out This to bee the true fruite of examinatiō the Prophet shewes Let vs search and trie our waies Lam 3. turne againe to the Lord. For what other thing is it to search our waies but to discusse our manners affections words workes and thoughts What is this inquisition but to trie by examination whether these same things bee good or euill acceptable or odious vnto God And what will hence follow Surely that wee may returne vnto the Lord and by true repentance put away his indignation and obtaine his mercy and fauour Therfore the discussion of Conscience is auailcable hereunto that wee may detest and lament our sinnes Thus holy Dauid stirred vp himselfe to the destruction of his sinnes Psal 6. I am wearie of my groning euery night wash I my bed and water my couch with my teares Hee had said before Turne mee O LORD and deliuer my soule O saue mee for thy mercies sake In which words hee praies that the Lord would pardon his former sinnes But that I may obtaine pardon saith hee I will weary my selfe with mounrning I will in the place of my rest call to minde my sinnes and will sill my bowels with sorrow and griefe For this is the way O Lord to bend and incline thy mercy and allure thee to spare and forgiue my sinnes But now let vs briefly lay downe the necessities of this discussion 1 It detects our sinnes and giues light and wisdome to know them For whilst wee accustome our selues to looke into our selues and to separate the euill frō the good we are instructed of the Lord who is faithfull how to doe that is good shun that is euill When Gedeon was threshing wheate by the wine-presse to hide it frō the Midianits Iud. 6. the Angell of the Lord appeared vnto him who taught him the will of God and made him captaine to ouercome the Midianits And what is this to thresh wheat and hide it from the Midianits but to examine thy life by a wise consideration to auoid the snares of the diuell Doth not GOD looking vpon this thy labour send his messenger to make thee captaine against thy enemies whilst thou feelest a light sent frō heauen to make thee know thy sins and stirre thee vp by teares and repentance to cast them out What is it to thresh wheate saith a holy father but by streightnesse of iudgement to separate the graines of vertues Greg. 3. Mor. from the chaffe of vices Therefore those that by iudgement and examination separato their good deeds either from wicked workes or affections doe prepare themselues to receiue the beames of diuine light At the last day when God shal iudge the world he wil first examine the consciences 1. Cor. 4. and by the examination manifest them that after hee may giue vnto the Godly most ample rewards and to the wicked most bitter torments because euen nature doth teach that no man is to bee iudged good or euill till his cause bee knowne of the Iudge God will set before man his sinnes Psal 49. hee will write them in his sight with the pencill of his wisdome that hee may know himselfe guilty and GOD iustly punishing him and the same order if wee will doe aright must wee obserue namely first by a prudent examination ponder all our thoughts and workes before either wee arraigne our selues as guilty or acquite our selues as innocents For neuer whilst wee here liue will there bee awanting in our hearts sufficient matter to humble vs and to prouoke vs to a holy repentance except our liues lie hid vnder the vaile of selfe loue 2 Another reason of the necessity hereof is for that no man can without it sufficiently conceiue a detestation of his sinnes For who euer was mooued to detest the misery hee knowes not Who euer grieues for the stripes hee feeles not Or the infamy hee knowes not such is he who is vtterly ignorant of his defects and miseries who doubtlesse will neuer grieue for them nor by any censure of amendement will cast them out And how shall hee not be ignorant of his defects who neuer lookes into himselfe Who doth not examine and discusse himselfe And who neuer obserues what hee caries either in his hands or in his heart Therefore discussion of the consciēce is the beginning of all soueraigne sorrow and repentance whereby when wee behold our owne cases and estates wee are stirred vp to sorrow and detestation for
God would not spare him that offendeth Greg. 9. Mor. And what is it that this holy man who did such admirable workes feared in them was it not least fraud and deceit should mixe themselues in his actions and earthly concupiscence should like a theefe secretly lurke to steale away the goodnesse of them Exod. 30. Therefore as the sacred perfumes composed of many sorts of spices were to bee beaten to pouder and set before the Arke of testimony so must our good workes not be few but many not proceeding from one but mixt with all vertues and by the pestle of the heart through inward discussion of the Conscience broken and bruised all to peeces and powder that they may giue a gratefull sauour in the nostrels of GOD. For as these spices if they bee not powned cast fourth no fragrant smell so if our good workes passe not vnder the hand of discussion but be presented in grosse vnto God they loose the sweet smell which they should haue Now if our good workes must come vnder this examination much more must our euill and wicked actions bee subiect to it For seeing thereby not onely our sinnes and defects but also the quality and greatnesse of the euill committed it cannot but mooue it to sorrow and repentance which being true and vnfeined bends the mercy of GOD towards vs and obteines remission in Iesus Christ Is 38. What doth the good King that hee might get GOD to bee propitious vnto him I will walke weakely all my yeres in the bitternesse of my soule where the common translation goeth thus I will recall all my yeares in the bitternesse of my soule All the yeares saith hee of my life I will remember my sinnes committed against thee and I will season this remembrance with grieuous sorrow and repentance and because I haue offended thy diuine Maiestie I will euen consume my selfe with griefe and affliction I will surely say O Lord if thus I liue if thus I must spend and wast my daies if in such so filthy and odious things so vnworthy of man I shall loose the life of my soule why should I liue And whilst I thus say and with griefe consume my selfe feeling thy reprehension in my heart I am by thy mercy brought to life againe I now see that in the false feigned and hurtfull peace which I had with my sinnes there was hidden most bitter bitternesse But whilst I see this and grieue for it thou O Lord who wouldest not the death of a sinner but that hee might bee turned and liue hast taken away and deliuered my soule from that miserable condition of sinne that it should not perish and hast cast behind thy backe all my sinnes These fruits did Ezechias gather from the recogitation of his sins And the same shall wee also doe as often as with sorrow and griefe wee discusse and recogitate our sinnes Ber. Learne therefore saith that deuout father to commaund thy selfe to order thy life to compote thy manners to iudge thy selfe to accuse thy self with thy selfe and often to condemne thy selfe and suffer not thy selfe to escape vnpunished Let thy conscience iudging and condemning thee sit quiet let Iustice stand as guilty no man loues thee better no man will iudge more faithfully In the morning take an account of thy selfe for the night past and giue a Law vnto thy selfe for the day come At night take an account of the past and lay a commandement on thy selfe for the night to come so shalt thou be kept from all wicked and daungerous transcursions and wandrings out of the way Seeing then all that wee doe must be thus discussed many of them being by the mercy of God good and not a few by our owne frailty euill it follower that all both good and bad must appeare before the conscience that what is good in them may by the mercy of God be accepted and what is euill out of our frailty may through his mercy and our due repentance be put out and pardoned Now hauing thus seene the matter of our discussion it followeth that we speake how it is to be done We say that Kingdome is happy where the Iudges loue no guifts nor seeke for rewards but iudge iustly but more truely is that soule happy in which reason illuminated by God examines all the actions and dissembles nothing nor leaues any thing that is vniust without iust punishment If then this examen of the conscience bee a certaine kinde of spirituall iudgement the forme of iudgement most be obserued in it that it be rightly and profitably performed of vs. Now in that iudgement wherin a man is not onely accused of some crime but also of ingratitude towards him whom by his offence he hath hurt 1. There must bee a commemoration of the benefit 2. An inquisition and probation of the crime 3. Lastly a sentence of the Iudge condemning the guilty and with due punishment censuring him Of this kinde it seemeth the examen of Conscience isâ—â— in which wee must not onely accuse our selues of some faultes and defects but of ingratitude towards GOD which being prooued against vs wee cannot but pronounce sentence against our selues and punish our selues by repentance for it For as black doth appeare better if placed neere vnto that which is white so our sins being set neere to the benefits of God will more euidently shew themselues To this discussion the Prophet exhorts what haue I don Mich. 6. O my people and wherein haue I grieued thee That so remembring his benefits hee might draw them to the knowledge of their sinnes and ingratitude and so bring them to a desire of their conuersion The next thing is to take a time accommodate and fit for this examen which may be some short time before we prepare our selues for sleepe There is one time of searching out the things that are aboue vs and another time of discussing the things that are with in vs. For their is a time for euery thing vnder the Sunne Therefore there is a time of contemplating the wonderfull workes of God and there is a time of considering our owne infirmities This is a time of weeping but that is a time of laughing For sorrow may bee for a night but ioy commeth in the morning Psal 29. Why should there not be a time of laughing in the morning of diuine contemplation in the contemplation of eternall light And why should there not be a time of weeping in the euening of horrible sights in considering the darkenesse of mans conscience Therefore in this time of weeping and considering our owne darkenesse fiue things are to bee done which concurre to the forme and manner of this examen 1. Is a commemoration of the benefits of GOD and an humble and feruent thanksgiuing 2. A desire of grace that wee may bee able to search out and know our sinnes and defects 3. An inquisition and discussion of the conscience whereby we may acknowledge the sinnes
and defend that doctrine and piety which by their places they are bound to promote and defend As it is truly saide quod latet ignotum est ignoti nulla cupido what is hidde is vnknowne and vnknown vnloued and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sight the affection is mooued Which we find iustly to fall out in such as haue tasted of the waters of the diuine fountaine that albeit they extinguish the desire of all other things yet do they so worke that quo plas sunt potae plus sitiantur aquae the more you drinke them the more you desire them And this your Highnesse wisdome industry in holy things which all men admire in one of your yeeres honors the noblenesse of your birth largenes of your glory fortunes makes more conspicuous re-markeable to all men For as the light of a torch by how much it is placed in a higher candle-sticke by so much doth it giue light to more in the roome so vertue and goodnesse albeit the splendor thereof doe euery where spread it selfe yet doth it more largely send foorth his beames when grafted in a high emineÌ„t person And it is by the good hand of our God vpon vs so ordered in your Princely person aboue the most of your ranke in the world that as gold and siluer are apter mettalls to ingraue pretious stones in then iron or lead so is true nobility but more truly the noblenesse of your nature a better subiect to imprint any vertue in then those of a baser lower coÌ„dition For as waxe is apt to receiue al formes so true nobility and most the truenesse of your noble nature is a disposition fitted by the haÌ„d of God to receiue the impression of any vertue Therefore God hauing done so great things for you aboue others you must not content your selfe to haue abandoned one vice or entertained one vertue but you must empty your heart affections of all the masse of corruptions and fill the cabinet of your soule with the rich treasures and lewels of all manner of vertues For as one vn-tuned instrument destroies the whole harmony of musick so the defect of any one vertue mars the sweet harmony of the soule And as a bird is staid froÌ„ flying away with a little string yea a strong man in swimming is held back by a little twig and often drownd by a little grasse growing in the bottom of the riuer so euen the least sin hinders our passage into heauen as it did Moses from going into Canaan But especially if sinne grow into custome for they seldom euer rise that haue the mil-ston of ill customes pressing them downe Therefore those that would safely arriue at the heauenly Canaan must banish the two pests of ill customes and il companions from them For wheÌ„ a man once begins to like of pleasure and to dally with sinne straight way as many vanities flocke to him as Salomon had concubines Then he runs ouer reason treads on conscience goes by the word posts to destruction as if he ran for a kingdom much like a Larke that retires and falls faster then shee mounted The Crocodiles egge they say is at first no bigger then a Goose egge but her issue growes by little and little till it become eighteen foot long so sinne at first seems but a small matter but once enter and admit him hee will fill the house of the soule and prooue a monster And as it growes so doth the punishment too an arrow is swift the Sunne is swift but sin is swiftest of all for in a moment it is arraigned on earth iudged in heauen and condemned to hell O that I might once see great ones turne sinne but euen their great sinnes a begging for want of seruice as good seruants often goe a begging for want of maintenance But I am much afraid that as God looking downe from heauen to see if any would doe good and seeke after God said non est vnus there is not one So this kind of seruing God to shake off om sinnes and acquaint our selues with God may goe from Court to country from City to village from preacher to hearer and find none that will subscribe to it Yet is this required at all our hands vnder paine of eternall damnation For as Rebecca had not only eare-rings of gold but bracelets too so our armes must bee adorned as well as our cares we must not onely haue cares to heare well and mouthes to speake well but also hands to doe well And how can that be done if we giue our selues wholly to the pleasures of the flesh for as moist and plashy grounds bring foorth nothing but frogs so the belly and watry stomacke stuft like a tunne brings forth nothing but foggy thoughts filthy speeches and corrupt affections Therefore Physitians say that nothing is better for the body then abstinence Lawyers say nothing is beter for the wits but diuines say nothing is better for the soule The story tells vs of a bird with a mans face but so cruell to man that it will kill him yet afterwards seeing her owne face in the water like to that shee killed incontinent kils her selfe because she had killed one like her selfe What then will those men doe that haue not onely kild one like themselues but euen their owne bodies and soules by their surfettings drunkennesse vncleannesse malice pride enuy and other beastly intemperancies O why will we not liue ten yeers or twenty yeeres like Christians that we might liue not a thousand but euen millions of yeeres like Angels How long shall it bee a voice from vs a sound to you and so all the matter is ended that wee preach or write all going away like a boy in ones hand from our bookes and sermons remembring and applying nothing that is said or read as the stomacke except it haue power of retention makes no benefit of the meat so except wee lay vp these things in our hearts reading and preaching are but in vaine I will not presse your sacred Highn esse out of your Chaire of State as worthy Gregory did Basil pulling him out of his Doctors chaire from the profession of Rhetoricke to Diuinity saying Omitte ista da saluti â—peram leaue these toyes and haue care of your saluation for I know well it is your principall care to make your calling and election sure but giue mee leaue to put you in minde so to manage the things of this life which belong to profit or pleasure that you euer preserre the things of heauen and make the desire of heaueÌ„ the moderator of all your pleasures and profits For the pleasures of youth are like gilded pilles very bitter like fresh riuers that euer end in the sea loosing their sweete rellish in an ocean of saltnesse True zeale cannot flourish vnder such a delicate gonernmeÌ„t nor yet the perfect knowledge of God he subiect to the paunch I know not how it comes to
conceiue it much concernes me to commend these my weake endeauours to his tutelage trust protection with whom they may not onely be safe but also of some value regard But seeing no man will either gratefully accept or greatly delight in much lesse 〈◊〉 protect against the mal◠〈…〉 â—â—melies and poisonous breath of carping tongues those things which are either altogether auerse from his nature or remoued from his vnderstanding and knowledge or lesse fit for his dignity and greatnesse therefore am I to seeke some generous and illustrious person well vnderstanding and regarding these things to shroud them vnder his shield from the tempest of disteÌ„pered tongues And where may I goe to find such a one but to your noblenesse most religious Prince who hath known the holy Scriptures of a child 2 Tim. 3.15 which are able to make you wife to saluation through the faith which is in Iesus Christ and who makes conscience to remember your creatour in the daies of your youth Eccle. 12.8 whilst the euill dayes come not nor the yeeres wherein you shall say I haue no pleasure in them For there is no writer that had not need to prouide good structure and great strength against the violent and furious waues of malignant tongues the Alcyon is said to expose her nest beeing made of firmly compacted stuffe Plut. lib. 9.17 to the shore where the strongest waues do beat and whatsoeuer it findes not sufficiently and soundly composed it amends and strengthens Now if the care and naturall loue of future issue make the Alcyon so sollicitous to bring vp her yong that shee prepares a building which the sea it selfe cannot penetrate I stand excusable in labouring by all meanes to protect this house and shelter of the soules refuge vnder the shadow of your Princely sauour against the raging and swelling flouds of impious detractors Therefore to you alone doe I herein rightly addresse my selfe knowing that as when Aeneas was permitted to carry away any one thing that he would he made choice to carry with him his country Gods so you will rather chuse to giue countenance to Gods cause and the godly labours of diuines therein then to all other writings seeme they neuer so profitable pleasant and glorious for that of Democritus as it is well known vnto you so is it well practised that two things doe rule the whole world reward and punishment And what reward or punishment can bee greater or more iust then to accept of the worthy and reiect the worthlesse labours of men seeing you doe so wisely iudge that as three verses of slowe Euripides stile lasts longer then a hundred of the Praecipitant stile of Alcestes so one sentence of those soule-quickning words which proceed out of the mouth of God Val. Max. 3.7 is more worth then all the eloquence and learning of the world besides I know well that a base countryman passeth by the King and salutes him not because hee knowes him not and a simple peasant of the cuntry as he walks in the fields tramples vnder his feete many soueraigne simples which the skilfull Apothecaries carefully gather vp and preserue so many vnskilfull persons or if cunning Clarkes yet carnall professors will not only passe by this worke as they doe all other of this kind without saluting it but euen spitefully tread it vnder foot because they cannot sufficiently value the worth of it Yet shall the godly wise in this field finde many excellent herbes of sweet and soueraign operatioÌ„ to euery purpose for his soules good And for my owne part Cremutius Bulwarke shall bee my comfort in all the storms and gustâ—â— of contagious tongues Verba mea arguâ—ntur adeo factorum innoceus sum Tacit. annal 4. Let them carpe at my words and writings who list whilst my conscience is cleere from any foule liuing or offence giuing Townes that haue wodden bridges doe seare least they should be borne downe by euery floud or encrease of waters but they that haue bridges of stone care not but only for extraordinary swellings of waters so he that hath a soule well setled in Christian moderation contemns the ordinary excesse of iniurious tongues but such as are weake in godlinesse are disquieted with euery blast of broad and foule mouthed companions The bridge of my reputation is not of wood but of hewen stone therefore little reckons of any inundations of vngodly censurers Onely herein is my feare that I haue offended the gratious patience of your Princely eare with the ouer-tediousnesse of an vnpolisht Epistle and herein should I faint for feare to displease were I not with this assurance born vp out of long obseruation of your godly courses that it is voluptas summa quaestus maximus your greatest pleasure best gaine to please God Plato and gaine many vnto Christ making all other learning but chiefly this to be instar fraeni like a bridle to restraine you that you be not distracted with other vnnecessary things Knowing that as it is the glory of the Sunne that so many thousand stars borrow light from it so it is your neuer fading glory that so many millions of souls shall borrow light and example from you to follow you in this heauenly Progresse and withall remembring that as Alcibiades not finding Homer with the schoolmaster gaue him a boxe on the care and went his way so you will thinke him vnmeer for your company that followes you not in this happy Progresse of all true pleasure Neuer therefore let it depart out of your Princely minde that whatsoeuer Gods gifts are in you yea euen all the gratious occasions and seasons of time for his seruice you owe them all to the Church of Christ and that God hath not made you Lord Paramount of the goods of body or minde much lesse of those falsly ascribed to Fortune but his steward to lay them out to his glory the saluation and good of others Which if you shall euer remember and doe God shall bring you thorow the Pro-gresse of this miserable life with much increase of honor and happinesse vnto your own desired glorious home in heauen where you shall be satisfied with pleasures at his right hand for euermore Both which our good God in great mercy confirme and make good vnto you as is the harty desire of all that wish well vnto our Israel and the daily seruice and prayer Of your Highnesse most humble seruant and Chaplaine RICH. MIDDLETON A Table of the chiefe points handled in this Booke The first daies Iourney 1. TO heare the word of God with profit contained in three generall obseruations pag. 2. 1. The hearers duty before sermons pag. 3. 1. The hearers must haue a right scope and ayme in hearing viz. the glory of God his owne saluation and the happinesse of Gods Church pag. 3. 2. Hee must labour to obtaine the meanes appointed to come to that end which is due preparation and sanctification
pag. 4. 3. He must acquaint himselfe with fifteene moouing causes of sanctification pag. 5. 4. With ten generall obseruations belonging to the sanctification of hearers pag. 9 5. Hee must obserue that in priuate sanctification before Sermons there are seauen things in a paralell of contraries to be obserued pag. 19 6. That publicke sanctification before sermons consists in fowre points in three seuerall scopes and ends of preaching and hearing pag. 35 2. In the hearers duty at Sermons cōsisting in foure points 1. In attentiue hearing 2. Sound knowledge 3. Right affection 4. A serious purpose of practise pag. 14 1. The first duty of hearing is first described pag. 47 2. The seauenteene impediments of it are remooued which cause men altogether to neglect sermons pag. 47 And also fourteen impediments which cause Sermons not to bee zealously heard pag. 59 3. The aduancements and helpes to attentiue hearing are declared p. 51 Where first are twelue arguments to mooue attentiue hearing ibid. 2. Is shewed that in attentiue hearing Sermons sixe things are required pag. 53 3. The impediments are three wayes remooued 1. By instructing men in ten points 2. By inuiting them which consists in two points 3. By the power of the Magistrate pag. 55 2. The second duty is first described secondly the twenty impediments of it are remooued 3. The seauenteene aduancementes and helpes of it are declared pag. 65 3. The third duty is first described secondly all those seauenteene impediments and fourteene before handled are remooued and two more declared 3. The former aduancements to the two former duties are required and three more added pag. 74 4. The fourth duty is first described secondly it is shewed by whom application is to be made namely first by God secondly the Preacher thirdly the hearer himselfe fourthly the thirteene impedimentes that hinder application are remooued And fiftly the sixe helpes to application are declared pag. 82 3. In the hearers duty after Sermons which is of three kinds pag. 108 1 Publicke in the Church consisting in three points ibid. 2 Priuate at home in three obseruations pag. 111 3. Priuate and publicke together in fiue respects where is discoursed of a double censure and visitation both of the Preacher and hearer first by the Magistrate of both kinds secondly by God himselfe when the Magistrate failes in his duty pag. 112 The second daies iourney Is to meditate on sacred things comfortably pag. 133 1 The matter of meditation consisting of twelue things 2 The method and manner of it where pag. 138 1 How to meditate on death three seuerall wayes pag. 146 2 How to meditate on the last iudgement pag. 148 3. How to meditate on the torments of hell pag. 149 4. How to meditate on the glory of heauen pag. 158 5. How to meditate on the things that belong to the knowledge of a mans selfe pag. 162 6. How to meditate on the matter of our sinnes pag. 166 7. How to meditate on the life of Christ pag. 170 8. How to meditate on the passion of Christ pag. 172 9. How to meditate on the Lords Supper pag. 176 10. How to meditate on the benefites of God pag. 179 11. How to meditate on the Saints daies pag. 182 12. How to meditate on christian vertues pag. 183 13. How to meditate on the creatures of God pag. 186 14. How to meditate on the attributes and perfections of God pag. 187 15. How to meditate on the Lords prayer or any worde of the holy scripture pag. 201 16. How to prepare our selues to meditation how to accompany it how performe it consisting of sundry becessary obseruations pag. 214 The third dayes Iourney Is Prayer 1 What prayer is and what kindes of prayer there are pag. 241 2 Of cleauen things required in praier pag. 242 3 Of nine requisite duties before prayer pag. 258 4 Of foure things to bee done during the time of prayer pag. 260 5 Of sixe things to be considered after prayer ibid. 6 Of mentall prayer which is of two sorts wherin first we giue thanks to God secondly we craue necessaries thirdly we offer vp our selues soules and bodies holy listing and acceptable sacrifices pag. 262 7 Of whom we must aske pag. 270 8 How we must bee furnished to aske that we may obtaine pag. 271 9. Of vocall prayer pag. 273 10. Of mixt prayer and of the excellency of prayer being one of the chief acts of religion pag. 274 The fourth dayes Iourney Is holinesse of life 1. How to acquire vertues and the meanes of holinesse of life by obseruing sixe short rules pag. 294 2. How to attaine to sanctity of life by S. Bernards two rules the one consisting of fifteene obseruations the other of twelue pag. 298 3. How to attaine to sanctity of life by Aquinas his rule consisting of thirteen obseruations pag. 305 4. Of the necessity of such an art and method of seruing of God in this life that wee may at last come to raigne with him in glory pag. 309 5. That this art consists in fowr things 1. In obseruing seauen instructions pag. 315 2. In three exercises pag. 376 3. In louing of God and the things a man ought to loue 4. In a daily short method of practising such duties as will sanctify our liues 1. The first instruction is to labour that the grace of God may make such a change in vs that wee may not seeke our selues or any thing els but God and his will pag. 315 The second instruction is that wee euer haue an eye to the end by which wee are to bee directed in the things seruing to the reparation of our soules pag. 321 The third instruction is that it becommeth all men but chiefly sacred persons to serue God after the most sublime exact and perfect manner pag. 339 The fourth instruction is that the slaughter ruine which sinne hath made in the soule is the cause that we cannot thus serue God pag. 345 The fift instruction is that we haue in our soules and bodies sufficient means thus to serue God if by Gods grace they be quickned and stirred vp in vs. pag. 348 The sixt instructiō is that God is pleased to giue vnto all that from the heart doe seeke him such power and strength of will as to desire and also to detest euery thing in a measure which may please or displease him pag. 355 The seauenth instruction is that there is a way of planting good habits in the soule and rooting out the euill customes and that by the foresaid instruments of the soule Gods grace working by them pag. 367 2. The first exercise is the sorrow and repentance for our sinnes which helps much to relieue the soule pag. 376 The second exercise is the hatred of a mans selfe where first the manner how euery one is to hate himselfe is described secondly why euery one ought to hate himselfe thirdly how this hatred may stand with true charity which begins with the loue of ones
euen euery hearer This is a great ignominy to God by it the wrath of God is kindled and prouoked against the whole Assembly and we our selues are offended and hindred withall Therefore let vs haue great care to testifie our brotherly affection towards our neighbours euen as our hands do one of them helpe another so let the hearers one stirre vp another first by their holy examples secondly by their sweete and well seasoned exhortations thirdly by the iudgements of God fourthly the mourning one for another fiftly the censure of exeommunication 1. Cor. 5. which are proper vnto the Minister of God for wee ought to haue a speciall regard of the saluation of our brethren honour of the Church and glory of God 7 The neglect of prayer is a great hinderance to this preparation or if prayer bee not rightly ordered Therefore euery hearer must haue a singular regard to inuocate the name of God for a blessing where first hee must giue hearty and humble thankes to God for his infinite benefites but chiefly for the inestimable benefite of his Word to vs reuealed which is either altogether denyed vnto others or else impurely Preached also he must be thankfull to God for that in part his holy Spirit hath purged out the old leauen and some part of the leauen of maliciousnesse and wickednesse out of his heart secondly it behoues him to acknowledge to pray earnestly against his owne impurities and defilements as well naturall as actuall by the example of Dauid often falling into the consideration of his sinnes Psal 51. euen from the wombe Psal 25.32 and of vnknowne sinnes of his youth Thirdly hee must pray for his Minister that hee may so meditate on the Word that hee may haue the knowledge and vtterance of such things as belongs to the edification and saluation of the hearers Let him also pray for himselfe and all the hearers that they may haue holy and learned eares to apply to their owne soules the instructions deliuered for there is no good thing either in the Teacher or Hearer without the free gift of God in Iesus Christ from whose fountaine of mercies it is that we must draw it with sighes and teares 2 The publicke Preparation of the Hearer before Sermons In few words the publicke preparation of the hearer in the Church before Sermon may stand in these obseruations first to sing some Psalme containing either thankfulnesse to God for his benefites or petitions vnto God for things necessary pertaining to the Preaching of the Word for such singing in which there is a wonderfull sweetnesse of things and of concord the holy Spirit working by them do stirre vp the motions of the minde and driue away the idle wandring and wicked cogitations as also the perturbations and sorrowes of the heart that the hearer may with a more setled and appeased minde bee present at the Sermon Secondly by reading of some Chapter of the Bible vntill the Company be assembled noting therein first the summe and principall points of the Chapter secondly the distribution and parts of it thirdly the chiefe doctrine that is to bee drawne out of it with the vse and application Thirdly by exhorting and stirring vp one another to the apprehension and practise of some necessary point of doctrine either before Preached or at that time conceiued Fourthly by praying with the Minister that forasmuch as they doe now talke with God himselfe being gathered together for that purpose in the name of the Father Son and Holy Ghost that they may beare God and God may heare them In which prayer it is necessary that their chiefe aime bee at the scope and end of all Sermons which because few or none doe truely vnderstand either how necessary it is or wherein the end of all Sermons consists it shall bee fit in this place that I open the point First the chiefest and highest end of Preaching and Hearing Sermons is that all glory and honour may bee attributed from men vnto God both in this world and in the world to come which glory consists in the true and right knowledge of God and in the true inward and outward worship of God so truely knowne Secondly the meane scope and end leading and directing to this high end are these First the eternall saluation of mans soule and body with which is ioyned this temporary life both in prosperity and aduersity for that God may of vs bee glorified and not as it commeth to passe in this world by Sathan and his members bee affected with contumely and ignominy by infidelity and impiety it is necessary that it be well with vs and that wee bee assured of eternall life and that from God the Father by the deliuerance of Iesus Christ and the working of the holy Spirit For who in the graue will praise thee saith the Prophet Secondly that man may obtaine eternall saluation and so glorify God both heere and for euer it is needfull that in him bee destroyed the kingdome of Satan which he got by the fall of man in what state office or condition soeuer he bee and that the Kingdome of Christ which hee obtained by the deliuerance wrought by his death vnto the elect bee built vp and re-edified Thirdly that the Kingdome of Satan may bee destroyed and the Kingdome of Christ which is the Kingdome of eternall Life and the glory of God may bee truely built vp it is required that there bee an vtter ruining and slaying of all incredulitie and vices and on the contrary an edifying and practising of faith and all vertues Fourthly that wee may flee incredulity and vices and giue our selues to the study of faith and vertues it is required that we hate and detest them and loue and embrace these and therefore the drift of all Sermons is that the minde and heart and conscience of the hearer may bee inflamed to them both Fiftly that the minde and soule of the hearer may bee inflamed to the hatred and eschewing of sin and wickednesse and to the loue application and practise of goodnesse it is necessarily required that the euill of incredulity and vices and also the good of faith and vertues be soundly knowne for as there is no desire of the good things which are vnknowne So of the euill things vnknowne there is no hatred and eschewing Thirdly the lowest drist of hearing Sermons directing by these meanes vnto the highest end is that the vnderstanding of the hearer by the grace of Gods holy Spirit may bee by Sermons informed in the faith and errours about the same in vertues and the vices destroying them These are the chiefe ends which euery man ought diligently to propose vnto himselfe in hearing of the word of GOD Preached But now if such as ought to heare this word be cold and negligent in this preparation and eyther refuse to come at all or else refuse to come sanctified and prepared Then 1. let their consciences bee admonished and compelled both by the
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
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
promise protestation accusing of our selues weeping for our sinnes examination of our consciences admiration and such like actions are all of them certaine kindes of prayer and so to meditate contemplate giue thankes examine the conscience and the rest are nothing else but to pray yea to reade godly bookes to stirre vp our deuotions in this sense is nothing else but to pray For when to this end any doe reade godly bookes then God speakes to them euen as man speakes vnto God when hee prayes Bern. lib. de scala Claustr And this moued that deuoute Father to place the reading of godly bookes amongst the parts of prayer That therefore in this sense we may know what those things are which seeme to bee all one with prayer first it must be vnderstood that to meditate is nothing else but diligently and attentiuely to weigh and ponder the thing proposed to the end to pray vnto God or talke with him And this I doe therefore adde because the diligent consideration of the Mysteries of faith and other things as they are taught in the Church or as any other end of them is proposed is not to bee named prayer But this meditation or consideration is an act of the vnderstanding from which doth the act of the will immediately arise For man plainely knowing what is good and what is euill is most easily moued to the loue of the one and the detestation of the other Hence the Kingly Prophet saith that in his meditation the fire kindled Psal 38. And for this cause is prayer and meditation so coupled together that hardly can they bee handled asunder Secondly contemplation is a certaine excellent and full meditation of affections flowing out without any discourse or labour whilst the soule by knowledge and perfect loue is ioyned vnto God and delighted in him no otherwise then a man beholding a most elegant image with fixed eyes without turning his eyes this way or that for the singular delight that hee takes therein Thirdly the praise of God is to magnifie him for his excellent vertues and perfections inhaering in him Fourthly Thankes-giuing is to approue himselfe thankefull to him for his benefites receiued Fifthly Petition is to aske something of God without any obsecration Sixthly Obsecration is to aske something of God with some interposition of a sacred thing most acceptable vnto him by the power and sight whereof hee may bee moued to giue what we demand as when we aske him for the bloud and wounds of his most deerely beloued Sonne to grant our requests Seuenthly Oblation is to offer vnto him our soules bodies all our actions and whatsoeuer belongs to vs or is in vs. Eighthly the examination of our consciences is to remember our sinnes before God to aske pardon for them and promise from the heart an amendment of them Ninthly Admiration is an excellent act of prayer when the soule in contemplation doth vehemently admire and is astonished at the wisedome goodnesse power and other workes of God which for the most part is accompanied with inflamed affections and exclamations and very often with extasies and rauishments of the soule Luther was therefore wont to say that prayer bringeth more profite then many labours of learning and that therefore hee came to the knowledge of heauenly doctrine which hee had by these three instruments prayer meditation and temptation For prayer brings those sentences of Scripture which in reading wee conceiue into vse 2 But if you take prayer in the second signification then there are three sorts or kindes of prayer mentall or of the minde vocall or of the tongue and mixt of both and the reason heereof is for that man doth negotiate and speake with God three manner of waies namely in heart mouth and in both together and therefore there must needs bee three sorts of prayer First wee may call that mentall prayer when the soule speaks to God inwardly without speaking of any words or mouing of the lips This is true prayer and before all others most acceptable to the Maiesty of God of which our Sauiour speakes thus God is a Spirit and those that worship him Iohn 4. must worship him in Spirit and truth Secondly vocall prayer is that when the words of prayer are cōceiued vttered with the mouth Where yet we must obserue that it ought to proceed frō the heart first that the words which are recited ought to be reuolued pondred in the mind for if any with the tongue onely pray without any attention or consideratiō not labouring to anoide all distractions and wandrings of the minde hee is not to bee accounted to pray vocally but contrarily casts himselfe into a grieuous sinne with which the Prophet vpbraids his people This people honour mee with their lippes Esay 29. but their hearts are farre from mee Ergo this kinde of prayer is not therefore called vocall because onely vttered by the mouth but that it might bee distinguished from the mentall which being onely made in the minde the vocall also addes to the intention of the minde words besides Thirdly the mixt kinde of prayer composed of both these kindes is when hee that prayes doth partly with heart and partly with his tongue pray vnto God therefore it is not to bee called a mixt prayer when any shall at one and the same time pray with the Spirit and wordes conceiued reuoluing with himselfe the things which hee speaketh for that is vocall prayer but that is a mixt prayer when after the prayer conceiued onely in spirit and minde hee that prayes doth ioyne vnto it a vocall prayer of the mouth 3 It followeth then that wee discourse of the things required in prayer that wee may pray aright where as we shall finde diuerse things that may prouoke that duety so shall wee meete with many incumbrances and lets and therefore our industry must bee to gaine the one and shunne the other with might and maine But because I haue in the former tract of meditation spoken both of these helps and impediments I will onely heere name them referring the Reader to that place for a fuller satisfaction First then there is to this holy exercise required a fit time which euery day is to bee allotted vnto it Where wee may fitly obserue first that so much time euery day is to bee assigned to this exercise as the condition and state of the party may well spare secondly for no cause nor vpon any occasion to omit this time or put it off vnto another season but to perswade himselfe that this exercise is farre more worthy then any other though neuer so beneficiall thirdly if vrgent necessity enforce the interruption of this time to repaire that losse some other houre of the day if it possible fourthly that the best houre for prayer is mid-night in respect of the quietnesse thereof next to that is the morning timely before wee set hand to any businesse for that will season the labours of the whole day
short obseruations following the larger discourse whereof is in the tract of meditation first to know the mysterie or matter which we build our prayers on with the circumstances of time place persons c. secondly not to come to prayer with a tyred spirit after much reading or writing thirdly for some good space before prayer diligently fore-see and commit to memory the chiefe points you will insist on in prayer fourthly to enter the chamber of the heart a good while before prayer and shut the dore of the heart against all other cogitations thinking with himselfe what hee is to doe fifthly to come to prayer with great appetite and inflamed desire and as hee that hath no appetite to meat gets one with strong exercise of the body so about to pray wee must stirre vp our deuotion either by reading or diligent examination of the conscience sixthly to inflame him the more let him that prayes thinke that hee comes to a most rich veine of gold from whence hee may carry most rich treasures seuenthly with his minde and heart lift vp let him on the one side behold the greatnesse of God and his presence and on the other his owne vilenesse and multitude of his sinnes and that yet notwithstanding all this God vouchsafeth him a free accesse and audience eighthly with humble and deuout gesture of body let him doe vnto God most profound reuerence in heart and tongue saying Shall I speake vnto my Lord being but dust and ashes ninthly and lastly let him doe all these with great obseruation but yet without scruple or too much anxiety of heart if hee forget any of them 2 What is to bee obserued during the time of prayer I refer to the former tract of meditation where I haue shewed these foure requifites in this part first a preparatory prayer secondly certaine praeludia and prefaces thirdly certaine points fourthly certaine colloquies with God 3 After prayer these things are diligently to bee obserued first a particular examination is to bee made sitting or softly walking for a quarter of an houre how our prayers haue succeeded well or ill if well then are wee to giue God thankes to humble our selues and acknowledge that this was not our owne but onely proceeded from the goodnesse of God if ill then to begge pardon of him for it Secondly inquity must diligently bee made wherein thou hast beene defectiue and a firme resolution to bee holden of more diligent obseruing them heere-after Thirdly thou must retaine in thy minde some fruite which God hath communicated to thee in prayer that thou maist conuert it to thy benefit fourthly briefly and wisely dispofe of all the businesse of that whole day that thou maist conceiue the good purposes which God inspires in thee Fifthly diligence must bee vsed that all the day wee remaine in a continuall deuotion as much as may bee free from all distraction neuer at any time for getting God but euery where from the heart proclaiming The Lord was euer in my sight Sixthly Psal 10. to conclude that this exercise may bee profitable thou must determine twice euery weeke an examination vpon all these things that belong to prayer seeing it is a thing of most account and heerein thou shalt examine how thy prayer hath succeeded whether thou hast made any passage in it whether thou hast felt any impediment and the like and to this end thou must conferre weeke with weeke and moneth with month and appoint certaine houres of the day to this purpose But yet it remaines that wee speake somewhat more of those 8 kindes of prayer that heerein wee may know first how to giue thankes secondly what things wee are to pray for thirdly for whom to pray fourthly of whom wee must aske fifthly how wee must aske 1 Mentall prayer as wee haue said is an inward talking of the soule with God to whom hee expresseth all his Petitions and necessities without any noyse of words and this is of two sorts first when the soule by it selfe findeth out sighes by which it speakes vnto God as if the soule should inwardly say ô Lord God thou hast inriched mee with many blessings giue mee grace to vse them all to thy glory and my owne saluation secondly when the soule doth ruminate with it selfe some vocall prayer as the Lords prayer or any other which it hath committed to memory and offers vnto God the Petitions therein contained In prayer therefore wherein a man hath to do with God for the most part three things are necessary first to giue him thankes secondly to aske things necssary thirdly to offer vp vnto God himselfe body and soule 1 Now that wee render vnto God worthy thankes for his benefites wee must propose to our selues a double catalogue of them in our memory the one of benefits in generall as his Creation Preseruation Redemption Vocation Iustification Sanctification Election his gratious patience long-suffering in expecting our returne and the like the other of particular benefites which as they are proper vnto euery man so must they specially of euery one bee remembred as namely that hee is borne of good and Christian parents that hee is of a good constitution of body and sound that hee hath beene preserued and deliuered from many infirmities and dangers of body and soule and such like euery one of which benefites if we doe but a little ponder with our selues wee shall finde a most large occasion of giuing him thankes and that we may haue rule heerein to procede by let euery one giue him thankes first for the blessings of nature secondly of Grace thirdly for blessings acquired Also first for the good things of the soule secondly of the body thirdly for outward good things in particular of all which hee must take an account of himselfe how God hath stored him with them that hee may bee thankefull for them And indeed it is meete that continually wee giue thankes vnto God seeing euery moment wee receiue benefites from him for no moment is there wherein wee receiue not from God life sense vnderstanding and all other good gifts both naturall and super-naturall that are in vs or belong vnto vs Therefore if when thou receiuest any benefite from any man thou art presently thankefull for it how canst thou but bee ingrate vnto God when receiuing innumerable benefites from him thou dost not answer them with a thankefull heart Thou shalt therefore giue thanks for things prosperous because they are giuen thee for thy comfort for things aduerse because they are ordained for thy correction and the augmentation of thy eternall Crowne thou shalt giue thankes for spirituall gifts because they enrich the soule and for corporall gifts because they preserue the body which is the palace and habitation of the soule Thou shalt giue thankes for the things giuen vnto thee because they belong vnto thee for the things bestowed on thy neighbours because they belong to such as thou art bound in charity Euer shall thy heart
meditate that good word of Thankes-giuing euer shall thy mouth in what estate soeuer sound out thankefulnesse vnto God that whilst thou giuest thankes for continuall benefites thou maist thereby bee disposed to receiue better benefites 2 Our petitions and requests vnto God consist generally in two things namely in begging remission of our sinnes and in begging some other grace vertue or good thing wee desire to haue The things which wee are to aske of God are all contained in the Lords prayer but besides these generall petitions which daily are in the first place to bee made euery one ought to aske certaine speciall things most necessary vnto him which either hee must retaine in his memory or else keepe a catalogue of them with him which hee may at pleasure in his mentall prayer vse First therefore hee must aske of God grace well to performe the offices and duties of that place wherein God hath put him secondly to spend the time profitably thirdly to extirpate and subdue vice and all imperfections fourthly to gaine that vertue and those helpes to godlinesse which hee stands most need of but chiefly charity humility the gift of prayer and increase of faith praying with the Apostles Lord teach vs to pray Luk. 11. Luk. 17. and Lord increase our faith 1 Euery Christian I confesse must generally labour with God for remission of all their sinnes but yet it shall much helpe his conceite and memory to distinguish them thus desiring first remission of all the euill hee hath committed secondly of all the good hee hath omitted thirdly of all the time hee hath wickedly spent or to desire the pardon of all his euill thoughts words and workes and of the omission of his good thoughts words and workes But especially a man may cast the eye of his minde vpon these foure first the commandements of God and his lawfull Gouernours secondly to the seuen mortall sinnes thirdly to the three powers of the soule the Vnderstanding Will and Memory fourthly to the fiue senses of the body For in these are all the sinnes that any man can commit comprehended therefore let him reason with himselfe in his minde a little vpon euery one of these points and desire specially pardon of his sinnes committed against this or that commandement in such a kinde of sinne with such a power of the soule or externall sense of the body 2 Wee must generally pray for all men and things as Christ hath taught vs in that blessed prayer of his owne and especicially for speciall men and things but chiefly and necessarily for these first for the whole Church of Christ wheresoeuer dispersed or howsoeuer despised ouer the face of the earth secondly for the conuersion of all Heretickes Schismatickes and erronious persons that they may bee brought home into the bosome of Christs holy Church thirdly for the whole kingdome where thou liuest and namely for the Kings Maiesty and all the Gouernours and Magistrates Ecclesiasticall and Ciuill fourthly for all our Benefactors who doe vs good and minister to our necessities fifthly for those that are committed to our charge or vnder whose charge wee are sixthly for our enemies and persecutors seuenthly for all that are in any necessity or suffer any aduersity in body or minde This prayer for others Chrys as a Father saith of all others is most acceptable vnto God vnto it wee are many wayes obliged and therefore it is no day to bee omitted And as wee must pray for others so must wee not bee vnmindefull to giue thankes for others for the benefites conferred vpon all men for benefites bestowed vpon all Christians priuate or publique persons and aduisedly considering both the persons and the benefites seuerally to giue God thankes for them no lesse then if wee giue thankes for our selues 3 If you aske of whom wee must looke for all these benefites and vnto whom wee must giue thankes the answere is easie and ready at Gods hands wee receiued all and vnto him alone must wee giue thankes hee it is that heareth the prayer and therfore vnto him alone must all flesh come this is taught vs out of the blessed mouth of our Sauiour When you pray say Lnk. 11. Our Father which art in heauen c. 4 The last thing is to know how wee must aske surely wee must bee furnished if wee will speed first with those three diuine graces Faith Hope and Charity Faith considering that God is able to doe all that hee will and as much as wee stand need of Hope considering his infinite goodnesse and thence conceiuing a desire and assurance of obtaining our petitions Charity asking the things onely that may make meerely for the glory of God and the good and saluation of our selues and our neighbours secondly that in asking wee vse all incessant and important obsecrations such as in our Litanies our Church vseth thirdly in humbling our selues and setting forth our owne vility and indignity as the most vnworthy wretches in the world 3 I said that in our businesse with God as wee must giue thankes to him and begge of him things needefull so wee must also offer vnto him our selues this is a sacrifice vnto him most acceptable and therefore the Apostle begges it so earnestly of all Christians I beseech you brethren Rom. 12.1 by the mercies of God offer vp your selues a holy liuing and acceptable sacrifice vnto God So that nothing lesse is this sacrifice but our whole liues our bodies soules our goods within vs without vs our thoughts words and workes all must bee sacrificed vnto him and dedicated to his honour neuer any more to bee vsed after the conceite of our owne peruerse will but according to the most exact rule of Gods most holy will And these things which I haue spoken concerning Thankes-giuing Petition and Oblation are to bee done mentally for these containe a most elegant manner of continuing in prayer a long time 2 Now must wee come in a word to vocall prayer this being either publicke or priuate in both which is required due preparation and attention wee will obserue these three things First that being about to pray hee first enter into himselfe recollecting himselfe a little and lifting vp his heart to God hee direct the whole worke hee is about to the onely glory of God begging of him assistance that he would establish his minde in him alone secondly in the progresse of his prayer it is good that first hee pronounce all the words distinctly without too much haste secondly that by some paw sings as in the end of the Psalmes where wee say Glory bee the Father c. hee renew his attention that if his minde bee distracted hee may gather it vp againe and beg pardon of God for this neglect Thirdly the prayer being ended thankes are to be rendred vnto God and pardon of sinnes and defects therein committed humbly begged There is another excellent way of vocall prayer both easie and full of deuotion and
not subiect to distraction which we may often vse but especially in iourneying and at such times as wee cannot fitly haue opportunity to pray in another sort And that is to recite the Lords prayer or any other which wee haue by heart and that all by leasure inter-posing so much time betwixt euery sentence as that one may well pawse and take breath in which distance of time inward consideration is to bee had first of the signification of the word secondly or of the Maiesty of the person to whom wee speake or thirdly of our owne vile and miserable condition and estate 3 The mixt kinde of prayer consisting both of mentall and vocall prayer is more easie then that of the minde and may bee vsed so often as a man shall finde himselfe in respect of some indisposition of body or mind vnfit for meditation And this methode of praying may bee vsed first concerning the commandements of God as for example taking any precept of the Decalogue or ten Commandements and to ponder with himselfe how ill hee hath obserued that commandement vntill this houre calling to minde the sinnes hee hath committed against that commandement and in minde begging pardon of them and then concluding with the Lords prayer secondly concerning the seuen capitall deadly sinnes seil Pride Auarice Luxury Enuy Gluttony Anger and Slouth hee may proceed in the same sort and beginning first with the sinne of pride hee may first obserue and call to minde the sinnes hee hath committed in that kinde secondly desire pardon for them and thirdly shut vp all with the Lords prayer vocally vttered Thirdly concerning the three faculties of the soule Memory Vnderstanding and Willl in which hee may follow the same order of praying mentally and vocally as before as for the point first why God gaue him a Memory secondly the sinnes hee hath committed not vsing the Memory to that end for which God gaue it him thirdly closing all with the Lords prayer The same course to bee holden concerning the Will and Vnderstanding fourthly concerning the fiue senses of the body the Sight Hearing Tasting Smelling and Touching lastly euery man may vse the same forme of prayer in respect of the duties of his Calling and that with much profite and facility first pondering why God hath placed him in that Calling and Degree secondly how often hee hath sinned against God in neglecting and abusing the duties of his Place Calling thirdly concluding all with the Lords prayer from the heart and mouth to store him with fit graces for his Calling and forgiue him the slips and errours committed in his Calling Now before I put a period to this discourse of prayer it will not bee impertinent to stirre vp the heart of euery Christian to the practise of this so necessary a duety And the rather for that in this declining age of the world most sort of people are very remisse therein for the most part making it a custome rather then a duety of Religion Religion which indeed is nothing else but the worship of God is of all morall vertues the most noble producing many both inward and outward most excellent actions but of the inward none so worthy as that of prayer and deuotion This Religion is a vertue resting in the will of man by which all due worship and reuerence is done vnto God and prayer being the act of that vertue is the lifting vp of the minde vnto God for the will moues the vnderstanding to doe all due worship and seruice vnto God But how great the dignity of prayer is may not obscurely bee deriued from Religion whose off-spring prayer is for if Religion bee a vertue obtaining highest roome amongst all morall vertues then must prayer which is the act of Religion bee most excellent of all other actes of vertues for albeit this bee no Theologicall act yet more loftily then others it respecteth and looketh at God as at the end and complement of all Yea euen from the lifting vp of the minde which by all the Saints of God is attributed vnto it the worthinesse of prayer shewes it selfe as if the minde giuen to prayer scorned the remembrance of the creatures lifting vp it selfe to the most excellent Diuinity it selfe And surely the thing it selfe if wee consider it according to the conditions of men seemes to haue extraordinary worth in it for if so great honour bee atchieued from the acquaintance and neerenesse of Kings and Emperours that men value it before riches or any other thing besides as the often and much affected ambition of that honour doth testifie what honour shall wee account that which the often conference and familiarity of God begets Vpon this hinge doth hang the commendations of all the holy Fathers and Saints of God in all ages all of them haue most greedily embraced this care for this cause haue they hid themselues in Defarts and Dennes for this alone forsooke all preferments this was the most fat pasture of great and worthy minds and not onely those whom Christ by his example taught continuing all night in prayer departing into the Desart by the space of forty daies and for thirty yeares together without many words attended his Fathers pleasure but euen those fore-runners of his blessed comming did most religiously and duely in all ages reuerence this Diuine exercise of prayer of which what more vn-excepted witnesses can bee then Abraham walking the Desarts Moses feeding his Sheepe Elias and Elisha inhabiting Mount Carmell Who setting aside all other respects and taking vpon them the worship of the onely true God seemed so much to forget themselues that they seemed to carry mindes in the body voide of the body as it were by prayer transformed into God With such power is prayer endued that the same thing which befell the Maister of all Wisedome the Sonne of God whilst hee prayed in Mount Tabor that his countenance was changed the same seemeth often to befall those skilfull and zealous in prayer that whilst drawing the Diuine Beames from the society of God they shew some excellent thing to other men as from a higher degree to be looked on which may strike reuerence into the beholders Surely it must needs bee matter of great sublimity which as soone as it gets place in mans heart begets in it an immense hope of felicity For seeing it is euident that those good things which make man happy can bee deriued from no other fountaine then from God which though albeit the most bountifull God doe freely giue yet will hee haue them demanded of him it commeth to passe that hee who conceiues to himselfe a firme purpose of this care and endeuour hath already found out the right way of happinesse and hath happily entred into the same Hence is it that our capitall enemy vseth a thousand machinations either to deterre vs from our enterprise or to make vs go on with the lesse animosity and courage for hee knowes that such as march on valiantly vnder this
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
great difficulty in seruing God after this sublime and heauenly manner For this purpose those that will serue God aright must consider their owne dispositions that they may be able aright to meete with their owne defects therefore they must know that the euill wherby they are drawen from seruing God after this most diuine manner proceeds from sin which hath weakened the soule and subdued it to it selfe For if sinne had not interposed it selfe we should haue done euery good thing with much facility but sinne once arryuing in the Soule all our desires wills and appetites are become so dissolute disordered and rebellious by that grieuous speciall disease arising from sinne that now loathing that which is good wee scarce loue affect or desire any thing saue the most abiect worth lesse and vitious things forgetting that infinit good vnto which wee were created as the thing wherein we haue neither rellish nor sauour And hence proceeds the confusion and perturbation of the soule which we feele in our selues so much distracted from the true God whereunto we were created that the thing which is absolutely and onely good being cast off we incline euer and greedily follow that which is euill Yet must we know that howsoeuer this sin hath made such a slaughter of graces in the soule that there is not one friend left to take armes against it yet doth not our obligation cease from binding vs to doe what is our duty and for which we came into this world For albeit this great infirmity doth so infeeble vs that we doe all good things with great difficulty yet doth it not make vs altogether so impotent but that we are capable of grace and diuine fauour whereby to repaire this our former ouerthrow and destruction Besides we must obserue that by so much more doe we grow to an admirable disposition of seruing God aright which disposition had euer remained in the soule vnto all good things if sinne had not diseased it by how much more we shall haue our appetites and desires repaired and disposed which by sinne were formerly indisposed And he shall haue them repaired who with an attentiue care and profound consideration of the things we speake of shall direct them all to the Lord with a repugnancy to all things that are without the will of this Lord and a following of all such remedies as are here described And in that degree wherein any shall obtaine this in the same shall hee be aduanced here in sanctity and afterwards in glory And there is no doubt but herein one may so profit by assiduity and diligence as that he may doe all things with great faclity and delight to which hee shall be the more easily aduanced if he often and attentiuely read these instructions 5 Instruction That wee haue in our bodies and soules sufficient meanes for the reparation of this decay and ruine if they be stirred vp by the grace of Gods spirit As we haue both body and soule so wee haue in both of them instrumentes wherewith to worke For as the body hath feete to walke hands to worke mouth to speake and the like so the soule hath the vnderstanding where-with to know the will wherewith to desire and diuerse other faculties of the appetite But it must bee obserued that the more excellent the worker is together with the instrument so much more worthy is the worke so that all things concurring to the acte bee suteable Corporall actions haue so much more excellency in them by how much the instrument of the soule concurring to the act is more excellent Now that is called a singular instrument which to the production of the act is mooued by a good end Therefore the most excellent instruments are the vnderstanding and the will which can bee mooued of God alone as wee haue said in the second instruction Therefore of small worth are corporall things which doe not so proceede And this is it that Saint Paul said 1. Tim. 4. bodily labour profiteth little But the actions of the soule are of another kinde namely because of themselues they may bee of great profit As if one exercising his vnderstanding shoulde consider how base and abiect the honors of this world were and of what value those things which God commands are and how vnspeakable that glory is to which we aspire also to know how one may moderate his passions and the like Againe if one exercise himselfe in his will louing that which he knowes is good and refusing that is euill Such refusals of the soule should be very profitable albeit the body were very idle for by such exercises would be produced excellent habits and the euill habits destroied which thing of it selfe is very laudable albeit done for the only loue of vertue as Philosophers did yet much more being in a Christian who hath faith but most of all if in euery worke wee ioyne faith with our intention actually directed vnto God Hence may it be obserued how much euery one ought to be exercised in the actions of the soule which thing he may doe whether he bee imployed in body or no in euery time and place so that speaking with another in any temporall affaire yet may he in soule worke by louing God recaling to mind some of his works This may seeme difficult to him that hath not attained the habit thereof yet custome wil make it easie as we must remember that vertue is practised about difficult things Therefore violence is to be vsed to the wil that thou maist become an industrious workman to doe singular things with facility Which if thou doest not attempt no maruaile is it that thou canst not be more deuout towards God seeing hee is euer ready to assist thy desires vnto that which is good and to withstand thy pronenesse to euill so that thou doe rightly vse the meanes And be sure that if thou desirest on earth to be a great and excellent friend and seruant of God thou shalt the sooner attaine vnto it by how much thou dost daily more and more vse these instrumente of the soule thy vnderstanding and will at all times and places And this is it which aduanceth the Saints of GOD to so much glory in heauen the neglect whereof is so blameable on earth Seeing then our highest glory consists herein for the most part that wee worke by these instruments of the soule and our ruine in the neglect of this exercise Let vs see what course wee must take who haue as yet beene euen liuelesse to vse these instruments of the foule And that wee may begin with the vnderstanding leauing the will to the next instruction we will premise this theologicall and Philosophicall fundamentall rule that our naturall appetite doth naturally desire that to which it is inclined seemes pleasant to it not standing need of any thing to helpe or inuite vnto it but rather necessarily as it were coactedly desiring it But so doth not the will work bur first
consults with reason and finding that the thing is conueniēt for it it is then freely mooued to will and desire it Therefore the Philosopher said that nothing was desired that was not foreknowne Whence we collect that the knowledge of the soule which wee haue in our vnderstanding is like a light whereby the will may see what it ought to desire This therefore being presupposed we must chiefely regard that to doe well and perfectly the vnderstanding doe not erre in knowledge which bceing had presently the will is mooued to desire that which is so knowne but if the vnderstanding doe erre which often comes to passe by the malice which blindeth vs or happily it erreth not but the will through the liberty it hath to euill will not follow that it knowes to be good then man falls into all kind of mischiefe therefore omitting many things which may serue for this purpose this is chiefely to be obserued that we be most attentiue euer when we will vse the vnderstanding that when we would desire to do any good worke or to get a disposition thereunto namely to be despised of men to flee all delights of the world which godly men euer abandoned in these and the like which seeme to be grieuous vnto vs to doe or desire by and by wee must vse the helpe of the vnderstanding whereby wee consider and apprehend these things as most pretious and acceptable to God and such as doe accompany the godly men to heauen without which he is euer out of his way to that happinesse Which assoone as it knoweth to be such then the will takes courage to will and imbrace that thing and also to practise it For albeit the will as it is assisted by Gods Spirt worketh sweetly yet often the difficulty and sharpenesse of the thing so deters it that it fayleth to worke omitting the duty it is bound vnto but as we indeuour to make way vnto it by the vnderstanding as I haue said it will assume such courage and strength that the excellency of the worke being knowne albeit most painfull it will desire to do it and almost with as great facility will doe it as that thing which it naturally desireth Hee that workes after this manner shall easily become a man of singuler vertue and shall make a wonderfull repaire in his soule of the slaughter and ruine which sinne hath there made and shall also with great facility doe that which maketh men happy both in earth and heauen namely know in a great measure the wonderfull things of God and knowing to loue them and louing to reioyce in them contemning all earthly ioyes and pleasures for them 6 Instruction That God is pleased to giue to all his Saints and such as from the heart seeke to serue him such a strength of will whereby they may both desire loue refuse detest euery thing in a great measure which either helps forwards or hinders their saluation This is surely to be knowen of all as the chiefe foundation of all this discourse and of all holinesse of life conteyning a memorable Cannon of the freedome strength of will which God by his Holy Spirit hath renewed and repayred in the soules of his faithful seruants and so rowsing vp the soule from a dead sleepe and spiritual lethargie and benummednesse But here let no man deceiue himselfe as though this freedome of will were naturall and in his owne power for without the goodnesse of God 2. Cor. 3. wee cannot thinke a good thought as of our selues How much lesse can wee will or worke it But presupposing this wee say it is in mans power to desire or not to desire any thing which hee iudgeth to be desired or refused and that to this or that end as often as hee listeth as for the purpose There is no man but he may desire to be dis-reputed and dis-esteemest of men albeit thing to some men be difficult to incline vnto he may also to diuerse ends desire it and make choice of these ends as he listeth For a man may desire it thereby to obtaine the modesty of the minde which is a good end he may also affect it to the end that in something he may be like the Sonne of God which is yet a better end and he may wish it that by abiection contept he may be so disposed to God-wards that God may find in him an acceptable obedience by perfect loue charity this is the best end of all the rest Now to giue an example of refusing to will and desire a thing a man may omit and refuse and not desire to be esteemed or to be he loued before other men and that to the same ends which wee haue spoken albeit by corruption of nature he be inclined hereunto greatly to desire to be esteemed and reputed in like manner as it is in euery mans power in some degree whom Gods spirit hath sanctified to desire or not to desire any thing so is it to doe the same as often as he will bend his will and vse the holy meanes thereunto Yea euery houre as by how much oftner hee inclines and inforces his will to desire or not to desire so much sooner shall he extinguish in the soule all vitious habits and ingender those vertuous For better declaration whereof let it be remarkeable that to produce the act of willing the thing which we abhor we must consider that God is hereby serued in that we doe desire this thing and incline ourwils vnto it and as it were vse violence to the will to effect it euen as the sicke desires the bitter potion because it brings health with it which yet he naturally hateth because it is bitter But the act of not desiring that which naturally wee wish and effect is whilst considering that the thing is not acceptable◠to God nor profitable for vs we incline and in some sort inforce the will that it should not effect and desire it And this shall be truly not to desire when wee inforce the will albeit there remain a certaine repugnancy of sensuality as we see it fall out in the sick man who will not eat the meat albeit hee haue an appetite to it because it is hurtfull to him and it is something profitable for him to be vnwilling to eat it albeit the inordinate appetite hee hath to that meat be not taken away So we see that we may produce the acts of vertue as often as wee will being assisted by the mighty working of Gods holy spirit But we must consider that besides the continuall care we ought to haue of exercising the will to desire the good things that are to be desired and to omit and refuse the euill whereby the euill habits being rooted vp we may plant those that are good it concernes vs much most often to vse this present instruction whereby to restraine those first motions which do much confront and impugne euen men much giuen to vertue or
those motions in which we are longer captiued to which we do sometimes consent though in smaller sinnes as to be delighted that our words or actions should be had in some estimation or other mens to whom in some carnal and worldly respect we stood affected or to be sory and lament for the contrary namely for their iniuries or for the auersnes of others from vs. In all which albeit sinne may seeme but to haue a little share and that to consent and belong holden in these seemes not to be deadly yet so great dammage is hereby brought vnto the soule as he well knoweth it who seckes God from the heart For from hence it is that the soule is blinded and dulled and made heauy and lumpish to all good things Therefore he that would be euermore the Lord and Master of his actes and a potent man in Gods fauour so that he may easily doe the will of God must by and by resist the first motions of his will desiring and affecting iniuries labours sorrowes contempt and euery kinde of contradiction which offers it selfe resisting such appetite of sorrow and griefe which in the first motion offers it selfe for such iniuries and the like And on the other side considering honors mens fauours and all such things as are sweete and delightfull to the flesh which mooue in vs any complacency or liking we must be ready that in our will we may bring fourth the act of not desiring such things as we naturally couet for so doing we shal first shū the sin vanity by often doing obtaine most excellent habit all wicked habits being expulsed And albeit that often our euill habits and customes makes it difficult to desire that which is good or not to affect the euill yet being in our power as I haue said albeit at the beginning weake acts are produced yet must wee not bee slacke to bring fourth such acts for by little and little they will gather strength and bring no small benefit to the soule For euer as he that giues himselfe to the study of grammer if he at first learne but to decline a nowne he thinkes he hath done no great thing but as he goes on and learne to decline diuerse at the end of the yeare hee will both vnderstand and speake almost all things and so much the better the second and third yeares and so at length will become a perfect grammarian especially if euery day with all diligence and care of memory and vnderstanding he apply himselfe to the study all which care and indeuour is very needfull to become perfect so in this most soueraigne art of seruing God how much more necessary is it to imploy all our wits and time vnto which knowledge not one onely habit but many are required as the habit of the loue of God and man chiefely our enemies the habit of humility Patience and abstinence euery one of which requires more time to learne then grammer seeing in our soules are rooted sundry other habits contrary to these which neuer falleth out in him that learneth grammer or any other science Yet obserue that by how much as the acts which the will produceth are more vehement and frequent by so much sooner are habits acquired as it falls out betwixt two of vnequall wit that the one profits more in a yeere then the other in two applies his study with al his power the other labours but little therein And we call that a vehement act as when one is iniuried or despised without any precogitation or pre-conceiued imagination therof If then wee incline the will strongly so much to desire this as that wee should reioyce at it whereby through such ioy the soule might he tamed against that which it first loued against the will of God this we call a vehement act On the other side honor and fauour of men being offered vs if then we puissantly incline the will to turne away from these things because such fauour and honour might be impediments to contempt and direction which is the way to humility which God so much loueth Such acts are of so great efficacy that a few such would produce an excellent habit of humility and patience and so may we say of other vertues But aboue all our frailty requires that we labour with great sorrow we roote vp vices out of the soule And we doe not onely kill the roote of vices that great one of sinne brought foorth and practised but euery small inclination which wee feele in our selues to sinne is the roote of sin moouing vs to doe so against that which the Gospell commandeth vs. Therefore we must striue to strangle these inclinations as the children of the most high God with all our power For albeit such rootes are deeply planted in the soule yet by frequent acts at length we shall so extirpate them from the land of out flesh euen as we are wont daily to roote vp out of the earth the roots of corporall plants For such rootes are not eradicated and vnrooted at one two or three blowes but by many and frequent strong atchieuements and labours but by many more labours is one vicious habit to be displanted for it hath laide his roots much lower and more fixedly both in the body and minde This instruction may seeme to conteine nothing but dry and barren words but such doe the grounds of all acts and sciences seeme to be yet of such great benefit is this instruction that this alone sufficeth to teach vs the manner and reason of doing well albeit all other meanes were vnknowne And it is so necessary withall to be knowne and fully vnderstood as it is necessary for him that would make a strong and stable building to know and haue a sure foundation And it should bee in vaine to hope for vertue in an eminent degree by the ordinary way this way being neglected For want whereof many haue laboured but without fruit as it falleth out in many affayres of the worlde whilst a due and direct order is not obserued which is the life of euery action 7 Instruction That there is a way of planting good habites in the soule and rooting out the euil and that by the foresaide instruments and withall that it is the office of humility to bee ignorant whether wee haue obtained these good habites and withall the grace and fauour of God Hee that would rightlie serue so great a Lord as GOD is presupposing that the slaughter and ruine of the soule consists in euill habits and the reparation in good which regularly are produced by many acts or a few but those vehement strong must consider that seeing all habits are placed in the soule the acts also by which they are therein produced are principallie done by the instruments of the soule albeit sometimes they receiue helpe from that which is corporall As for the point a man desires to build a house that might giue him contentment money he hath yea and also materials
ready prepared but yet how long soeuer he shall thinke on this businesse or desire it he shall neuer obtaine it vntill he begin to worke and ioyne one materiall to another as is required in building of houses So if a man be impatient and desirous to correct it in himselfe and obtaine the habit of patience although he be iniuried both by word and deed although hee desire the habite of patience yea although he bridle his mouth from words and restraine his hands from reuenge yet shall he neuer get the habit of patience except he helpe himselfe chiefly by the inwards of the soule often moouing his vnderstanding to consider the great benefit of patience and inclining his will as the instrument necessary for the producing thereof to affect and desire iniuries and persecutions for the loue of God and our redeemer who exhorts vnto such things and suffered such things for our sakes And such a habit is thus to be produced as in the sixt instruction we heard Thou offerst to the thought of thy vnderstanding this obiection what wilt thou doe if such or such an iniury namely such as thou abhorrest were done vnto thee Suddenly from the euill habit that is in thee there ariseth in thy minde a certaine horror of this iniury Therefore presently call to mind the great good which accrues vnto thee by the sufferance of this iniury and the like and thou shalt bind thy will to desire such things nor shalt thou leaue thus to bind thy selfe vnto it albeit that it seem wholly to be constrained for there is euer some voluntarinesse in it and so often shalt thou produce such acts that that may increase which seemed scarce to be voluntary that thou maist voluntarily suffer iniuries and that this habit may be planted in thee And this example may serue also to plant the habits of other vertues namely by considering the great good of these vertues and compelling the will vnto them And if thou consider that it is the will of GOD that thou shouldest be auerse from all filthy pleasures of the flesh and compell thy will neuer to desire them not so much as in thought to dwell vpon them albeit it be but for some small time thou maist in fewe daies attaine to an excellent habit of chastity And thus may one bee inriched with all holy habits But wee may obserue that as before if by the onely praecogitation of an iniurie one may gaine the habit of patience much sooner and better may it bee held if indeede iniurie bee done one or anie other thing wherewith wee seemed before men to bee confounded and debased so that wee compell the will to desire the same For the actes of the will receiuing this iniurie are more vehement and so doe more tame the Soule then are those of the will onelie desiring or receiuing an iniurie onely in cogitation offered namely by thinking that it shall or may chance A fewe vehement actes doe worke more strongly and effectuallie to produce a habit then manie remisse which hee must verie well obserue that desires to bee one of Almightie GODS most chiefest Seruants For hee must neither say or thinke that hee will doe what in him is to obtaine the grace of GOD and other benefits of his who doth not also wish and withall reioyce in himselfe whilest those things are offred to him by which he may be the better disposed vnto them seeing these are so necessary for the discerning of vices and increase of vertues to the obtaining of perfect charity in which consists all the good and perfect obedience of God Therefore to this end it is very expedient to keepe the will very firme and stedfast in the desire and loue of God and hatred of euill to which purpose it will not bee a little auaileable to ponder the considerations and reasons wherof bookes exhorting to deuotion are full namely why God is to be loued and euill detested But yet let not this be forgotten to the end that wee may euer be restrained with the bridle of feare from falling into presumptuous sinnes that albeit one may haue gained most excellent habits of vertues yet is hee not thereby secured that he hath gotten the true good namely the grace of God which albeit hee assuredly hath whilst hee hath these things which we here speak of and shall speake yet can wee neuer naturally know when wee haue these things in the manner that the will of God is we should haue them and so we cannot be certaine that wee haue obtained the grace and fauour of God But it is very apparent and a principal signe we haue gained it is when we so in our minds handle the vertues whereof we haue gotten the habit as we thinke of other mens vertues namely that thence our heart should not be more extolled but blesse God and giue him thanks who is the authour of euery good gift and equally to reioyce for these as well as the other for the praise and glory of God which is equally manifested in the one and the other To conclude that we may not cast the salt of our sloth vpon the things that are here written it must be considered that if any seeme to endeauour to gaine some of the things which are here said that ought to bee done and cannot attaine them hee may know that this befalleth him because hee iâ—deuoured not to obtaine another thing which is here written that he ought to procure As for the point if anie doe much labour not to feele the iniuries that are done him and yet doth not strongly indeauour to come to a detestation and hatred of himselfe of which wee haue here written in his place hee shall profitte verie little at all For GOD suffers not nor regards a mans indeauour and labour for one vertue with slouthfulnesse and neglect towards another The 2. thing I proposed in the first part of thus last daies iourney of the Soule to bee discoursed was a particuler view or such furniture as was requisite for the repayring of mans Soule slaughtered and ruined by sinne This discourse might bee without bounds if wee should measure it according to mans lymitlesse corruption but the true seruant of GOD who by the former generall instruction is come vnto the knowledge of those many murthers sinne hath committed in the soule and how much hee is inabled to helpe himselfe by such instruments as hee hath receiued from GOD calling first vpon GOD for helpe by which meanes hee may vse this power and those instruments with such others as are necessarie to this purpose it followeth now that hee exercise himselfe in such things as are verie necessarie to that reparation First therefore hee must bee exercised in rooting vppe sinne in the Soule that being about to performe anie duetie to GOD there may bee nothing so much to offend the eyes of so great a Maiesty So this being don he must decke himselfe with such habits and vertues as may make him
now desire all the toyles vexations contempts c iniuries to be done thee which be wished desired c assumed so that it be not against the will of God or be the occasion of the losse of some spirituall or temporall good So this is necessary the caution discretion and counsail of some wise and holy man and a continuall feare that vnder the colour of good we be not deceiued For we must not beleeue euery spirit 1 Ioh. 4. but aboue all the light of the holy Ghost brings much light vnto this businesse which without doubt shall be giuen to them that with humility of heart seeke it It is also besides necessary if we will worthily hate our selues not onely to leaue all delectable things and withall desire all greeuances and vexations but withall we must herein reioyce when any such aduersities and priuations of pleasant things nay of necessary things befal vs from any which is more greeuous vnto vs then whilst we â—ake them vp our selues but chiesly when in our iudgement he who doth such things to vs doth it with an indiscreete and malicious intent And albeit we cannot without manifest signes iudge hereof nor yet then with any firme resolution And albeit we ought much to lament the offence of the persecuter and wrong doer louing him in the bowels of compassion as one from whom we haue receiued a singular benefit yet when we shall manifestly see it we must bee very carefull that so great a gift pretious pearle perish not but considering the reasons wherfore euery one must hate himselfe as we shall shew anon then must our will come on producing most frequent acts of desiring and accepting such persecution and contempt which is done vnto vs which things when we haue done we shall be inriched with the holy hatred which we looke for All these things Christ Iesus our Master hath both by word and example taught vs whose most holy soule albeit neuer wounded with the sting of any sinne and so there being no necessity of handling that pretious body with any asperity of hatred yet would hee for our example despise all delectable things and suffer persecution and to bee so euill intreated as neuer was any other man All which hee did that wee might learne what wee ought to doe to obtaine this hatred of our selues which is so necessary Seeing then his Maiesty would suffer such things by his example to induce vs to the like Christ suffring for vs 1. Pet. 2. and learning vs an example to follow his steps Let vs for the loue of God open our eyes and behold if it bee iust that our GOD and Lord should suffer so much for our sinnes and to our instruction so many iniuries indignities and persections whilest we casting off all shame forsake him and not onely not in act beare any kinde of punishment or iniury for his sake but not so much as to haue will to suffer it nor yet euer meditate or desire it and much lesse that any man should speake to vs of it Surely as it would be ridiculous if any did desire to be called a student in Diuinity or to be accounted a Diuine which is neither exercised in that study nor yet is desirous to know any principle of it so is it ridiculous that any should esteeme himselfe the seruant of God or be in any religious congregation which is the schoole of all vertues who labours not to procure and haue this holy hatred chiefely hauing so excellent a Master to teach it vs. Let them consider this who are so negligent in religion that they thinke all Christian duties to be but matter of conformity and let them know that the name of Christians agrees not to them vnlesse they study the doctrine of so sublime a searcher deliuered vnto vs both by word and example And surely if nothing else would driue vs to this care but only that we might imitate so great a Master as the Sonne of God and be made like him euen that might suffice without any other reason to make vs walke the iourney which so worthy a Master hath troden out for vs seeing wee are sure that he cannot there erre in the way nor hath lost the crowne of glory But that wee may more fully obtaine this thing one thing is to be noted which at the first blush may seeme to be of smal moment but more aduisedly considered will be thought of much worth Namely that the chiefe exercise most expedient for vs to vse for the gayning of this holy hatred is that incessantly we pursue and assault those our innumerable small desires which euery moment occur And the manner of pursuing them is after the fashion of those who indeauor to set vpoÌ„ a potent aduersary by deceits For with great circumspection wee must prouide whether happily wee desire any thing which is not of GOD nor leads vs vnto GOD and assoone as we perceiue that anything falls out that may delight vs besides and without GOD suddenly the will is to bee inclined to contradict it and not to accept it But assoone as wee shall see any thing befall vs contrariÌ„at or displeasant to vs by and by to incline the will to desire that Which if any shall frequently exercise hee shall farre sooner obtaine this holy hatred and withall so great dominion ouer himsclfe as cannot be in words expressed For it is most certaine that this is the key of all those treasures belonging to perfection 2 For what cause wee must hate our selues is now to be discussed Which albeit may sufficiently bee grounded out of these assertions of our Sauiours Hee that hates not his owne soule cannot bee my Disciple Luk. 11. Matth. 11. and hee that will follow mee let him denie himselfe c. Yet to giue the greater satisfaction to this point which is holden of most men for paradoxall and vntrue we must obserue that for many causes it is very profitable for vs and that GOD requites no lesse seruice at our hands then to hate our selues 1 Which might serue for all wee must hate our selues because what euill so euer is in vs and what defect of vertue and good soeuer is in vs proceeds from this that wee doe not hate our selues for all this euill and all defect of good in vs is deriued from this that wee loue and desire some thing against or besides the commandement of God All which we do only for the loue of our selues Therefore if we would haue our soules inriched with the good things of God and infranchised from the euill wee cannot but hate our selues He that loues his soule Ioh. 12. looseth his soule said the eternall truth it is the roote and fountaine of all euill in mans heart Therefore one said well if thou shalt loue euill August then thou hast hated if thou shalt hate euill then thou hast loued learne therefore to loue thy selfe in not being thy selfe for whosoeuer loues himselfe is
it Behold now we are at the point of death For at that time sensuality hath no life but is wholy subiected the miserable reason â—is not then mistresse as it ought but compassionats sensuality as her sister albeit aduersant the deuill who is neuer a sleepe indeauours by all his michinations to inflame vs that we might the more feele the persecucion yet God who is faithfull 1 Cor. 10. will not suffer vs to bee tempted aboue our strength Now it behoueth vs to see what on our behalse we can and ought to doe with Gods assistance in such a danger Namely that the iniury being so present nere vnto vs as much as is in vs for some short time we forget the same and for this time to lift vp the eyes of our consideration to thinke on those innumerable riches contained in the loue of God towards vs and with this consideration we incline the will to loue and desire the infinit good of this loue so as now louing and desiring so great riches we turne our selues and incline our wills to the present persecution before as it were forgotten and reputing it to bee so necessary as wee haue said to obteine the riches of Gods loue we desire the same with all our might inforcing the will with all our power to desire it Thus no doubt the will being mollified and strenghthned with the reward of the loue of God and future glory will bee most ready to be inclined and drawne to accept such persecution which before was so terrible in our eyes and if wee exercise this often wee shal be so accustomed to that which is good that what before seemed aboue nature wee shall now with great delight performe And this would be againe and againe considered because it is of great moment aswell to the whole Chapter as that of Humility Patience Affections of the soule as also that of the loue of our selues and againe to any difficulty or labour inward or outward to conclude to the whole method of seruing God If I should adde more reasons why wee should hate our selues I might tell you 4 That consideration of shortnesse of life were very effectuall hereto For seeing so small time to tarry why should wee fall in loue with our selues 5 The consideration of the euills of this life in the world wee shall haue pressiue and trouble and all things that may iustly make vs hate our selues 6 Consideration of our daunger 7 The consideration of them that haue perished by too much loue of themselues 8 The consideration of our seruitude whilst wee are heere 9 The consideration of the worlds ingratiude And lastly the consideration of the forgetfulnesse of our selues and of God All which might be strong motiues against all selfe loue which is the best of all graces moue vs to this holy hatred as the goale of goodnesse 3 How true charity hatred of our selues do stand together I briefly shew thus They not only stand together but so stand together as we shall neuer be able to climb to the top of charity except we hate our selues For assoone as one doth hate himselfe as wee haue said and not before he then hath all the loue which he ought to haue towards himselfe and which is most profitable for him as also which God would that he should haue that is to say he then hath the loue of God and of vertues and celestiall glory and all things that doe conduce vnto it And this loue suffers not the co-partnership of any vice albeit we are inclined to it and so denying our selues and hating our selues and taking from our selues the euill that we desire we are filled with the true diuine loue which otherwise we could neuer inioy 3 Exercise is to adorne our soules with vertues necessary to the beauty of the soule He is said to haue a beautifull soule that hath his naturall appetites conforme with sanctified reason and the lawes of God And this conformity is nothing else but a certaine troope of vertues whilst euery one being placed in his due ranke in the soule makes it beautifull and directs it as is conuenient for the great dignity thereof mitigating the false and euill concupiscences which cleaue vnto it by sinne and disposing it to serue him and without contradiction obey his will that created it It is not amisse then that wee know what course must be taken to come to these vertues As much therfore as maybe gathered from the sacred word it selfe and writings of the godly belonging hereunto we will reduce all those things wherein it is necessary that he be imploied who would acquire so great beauty of soule vnto three 1 That hee beg helpe of one more potent then himselfe seeing all our powers arc too weake to reach such high things and to this serues prayer 2 That with many acts as with the matter he build these habits of vertues 3 That as with a bridle he may restraine or warily lead and guide the naturall affections which are found in euery man called of diuines and Philosophers ioy sorrow hope and feare 1 Of prayer Our most high and omnipotent God would haue vs stand in need of his supernaturall helpe seeing the good things vnto which he hath created vs are supernaturall And he would also that we should call vpon him for them not but that he more desireth to giue vs them then wee to aske them of him but that we might possesse that with greater glory which we obtaine with greater labour of desire Besides he would haue vs aske that as importunate suiters we should more frequently present our selues before him and so by often presenting our selues in his presence might the better come into the knowledge of him For by how much we haue the thing present before vs by so much the knowledge of it maketh the greater impression and the better we know his greatnesse and super-eminent qualities we shall the more reioice in him and the more we shal reioice in him and know him the more we shall loue him and by how much as we shall know him and loue him more by so much more will the beames of truth shine in our soules and to conclude by how much as this light together with his loue shall shine in vs by so much more whatsoeuer is not good or tending to God shall be nothing reputed in our eyes and by so much more shall we hate that is euill imbrace all vertue and come neere vnto God From whence it is cleere by many reasons that prayer is a sure iourney to obtaine whatsoeuer is necessary for vs and that it leades vs to the height of loue to which we were borne Therefore we must esteeme this prayer or that necessitie of prayer as a pledge which God hath taken of vs whereby to retaine vs with him For hee knowes well how much good comes vnto vs by his presence and how assuredly we would forget him if wee had no need
bee banished when they are not directed to that end that in them may bee found the seruice of God That therefore wee may the more easily banish them wee mâ—st know that all ioyes which the world affoords vs are to bee placed in true euills and that for the cause following And hence it followeth that all things which bring sorrow and griefe are to bee placed and accounted amongst true good things seeing that by these as by most wholesome sanatiues are cured the wounds of our soules And surely he that rightly vnderstands and performes these things may very easily doe that Boetius couselleth and which is in this Chapter discoursed to which that shall not a little helpe which is written in the 6. Instruction Yet wee will seuerally and briefly speake of these affections beginning 1. With ioy where we must know that we are to ioy in nothing but in God and the things with are of God such are all the things that direct vs vnto God The reason is for he that hath so great matter of ioy in God and the things which are of God is very in circumspect if in the meane time be occupie his mind in reioycing in any other thing seeing our forces are so much weaker to reioyce and loue by how much they are more deuided and distracted into sundry ioyes and businesse Wee ought also to know that albeit we giue our selues wholy to GOD yet shall we not doe that we ought to doe how much lesse if wee be distracted into other affaires Therefore one of these things of necessity we must doe either repell euery other ioy assoone as it insinuats it selfe to which purpose wee must refort to the sixth Instruction or else that it be ordered towards God so it be not vaine ioye as in the 2. Instruction And that so our ioyes ought to be so ordered we are taught Reioyce in the Lord alwaies Phil. 4. againe I say reioyce vnto this we ought very carefully to looke For dayly inumerable things of small moment there are which popose a matter of ioy vnto vs from all which a man must presently extricate and acquit himselfe nor doe I thinke it needefull here to vse any example For this is a generall rule concerning euery ioy that is not in GOD or actually referred to God Yet that by more aduisedly pondering whatsoeuer hath beene said hereof we may the more liuely feele it we may obserue that if it be accounted an abiect and base thing for a great King flourishing in all abundance to esteeme a little scrappe of siluer so highly that the gaine of it would greatly reioyce him and the losse of it mightily afflict him and cast him downe then farre more is our basenesse who hauing euer present the infinit good things which God possesseth for himselfe and vs in which we ought to reioyce we yet reioyce in other things of no worth offring themselues vnto vs such as are all the things of this world chiefely seeing we ought to loue him more then our selues and so esteeme his glory more then our owne 2. We may say the same of him that grieues for any thing that can befal him in world which hee can loose except it be sinne or bring him to sinne as in like manner we may say that it is great abiection to grieue for such things hauing before his eyes so great glory for which he ought to reioyce Therefore we must neuer suffer any griefe or heauinesse to tarry in the soule but that which ariseth for our sinnes Grieue for nothing saith a holy man but for sinne onely And this is the reason for sorrow is either for the euill that is present or the good that is lost now seeing no true euill or good can be lost but for sinne we should not be sorrowfull full for any other thing Besides we may adde that which wee haue spoken of ioy that to whom so great an euill so falleth whereat to grieue as is sinne hee deales very inconsiderately in diuiding his powers to sorrow for any other thing seeing all his strength and ability sufficeth not to sorrow so much for his sinnes as he ought Therefore that wee may the better expell sorrow from vs we must consider and say when all kinde of tribulation lieth vpon vs why haue I greater care of my selfe then my God would that I should haue seeing I am not my owne but his Hee will haue care of that which is his owne knowing what is expedient what should befall it This is that which I would say that whatsoeuer doth befall vs that is painefull it ought to be acceptable and welcome to vs how long soeuer it last as that thing which is conuenient vnto him that is Gods nor to grieue more for it then God whose wee are commaunds that wee should grieue If any aske how much GOD would haue vs to grieue I answere that he would haue vs to take so much griefe as the acerbity of the thing that befalls vs doth inforce vs to feele yet so as that wee reioyce so much at the sorrow as it shall last as at the thing which comes from the hand of God and that by this ioy wee may labour to driue away the griefe as the case shall require that we procure it after that manner which we know that God would haue vs doe it and because hee would haue vs doe it for by one meanes it behoues vs to bee deliuered from the state of sicknesse namely by procuring leuitiues and by another way from the strength of famine namely by procuring meate also after one fashion from the violence of could by getting fit garments and after another from the troubles of persecution whilest it hinders vs from the worship of God by reason of the debility of our nature to which is necessary that wee giue our selues wholy to vertues thereby to gather strengh or else to flee the persecution whilest our powers doe no more suffice to beare it together with that that God hath inspired vs thereunto Yet are all these remedies together with all others which are also necessary to be procured with ioyfull moderation and because GOD would that wee should procure them wherby being deliuered froÌ„ such greeuances wee might with more quiet serue God albeit there is a necessity of suffering them so long as we cannot shake them off and that we should reioyce for them because GOD would haue vs to beare them for many causes some manifest but others hid from vs. And truely I know not how it commeth to passe that euen in this life God doth not giue himselfe wholy to that man whom hee hath so wholy taken for his owne But seeing it is certaine that he wil giue himself wholy to him happy shall that life be for seeing God shall so be his hee shall euer reioyce in his so great good and glory as if they were his owne proper riches Oh how blessed is that man that knowes this Iubile for there are
no words which can manifest the ioy hee finds in his heart whose soule with the whole heart shall thus say Oh what an infinit good doe I possesse seeing God which is more I or more mine then I am my owne doth possesse so infinit good things whom I now see albeit imperfectly yet I seeke him and hold him for my owne more then euer I held or possessed any thing for mine Let vs not thinke that this can bee expressed in words but let vs to our purpose conclude only that so great a good ought to mooue vs that wee should not otherwise feele our griefes but as wee now haue spoken seeing wee ought not to desire for our selues any other thing then the diuine goodnesse hath ordeined for vs and after that manner he shall thinke fit to dispose But it is fit that we diligently ponder all the words wee now speake because they are of great vse and conteine great perfection Therefore euery seruant of God must be prouident that by the said coÌ„siderations he presently put from him the infinit paines and sorrowes which the miseries and discâ—nteâ—tments of the world thrust vpon him To which thing are necessary the acts spoken of in the sixth Instruction presently casting away the vnwillingnesse as it is there spoken and that so often as such griefe shall occurre or to speake more rightly euery one should in will occurre and meete the sorrowes that hee may desire those things from whence sorrowes and afflictions arise For when these are desired then the sorrow ceaseth which first did arise from heauen euen that we hated these things and it is most iust that wee should desire those things from whence commeth such grieuances aswell for that they come from the hand of God Iob. 1. as also for that our sinnes haue deserued them and with all many good things doe come vnto vs by them Therefore from hence it followeth as from a certain rule that the faithfull seruant of God ought either so to expell or else to direct his ioy and griefe to Godwards that nothing else should occupy his thoughts besides God wherby perfectly to expel it he may indeauour to make it a custome to take vp some painefull thing and as often as any delightfull thing or ioye shall fall out to bring fourth the act of sorrow and griefe and againe on the other side to reioyce as often as any grieuous thing shall fall out And surely it is most iust that he who offeÌ„ding God and expelling him from the soule hath deliuered his soule to Satan should ioy at euery griefe and grieue at euery ioy that befalls him In this manner is that to be vnderstood which is wont to bee spoken Let thy ioy bee euer vnto thee for a punishment and thy punishment for a loy And hee onely shall performe this perfectly who shall more manifestly know that all things in themselues and in respect of vs are nothing but so farre fourth as they are of themselues or by vs directed to Godward And albeit euery man thinkes he knowes this yet happy is that man in the world that sall truely know and feele this in truth 3. Now as for the affection of hope we must know that it is not the same with that vertue which is called Hope For that which is the vertue is not common to all men but that which is the affection of the minde all men haue so that it is naturall as well to Heathens as Christians in so much that as we see it is naturall as well to the one as the other to reioyce and to feare so shall wee see the Heathen hope for diuerse things as well as the Christian Of this hope which is no vertue but an affection common to all wee may obserue that albeit wee are inclined to Hope for many things often yet nothing ought to reft in our hearts to bee hoped for besides God and those things by which we thinke wee may the better draw neere to God to serue him for whatsoeuer thing else we must thinke to be of no worth anâ— if at any time we see the hope of any thing to fix it selfe more in our hearts then felicity and vertues we must presently expell it seeing that it is euidently against the due and right end 4. So must wee also doe in feare namely cast oft all that which is not concerning God The reason whereof the Prophet shewes The Lord it my light and my saluation Psal 26. whom then shall I feare and so the Sonne of God feare not them that can kill the body but feare him that can cast body and soule into hell fire q. d. You are much to feate the offending of God or to prouoke him to anger but he cannot be more prouoked to anger then if by your sinnes you giue him occasion to send body and soule into hell fire Hence it is that hee cries Alas I will reuenge my selfe of my enemies Is 1. Therefore most iust it is that this great God be so feared with a filiall feare For it is more to be desired that we should pluck out our eyes theÌ„ to doe any thing to displease so great a God and so good a Father and Lord as he is Nay hee is not to be feared with any other kinde of feare seeing he only can giue both life and death eternall and fearing him there is no cause thou shouldest feare any thing else in the world Qui timet Deum omnia timent eum qui non timet DeuÌ„ timet omnia He that feares God all things feare him but he that feares not God feares all things For albeit all the calamities of the world rush in vpon vs if we feare them not they can affect vs with no euill which can truely be called euill But rather if we boldly confront them and take them with a thankfull minde in that our God and Redeemer would haue vs to imbrace them in memory of those things which hee suffred for vs they will increase in vs perpetuall dignity and glory Therefore being prepared hereunto that we esteeme of no worth or rather esteeme as a pretious ornament whatsoeuer calamity can befall vs in the world if any feare creepe vpon vs by and by in will wee meet it to repell it that it haue not that place in vs. In which the reuerent feare of God necessary for vs ought to be placed to this the sixth Instruction is necessary Surely hee that shall thus rule the passions of the soule shall liue without vitious passions in a great perfection and shal come to that peace which maketh the peace-makers bee called the Sonnes of God Of the passions SEeing it is impossible for him to get the victory that doth not know his enemies and the more cruelly they vex vs and grieuously wouÌ„d vs the more need there is to know their wiles it cannot but be a matter of singular consequence for the true inriching of our soules to know how to
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
befall him more grieuous then it seemed hee was able to beare presently the appetite apprehending some feare beginnes to be daunted and to step backe as at some vehement tempest or sudden and fearefull ruine of a house for it loues the commodity of good things from whence it is that this feare of suffring any thing ariseth Then doth reason worke in this manner namely the second of those three waies of taming the passions The Lord is my light and my saluation whom shal I feare The Lord is the protector of my life of whom then shall I bee affraid Surely I will not onely not feare by Gods grace to vnder goe this burden it hath pleased him to lay vpon me but also albeit euen Castles and Fortresses should â—tand vp against me my heart should not be affraide But if for all this the sence make any reluctation then that third way of taming those passions which consists in the Imitation of Christ is here fitly to bee vsed For when the inferiour part of Christ feared the acerbity of his passion euen to the sweating of bloud hee stirred vp by deliberate act of reason the passion of audacity that hee might conflict with feare and preuaile against it and so rising hee admonished his Disciples Arise let vs goe hence behold hee that betraieth me is at hand Behold let vs arise saith our Champion Christ and as feare possessing vs wee laboured to flee from an instant daunger so let vs couragiously by a stirred vp audacity meete the daunger comming Thus did Christ and shall he be worthy of Christ that will neuer striue to accompany him in agony 3 The remedy of the passion of anger It often falleth out that a man either by words or gestures findes himselfe to be little esteemed and contemned of some either his inferiour or not much aboue him by and by anger is inflamed and hee desires seekes in the same manner to render at least a like kinde of reuenge for the appetite will begin to complaine saying hee ought not to haue made so small account of me he might haue risen vnto me hee might haue put off his hat he should not so lightly haue improoued the things I spake Hee ought not so to haue contradicted me he ought not to haue controuled mee in that manner hee might haue answered mee more mildly seeing I am no way inferiour to him as many things will the loue of a mans owne excellency obiect But now the superiour part will herein doe thus to mitigate this passion Thou fierce disordered passion be quieted For it becomes not man endued with reason like a beast to waxe fierce and angry and by a certaine drunkennesse of fury to become mad for the turpitude and vilenesse of this passion doth euen in the countenance bewray it selfe whilest the eyes doe sparkle the lips tremble the speech is hindred and the whole man is alienated from that meekenesse which being a sociable creature is naturall to him This manner albeit but naturall yet is it very effectuall to the subduing of anger But the second kinde of subduing the passions is more worthy the true Christian and that is thus blessed are the meeke for they shall possesse the Land of the liuing and shall I for this beastly and brutish passion despoile my selfe of the right of this inheritance which faith shewes vnto me The third kinde of taming this passion may bee this and most apt for such as will follow Christ For as a Lambe before the shearer hee opened not his mouth and as a sheepe vnto the slaughter he was led when hee was cursed hee cursed not againe when hee suffred hee complained not hee deliuered himselfe into the hands of him that iudged vniustly and shall not I be meeke and milde Many other reasons might be vsed to restraine these passions but here I desire may bee obserued as also in other passions that these passions may profitably bee exercised if they bee transferred to diuine things and surely the vse of desperation albeit not so proper as of other passions for it hath not any spiritiall good which for the hardnesse of it is to be despaired may be this according to the counsell of the Kingly Prophet trust not in Princes nor in the sonnes of men in whom is no saluation q. d. hope not nay despaire of saluation from men who altogether are voide of it for that saluation which the world by an impudent lie doth promise is to bee despaired of Feare hath a most large field for what is it that iustly can bee feared in this life not sudden death nor the torments of hell nor the seuerity of the last iudgement nay nothing albeit the most terrible euills of this life ought to put vs in feare for Christ hath said feare not them that can kill the body but feare him who hauing killed the body is able to send the soule into hell fire In like manner anger may bee exercised many waies there are sinnes there arc enemies of the soule and amongst others most cruell are the passions which doe continually disturbe and oppugne the reason of man but against these enemies our Sauiour Christ hath taught vs that anger may wholesomely be stirred vp in vs whilest being most meeke yet did hee waxe hote against desilers and abusers of the Temple Thus haue wee briefely been taught to master our passions which are the greatest enemies to the reparation of our soules But yet before wee conclude this point let vs take this obseruation with vs to consider diligently the originall increase and declyning of our owne proper passions for besides the former things we shal finde many things of much profit if wee shall diligently marke that sometimes this passioÌ„ sometimes that as if they were borne of diuers parents doe produce sundry effects as by the example following may appeare There is nothing doubtlesse seemes lesse consonant to anger then delectation and yet it often growes vp with anger as when a man in his fury reuengeth himselfe but griefe and heauinesse doth more directly disagree with delectation then anger and yet griefe in the very motion of sorrow conceiued of the absence of the thing is cause of delectation whilst it begets the memory of the thing beloued But the other are more plaine that namely out of the loue of good the hatred of euill which is repugnant to it ariseth out of concupiscence and desire of the good deferred doth sorrow grow by reason of deferring it and this duell of the 2. passions thus conflicting together is very well knowne seeing towards one and the same thing as namely fasting the appetite both dares do it because it hopes for victory feares also because terrified with the difficulty which do serue for this purpose that both the various commixtions of passions may bee knowne and also that their sundry remedies may succeed But this must euery man most carefully labour to know namely of what passion hee is most grieuously
in this methode is most singularly proposed by what meanes one may come to the sublime and perfect practise of all that is written in all the bookes of God and godly men Besides this is shewed by the confession of many who thought themselues before to haue had a sufficient loue of God according to the frailty of man and that they serued him according to his will but yet hauing read some such direction and methode as this is they affirmed that almost they had not serued him at all and that now they serued him more in one day then in ten before And the same shal be also fully manifested by experience of theÌ„ who reading these things againe and againe will euer doe according to this forme or such like euer doing all they doe to the praise and glory of our most potent LORD God shall grow mighty and powerfull seruants of his for euer 2 The 2. point which in this 4. iourney of the soule to heuen I proposed was a daily short methode of practising such holy duties as wold make our whole liues a sweet smelling sacrifice to God This I will dispose into these sixe considerasitions 1 The duties which are to be done the former part of the day 2 Those to be don in the euening 3 Such as are to be don euery weeke 4 The duties to be don euery month 5 The duties to be don euery yeare Lastly the duties which at all times are to be done 1 The first worke of the day is is leauing of our beds and applying of our mindes to watch labour Wherin we must preuent the sun and euer thinke we heare the voice of the Angell arise quickly Act. 12. This timely rising is of great moment for vpon it dependeth the whole sensible deuotion of the whole day and the diuine visitation Assoone therefore as thou art vp turne thy heart and minde vnto God and labour in that first moment of day to bind him vnto thee with the affections of thy loue For it is iust thou shouldest consecrate vnto GOD the first fruits of the day and first receiue him into the closet of thy heart as that guest who to this end turneth in vnto thee and bringeth with him a troupe of vnspeakable graces to season thy heart and sanctifie all the actions of that day To this end therefore thou must cast from thy heart al thy cogitations wherwith Satan laboureth to exercise thee offer vnto God the first fruits of thy cogitations either in thought or some holy meditation vpon thy knees vntill thou hast coÌ„ceiued some affect feeling of deuotion labouring to cast froÌ„ thee al vaine cogitations which then doe chifely infest thy minde for hereby thou shalt be more deuout to euery good worke and more expedite al that day This is of great moment because if thou openest the gate of thy heart to any vaine cogitation or care it will make thee vnquiet and lesse apt to pray It is in the power of thy will Gods grace assisting it to admit this cogitation but not to reiect it after it is admitted because after it hath gotten the possession and dominion of the heart it will be very difficult to cast it out Whilst thou art it cloathing thy selfe inuocate the blessed Trinity and pray with heart and deuotion for the obtayning of zeale to pray of holinesse and diligence in performing the duties of thy calling For this purpose thou must haue in memory some such short praiers as may stirre vp thy affection This done and thy selfe being fully made ready cast downe thy selfe before God and with as great affection of minde as thou canst giue him thankes that hee hath giuen thee as quiet night and wholesome sleepe that hee hath graunted thee a new day and longer time to acquire thy eternall saluation and that hee hath deliuered thee from many daungers both of body and mind from all the iullusions of Sathan and thou shalt instantly begge of him grace to shunne all kinde of sinnes to performe worthily the duties of thy calling and in all things so to seeke his most holy will that thou maist be acceptable vnto him offer vp vnto him thy body and soule thy cogitations desires words and workes in the vnion and merit of Iesus Christ that from it and it onely they may become acceptable to him Lastly put on a full resolution of shunning some particular defect and sinne and of exercising some particular vertue and aske of GOD a speciall faour and helpe to the performance of this holy worke 2 After we are thus risen from our beds wee are to prepare our selues after a little while to pray For he that comes to pray vnprepared is like vnto him that teÌ„pts God because hee doth not so much please God and obtaine any thing of him as he doth prouoke his indignation against him Now the preparation which then is to bee made is of two sorts 1 If a man bee not of a good memory or much exercised in matters of deuotion hee must from some booke or paper appointed to that vse read againe the points of meditation which he reade the night before as wee shall after shew that the mind bee not in the time of praier wandring to seeke matter and so bee distracted The 2. is conteined in those words of Abrham beginning his praier to God Gen. 18. I haue begunne to speake vnto my Lord and I am but dust and asâ—es In which words are three things which this excellent preparatioÌ„ consists 1 That thou thinke thou must pray because thou art but dust and ashes 2 That thou consider him to whom thou speakest that hee is thy Lord God 3 That thou meditate the things thou art to speake A holy father interpreting these words saith thus Thinke not O Lord Chrys that I am ignoraÌ„t of my self and do exceed my bouÌ„ds vse too much confidence For I know that I am but dust ashes but as I know this and know it clearely so neither am I ignorant of this that the greatnesse of thy mercy is plentifull that thou art rich in goodnes wouldst haue all men to be saued Think therefore whom thou art to wit a most vile man a most ingrate sinner for thou art indeed dust and ashes dunge and stinch it selfe and with this cogitation humble thy selfe Thinke also to whom thou doest pray namely to the most wise mercifull and potent God the louer of Angels nature the repairer of mans nature the framer and maker of all things Admire his dinine Maiesty inâ—â—mously present which susteines thee loue his infinit goodnesse which is ready to heare thee and graciously to fauour thee be rooted in hope in that thou canst neuer depart out of the presence of so great a King either empty or forsaken Lastly thinke what good affect thou wilt drawne from thy meditation that thou maist direct thy considerations vnto it and what thou wilt pray for that so thou maist obserue
Behold thy Sauiour Christ in the midst of thy heart as a most pious Father who begate thee on the crosse not with pleasures but sorrowes and thy selfe as the prodigall sonne returning from a farre countrey after thou hast wasted all thy Lords goods with vicious liuing and knowest thy selfe to stand in neede of his goods and mercy 2 Giue him infinit thankes 1. Because hee vouchsafed his presence at the Sacrament that hee might claspe thee in the armes of his loue being his forlorne and cast away sonne returning vnto him from a most barren land namely from thy selfe 2. That with so much pity he would receiue the petitions of his most vnthrifty and disobedient child begging pardon of him 3. Because a father most worthy of infinit loue would not onely receiue into his house a most vngracious child but also would dwell euen in the dung-hill of his filthy-breast 3 Being placed before him instantly desire beg of him true sanctification that being clensed from sinnes and adorned with all vertues thou maist cleaue vnto him cōtinually both in vnderstāding and affection by perfect faith and charity maist liue of him through him and for him 4 Loue him with all thy might so that for him thou despise thy life if need be the health of thy body riches pleasures and honours and accustome thy selfe to llue without the creatures 5 Begge the seauen abouesaid 7 Meditation 1. Behold thy Sauiour in the midst of thy heart as thy most sweet bridegroome who loued thy soule not because worthy but because hee would and so pleased his owne goodnesse and thy owne sould as his spouse ioyned vnto him by the bond of marriage and allured enticed to him by infinit benefits bestowed 2 Giue him infinit thanks 1. Because he was pleased to be present at the Sacrament that he might ioyne thee spiritually but inseparably vnto him and might cherish the with the sweete imbracements of most chast loue 2. Because hee heard the intreaties of a most faithlesse spouse begging his fauourable aspect and imbracing 3. Because hee hath decreed for euer to dwell with thee in thy bosome as in a bed of all other most desired of him 3 Raise vp thy affection towards eternall glory and compell thy selfe feruently to desire it and to bee transported from this miserable world and say to him as to thy husband tell mee Can. 1. thou whom my soule loueth where thou feedest where thou liest at noone 4 Here gather together all the affections of loue and loue the Lord thy God with all thy heart with all thy soule with all thy minde with all thy powers with all thy strength and with al thy might 5 Aske of God those seauen former petitions This forme of thankesgiuing if thou likest not vse thy owne iudgement in some other But bee sure thou omit not this duetie For the sinne of unthankefulnesse is of all other sinnes the most daungerous albeit thou shouldest receiue but verie small benefits but receiuing so manie and so vnspeakable benefits especially this whereof no man can account the worthinesse it were most intollerable not to giue thankes And for this cause is it that thou receiuest not the mercies thou often desirest because thou hast beene so vnthankefull for this so great a benefit so often receiued For as that deuout father writeth Wee see many at this daie aske with great importunity the things they know that they want Ber. but we know very few that haue giuen worthy thanks for benefits receiued It is not reprehensible that wee instantly doe aske but surely it denies the effect of the petition when we are found vnthankefull And happily this may seeme to be clemency to deny to the vnthankfull that which they aske least it might fall out vnto vs that we should be iudged so much more grieuously by how much wee haue been found more vnthankfull for benefits heaped vpon vs. Therefore in this case it is a point of mercy to withdraw mercy euen as it is a point of anger and wrath to shew mercy namely that mercy of which the father of mercies speakes in the Prophets Isa 26. Let mercy be shewed to the wicked and hee will not learne righteousnesse therfore let vs bee euer thankfull for this so great a benefit and neuer suffer it to passe away with out some notable thankfulnesse of heart for it 7 Of the studie of Christians and how they should profit in learning THere is no man but knowes Idlenesse to be the maine enemy of all vertues therefore must the Christians labour be to keepe him off and shut him out of doores It is not by Idlenesse or sleepe that the reward is obtained as one saith As there is no worke proceeds from him that sleepes Ambr. so there is no fruite but losse comes of Idlenesse Idle Esau lost the blessing of birthright because hee had rather haue meate gotten to his hand then seeke it But painfull Iacob found fauour with both his parents Therefore in all thy studies and readings which thou dost vndertake for increase of thy knowledge labour to bring with thee a right intention and a true scope vnto which all thy knowledge is to bee directed Thou must not learne or read that thou maist become renowmed amongst men not that thou maist bee instiled a learned man not that thou maist bee holden for a great man not that thou maist steppe vp into the chiefest Pulpits and Chaires of Doctors not that thou maist gaine preferments in the Church or policy because to learne to this end is great vanity Thou must not learne that thou maist satisfie the appetite of knowing if thou maist know new and subtill things that thou maist onely fill thy vnderstanding with the knowledge of excellent things for this is vaine curiositie But learne thou that thou maist please God that thou maist accommodate thy selfe to his good pleasure and the prescript of his obedience that in knowing God better thou maist more ardently loue him and more feruently serue him and more diligently performe the duties of the calling wherein God hath placed thee A blemish in any garment is vncomely but in a most pretious garment of silke or costly stuffe much more vncomely so a preposterous intention in euery labor of man is discommendable but in the gayning of knowledge is much more intollerable The great daunger of such as direct their studies to such vaine ends the wise man well describes Iob. 20. His meate in his bowels was turned the gall of Aspes is in the midst of him hee hath deuoured substance and shall vomit it for God shall draw it out of his belly For knowledge is as bread whereby wee refresh the minde which shall be turned into gall when wee direct it to vanity and ambition And the learned doth but vomit it vp when from his drie and barren heart he powres it out without all profit either to himselfe or his hearers And it shal be drawne out
cloath which is often washed is so much the cleaner so the conscience by such examination becomes so much the purer by how much it is examined oftner Therefore if the commodity of time will serue thee a little before thy dinner discusse thy selfe thus Consider the state of thy minde and body what is awanting what it hath profited what hinders thee to profit And how thou maist meere with it either by declyning or resisting or gouerning or tolerating some thing Search into thy selfe how thou hast spent that morning how thou hast walked with God that thou maist repent thee of that wherein thou findest thou hast offended Take an account of thy selfe and 〈◊〉 a iust Iudge wring from â—ny 〈◊〉 a reason of eâ—â—ry fact sayinâ— Way haue I wounded my bâ—â—â—ers fame Why haue I rashly iudged my brother Why haue I contemned GOD Why haue I beene angry without a cause Why haue I marmured that euery thing hath not fallen out to my fancy Thus must wee discusse our selues for our morning sleepes inquiring also how wee past ouer the last night â—nd how wee failed in any good duty Thus if a man doe order his waies hee shall grow from strength to strength and shall see the GOD of gods in Sion This thing that good father saw well Ber. who vpon those words of the Prophet Let vs search our waies speakes thus In this thing let euery one iudge himselfe to haue profited not when hee shall finde in himselfe what hee may worthily reprehende but when hee may iustly reprehende that which hee shall not finde in himselfe Then hast thou not in vaine searched thy selfe and if thou hast obserued that thou hast need againe to search thy selfe and so often hath not thy inquisition deceiued thee as often as thou shalt thinke that it is to be iterated and renewed 9 Of our behauiour at dinner THere is do doubt the houre of our refection is compassed with no few daungers for often the delicacy of the fare makes vs ouercharge the stomacke with too much and so blunt the edge of the soule and the minde and fall into many and grieuous sinnes Therefore it behoueth vs herein to bee most circumspect least whilst we refresh the body for the health of the soule we loose the beauty glory of the soule First therfore thinke with thy selfe how vn worthy thou art of these blessings how many grosse sinnes euen since the last night thou had committed how coldly and negligently thou hast serued God wandring so many waies out of the rule of righteousnesse and lift vp thy minde vnto God assuring thy selfe that GOD would not haue thee to eate for thy pleasure but for necessity and that thou mightest bee the better inabled to serue him and doe the workes of thy calling This done power out thy praier vnto God to giue thee grace that vnto this end 1. Cor. 10. thou maist eate and that all may bee done to the glory of God After thou hast blessed the meate prouided for thee thinke with thy selfe that these things are giuen thee as out of Gods almes and bounty vnto thee haue Christ euer before thee and eate as if thou eatest before him when thou eatest let not thy whole man eate but be attentiue either to that which is read if there be any thing read if not thinke of God and something fit for edification That both thy inward and outward man may be refreshed Despise not any thing that is set before thee nor yet complain if any thing bee a wanting for it is the custome of children and men of ill condition to complaine and striue about the prouisions ill preparations of them thinke thy selfe vnworthie of Gods benefits and so shalt thou neuer bee greened at small defects Thinke also that many more worthy in Gods sight then thou art would bee well pleased with worser cates and would thinke the things which thou reiectest to bee great delicacies And euer bee mindefull to leaue something for the poore members of Christ for Kings haue euermore enough to eate and to leaue to their seruants And if thou seruest GOD thou art a King for to serue GOD is truely to reigne Therefore thou must euer haue this honour to leaue something for Christ and that not of the worst but of the best least Christ should reiect it Lastly seeke not after delicate meates for thy taste but leaue them for gluttons and Belly-gods and conclude all with thanksgiuing vnto GOD who hath so liberally and louingly fed thee being so vnworthy For it is necessary that euery man know whose bread he hath eaten that hee may giue him thankes for it Tell mee if thou shouldest giue vnto any man the thing hee needed wouldest thou not expect that hee should giue thee thanks And if hee should not wouldest thou not note him for an vnthankefull person So GOD who feedes vs expects wee should thanke and praise him for his guifts For this is the retribution of diuine benefit that when wee are refreshed wee should confesse we tooke if well But if receiuing the guifts of God wee silently and vnmindâ—fully passe them ouer we shall be defrauded of the vse of them as ingrate and vnworthy that so by calamities comming vpon vs we might bee prouoked to seeke God whom by his benefits wee haue not knowne and by aduersity might be prouoked to aske who in prosperity haue not giuen thankes for the things wee enioy 2 The exercises of the Euening or later part of the day which we cast into these three following 1. THat we bestow some certaine time as our necessary occasions will giue leaue after dinner to read some part of Scripture or other godly booke in which we are not too much to seeke knowledge of spirituall and heauenly things as the taste rellish and affection of them Thus euery day somthing is to be swallowed downe into the belly of our memory which may more faithfully be disgested and again being called vnto memory may oftener bee ruminated chewed and meditated which may agree with our purpose profit our intention and may so hold and exereise the minde that it may not bee carried away with by matters Nor are wee to thinke that this kinde of exercise is prescribed onely to the vnskilfull and weake but euen to the wisest and most perfect The learned stand in neede of it if not that they may know things new yet that they may mooue and stirre vp themselues to performe the things they know Wee know many things with a barren kinde of knowledge which being read doe affect the will and from affection doe not onely mooue them to knowledge but also vnto action And euen the most perfect and regenerate man stands in need of this exercise because no man can be perfect but that hee may bee further promoted And reading puts into a man greater desires of a larger measure of holinesse and shewes him higher degrees of it This lesson is taught by the wise man as
our sins After that I conuerted I repented and after I was instructed Ier. 31. I smote vpon my thigh For albeit GOD alone it is that turnes vs vnto him vnto whom the worke of our conuersion is to bee ascribed as the author of all good yet seeing hee will haue vs in this worke not to bee stocks and stones hee beginning this worke doth not exclude our workes but in what manner wee are conuerted hee shewes saying After I was instructed I smote vpon my thigh First wee must by attentiue discussion knowe our sinnes and after by due repentance chastice them To conclude I was ashamed yea euen confounded because I did beare the reproach of my youth q. d. thou hast shewed mee my sinnes whilst I searched them and touched with the knowledge of them I am ashamed to haue committed them and to haue followed and serued the wicked lusts and affections of my youth Beholde how the knowledge of sinnes which comes by discussion enforceth the heart to griefe patient Iob saw not himselfe And therefore hee was not ashamed but boasted of his owne innocency complayning of the miseries which God brought vpon him but after that by a more intimous consideration he look't into himselfe seeing his owne vility hee laies downe his complaints and takes vp the countenance of a true penitent I haue heard of thee by the hearing of the eare Iob. 42. but now mine eye seeth thee Therefore I abhorre my selfe and repent in dust and ashes q. d. I now see thy wisdom and the iust causes of my smiting and plagues And therefore I reprooue my selfe that so boldly durst pronounce my selfe innocent and to haue suffred without cause I repent for it in dust and ashes So when wee doe not see our owne consciences we thinke our selues righteous and much better then others but when by examination wee discusse them then wee iudge our selues miserable sinners And by how much a man doth see himselfe lesse saith a father by so much doth hee displease himselfe lesse Greg. 35. Mor. and the more light of grace hee hath receiued the more will he know himselfe to be reprooueable Because hee shall more clearely see how much hee swarnes from the rule that is aboue him And the Prophet tells vs Psal 59. that this is the custome of God that hee might by the knowledge of our sinnes drawe vs to sorrow and repentance for them Thou hast mooued the Land and shaken it heale the soares of the land for it shaketh in this place it is demaunded how the Land is troubled and diuided And he answeres himselfe August by the conscience of sinnes a wise and true answere for when a man findes in his heart the sinnes hee knew not before then is hee pricked in his conscience mooued with sorrow troubled with feare that hee may bee healed of the Lord by grace For it is he that pricks that hee might cherish mooues that hee might quiet troubles that hee might by compunction deliuer the troubled minde from the euils for which it is troubled But if wee doe not discusse our selues wee should neither know our sinnes nor bee mooued by contrition without which wee can neuer obtaine the pardon of our sinnes The Spirit saith the Prophet Ezech. 3. lift me vp and tooke me away and I went into the bitternesse and indignation of my Spirit Into what place shall wee thinke the Spirit of GOD lifts vp the iust man shall wee not thinke that into the place of rest and peace where hee may acknowledge the goodnesse of GOD his owne imbecillity and manifold defects And from whence tooke hee him But from earthly cares and troubles of the world that his owne onely care and busines might be to know himselfe and clense himselfe from sinnes There is hee filled with bitternesse whilst hee findes himselfe lesse clensed and lesse seruent then he should be There is he offended at himselfe and from the knowledge of himselfe takes iust occasion of indignation against himselfe and so ariseth from sorrow and indignation to the hope of diuine mercy to the tranquillity of the minde and to the feeling of celestiall consolation For presently the Prophet addes the hand of the Lord was vpon mee comforting me For those doth the hand of God recreate refresh whom it findes pricked in conscience and forsaken out of the knowledge of their daily slips Therfore this is a sâ—re conclusion that the discussion of the conscience is the originall of coÌ„punction the mother of all godly sorrow wherby we are prepared to receiue consolation and pardon of our sinnes This necessity of examination a father doth thus acknowledge exhorting all the faithful vnto it behold saith he thou hast a booke Chrys where thou writest thy daily expence Haue also the booke of thy conscieÌ„ce write thy daily sins wheÌ„ thou art on thy bed hast none to troble thee before sleep fal on thee bring thy coÌ„science fourth remeÌ„ber thy sins in thought word deed for thus saith the Prophet be angrie but sin not what you say in your hearts Psal 4. bee pricked for in your beds On the day time thou hast had no leisure thou hast obserued thy Iudge thy enioyned duety confabulatioÌ„ of friends domesticall necessitie care of children sollicitude of wife feare of souldiours and a thousand other causes doe incompasse thee But when thou shalt come vnto thy bed to giue thy members rest and a quiet hauen no man then troubles thee no man knocks Say in thy soule and in thy heart wee spent a day O my soule what good haue wee done or what euill haue wee wrought if any euill doe so no more if any good giue thankes vnto God And remembring thy sinnes powre out thy teares and labour to blot them out Pray to God and so suffer thy soule to rest Confessing thy sinnes make an account to thy selfe begge the mercy of GOD and thou shalt finde rest What heauie or grieuous thing is it in thy bed to bewaile thy daylie sinnes When thou shâ—â—â— begin to thinke well of thy selfe hang thy cogitations as vpon a racke or torture and shaue them away with the rasor of the feare of God Set before thee the feare of hell which brings vpon thee a cutting blow that hath no sorrow Make vnto thy selfe the iudgement to bee terrible prepare an easier confession of thy thoughts that in the last daiy thou maist not bee more sloathfull to search out thy sinnes Therefore behold how the examination of the conscience stirres vp compunction and a minde pricked being first troubled with the stings of sinne findes out ioyfulnesse and comfort 3 Hence ariseth a third necessity of discussion that without it commonly we cannot obtaine remission of our sinnes I say commonly because sometimes a man gets the pardon of of his sinnes albeit he forget many of them whilst hee truely grieues and repents for his sinnes ingenerall But if we looke vpon the Law of GOD
came to the center the more swiftly it would approach the center that it might rest in it But if a stone were violently throwne vp into the ayer it would beginne to ascend with great celerity but after a while it would begin to slacke his course and grow as it were fainte and weary Hence may we euidently gather the necessity of renewing our spirits For our nature being by sinne corrupted hath incuired this great euill that it easily discends to the vile and abiect things of this world as if it were natural vnto it but to ascend vpwards and to breath after heauenly things is a violent motion It is true that vertue is according to mans reasonable nature as the schoole teacheth and vice and sinne Aqui. 1.2 q. 71. against nature but because the appetite of our first parents by originall sinne did make a defection from reason shaking of his yoake and by intemperancy and immoderation subiecting reason to appetite hence it is that man whom appetite doth rule abhorres vertue as an Iland and inclines and runnes his course to sinne and iniquity as to his most pleasant nourishment Therefore being inclined and propense to euill by how much as he is more wicked by so much more vehemently and vnbrideledly hee bends himselfe to it and in respect of the appetite which is auerse from the true good the longer he is carried towards it the slowlier and coldlier be feeles himselfe to goe on What then shall he doe that would gladly profit in godlinesse and not goe slowly on in so happy a iourney Surelâ—â— euen as an Archer that would shoote his arrow thorow many distances of miles doth first shoote as strongly as hee can towards that place whither he intends to goe and where his arrow lights takes it vp againe and shootes forewards and makes many shootes sporting himselfe till he come to his iourneies end so must he that labours for increase of graces in the beginning of his conuersion with great feruour and strength of minde shoote at the desired end of happinesse and after many times drawing the bow of his minde and finding it weake and cold to set vpon it with a new feruour and shoote againe and againe till he come in time to the 〈◊〉 where hee would be It is the nature of this life of ours so to dispose of all things that they all waxe old and by little and little come to ruine and euen when no discommodities doe encounter vs onely by lapse of time wee grow old and make hast to death Euen the heauens themselues as the Psalmist saith Psal 102. shall perish they shall waxe old as a garment thou shalt change them and they shall bee changed but thou remainest for euer If the Heauens waxe olde because they stand need of renouation and change how much more shall corruptible things hasten to olde age A renouation therefore is earnestly to bee sought for as the examples of all godly men doe shew Therefore saith the Apostle We saint not but though our outward man perish 2. Cor. 4. yet the inward man is renewed daily and this is the dayly renewing when prositing in sanctity wee transfer our loue from temporall things to eternall from visible things to intelligible from carnall to spirituall And this renouation is that which the Prophet speakes of comparing it to the renewing of the Egle. Which some doe thus expound Ier. that the Egle when shee growes old and her fethers and eyes decay shee seekes out a fountaine and clapping her wings and making herselfe hoate diues three times into the water and so her eyes are healed and she is restored to her youth Aug. but another saith thus that when by the immoderate growth of her beake through age still increasing shee cannot take her meate the vpper part of it being so crooked ouer the lower part that she cannot open her mouth and so by that meanes can take no food to susteine her she then finding her selfe to languish age and pouerty growing on by a naturall instinct to renew her youth comes to some rocke and by much whetting and beating it against the same brings it to such a proportion with the lower part of her beake that she can wellâ— receiue her meate and so by little and â—little all things are repaired and so after old age becomes young againe The strength of all her members returnes the beauty of all her plumes the gouernment of her wings she slies as high as euer before and there is in her as it were a certaine resurrection And euen so our spirituall renouation is no other but when the soule doth duck diue it selfe into the waters of compunction and repentance conceiues a new heate of zeale castes off the olde wings and feathers of sinnes and constantly castes away the beake that is all things that hinder vs from taking the food of prayer Then shall our desires of Holinesse which before were deaded lift vp themselues then shalt thou obtaine of the Lord that which thou soughtest that which thou askest that for which thou mournest and weepest All things that are in this life are sometimes renewed that they may not perish and the things that are not renewed albeit they bee very lasting yet at length they die and perish Kingdomes are renewed 2. Sam. 11. Esd 3.5 1. Mach. 1. Cities are renewed Temples are renewed Friendships are renewed Nay man himselfe after hoe had sinned was cast out of Paradise least hee should bee renewed and liue for euer Gen. 3. Therefore whosoeuer wil liue happily must bee renewed let him renew his Kingdome that he may raigne ouer his owne heart and affections let him renew the city of his soule and restore the breaches that sinne hath made Let him renew the temple of his spirit in which GOD dwells by the accesse of holy desires Let him renew his friendship with God by the instruments of praier growne cold through disuse of familiarity Let him by the imitation of Christ reach fourth his hand to the tree of life that hee may now liue as becommeth a holy man and after this life happily for euer Thus perswades the Apostle Lay aside 1. Pet. 2. all Mallice all Deceipt Dissimulation Enuy Detraction and as new borne babes desire the sincere milke of the Gospell that yee may grow thereby Not euery milke but milke without deceit whereby to grow vp to eternall life All the whole time of this pilgrimage is nothing else but a â—â—me of renouation graunted vnto vs to cast of the old man and to follow the new man Christ walking in newnesse of life but yet there is some helpe to be taken by vsing this speciall time of renouation seeing wee doe euery day so soile our garments and defile our Consciences And surely lesse then once a yeare who is it that can renew himselse Doe wee not often in a yeare renew our suits and garments And shall wee haue lesse care of the soule
then the carcasse Why then should we not often or at least once in a yeare bestow a new suite vpon the soule or else patch vp the old one But take heed of patching for God loues a new creature Hee will haue all new or none at all Ambr. In a word he is rightly renewed that is changed from the darkenesse of his sinnes into the light and grace of vertues that being before more stinking then a dunghill is now become more white then snow 2 Because continuall labour euen in profitable things and worthy of all our loue is a werisoâ—nnesse to the spirit makes it lesse able to performe the duties required Therefore ease thy selfe for some time and dis-burthen thy minde of those serious things that thou maist rest and resume strength The minde must haue some remission that it may rise vp the more sharpe As wee must not incessantly commaund fruitfull fields for their fertility will soone be exhausted if they rest not so the daily labour of the minde breaks the strength of it A little remission and relaxation will recouer strength But dulnesse of minde ariseth from assiduity of labours Of purpose men vse to vnbend their bowes that in their time they may with profit be bent againe which if they haue no relaxation will by being continually bent loose the strength of hitting the marke So in the exercise of the minde vertue is sometime reserued when by discretion it is pretermitted that afterwards it may the more strongly hit vices by how much in the meane time it wisely ceased from smiting A key if it bee turned one way shuts the locke but turn'd another way opens it so the minde intending outward things disposeth and keepeth them but turned vnto God and inward things opens the doore of Gods mercy to fetch out the treasures of heauenly guifts except thou shalt moue thy selfe towards this side and except thou shalt receiue from GOD that which thou gauest thou shalt not haue any thing at all to giue Wisely therefore did that good father speake Ber. to waite vpon God is not to be idle nay of all bâ—siâ—esse is the greatâ—â— besiâ—eâ—se beâ—aâ—â—e from this idlenesse doe forces proceed to worke and he that knowes wisely for a time to rest shall after know strongly and profitably to labour God himselfe inuiting vs to rest by his example and resting the seauenth day 6 The things which are euer more to be done THere is no question but that euermore vices are to bee shunned vertues imbraced euer we must insist in doing good fighting against Satan all his deceits But more particularly for our purpose we will reduce them into these three ranks 1. Our duty toward God 2. To wards our selues 3. Towards our neighbors 1 To wards Gods these points following must euer be obserued 1. The presence of God thinke euer thou dost heare him saying Do not I fill heaâ—e a and earth And behold him as a witnesse of thy though desires and a beholder of â—er 23. thy words workes He compasseth the on euery hand if thou wert in the bottome of the sea he conteines with his Deity all aboue thee below thee on the right hand and left before and behind and that Great Lord and wise Iudge lies had euen within thy selfe This cogitation that God is present that hee sees all thy inwards and outwards let it neuer depart from thee and so dispose thy life compose thy conuersation that as much as mans frailty will suffer thou needest not blush that God should behold thee In the beginning of euery worke offer it to him in the continuance behold him in the end resolue to please him for his sake to end it If thou shalt attaine this guift whether thou be idle or in businesse whether alone or with others thou knowest to contemplate God standing by thee thou shalt sooner then thou thinkest attaine to a great increase of graces 2. The loue of God Thou shalt loue thy Lord God with all thy heart all thy soule all thy minde Loue him with the heart directing all thy thoughts and desires to him Loue him with thy worke keeping his commandements loue him onely turning thy will from all created things loue him diligently performing all things that belongs to his obedience with diligence loue him purely in nothing seeking thy selfe loue him freely constantly casting away all things that oppose his loue Loue him gratis looking from his loue nothing but his good pleasure Loue him strongly suffering â—all things for him patiently Loue him perseuerantly neuer pulling thy self from his desire and obedience These thou shalt doe if thou dost contemplate him as the chiefe good as goodnesse it solfe as the fountaine of all good things If also thou shalt daily with earuest praiers beg this loue if thou labour by all good meanes to keepe thy selfe cleane from all leprous pollution and filthinesse 3 The feare of God Feare the Lord thy God because he is thy Lord and requireth it if I bee your Lord where is my feare Feare him because after he hath slaine the body he can also kill the soule and send it into hâ—l fire Feare him because his iudgements are incomprehensible and his wayes past finding out and thou knowest not what shall become of thee Feare him not as a seruant for feare of punishment but as a most louing and faithfull childe least thou shouldest incur his displeasure Feare him least thou shouldest bee separate from him in whom is all good and from whom if thou be separate thou drawest to thy selfe all euill and misery Feare great sinnes because they separate from God feare small ones for they set open the gates vnto greate lastly feare the Lord for his feare is the beginning of all good for nothing shall bee wanting to them that feare the Lord and those that secke him by chaste and holy fear shal not be destitute of any good From this fear proceeds intimous reucrence whereby thou learnest to adore him in spirit 4. Zeale of Gods glory Be inkindled wilh the zeale of the glory of thy God which may eat vp thy heart and consume thy soule with forrow Consider that the Lord is thy husband whom heretiques contemne the Iewes doe mocke Idolaters and infidels know not all manner of sinners doe with infinit iniuries affect him most part euen of the best men and his deare children doe but coldly and negligently serue him and wilt not thou that seest this labour to put away these iniuries gaine thy husbands honor and for so great iniurses wilt not thou intimoufly grieue therfore let this be thy care euer to seeke the glory of God and saluation of soules and both by prayer holy example and all other good meanes to helpe to promote the glory of God Forget thy owne profit and quiet contemne thy owne honor and spare not to meete with any difficulty that thou maist promote the glory of the Lord. 5. The prayse of God