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
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
Eare and Audition Mynde and Meditation Hart and Affection Hand and Action THE HEAUENLY PROGRESSE By Rich Middleton LONDON Printed by Nicholas Okes. 1617. ⧠TO THE truely Great and grace-full Prince CHARLES Prince of WALES SIR I Well fore-see not only how vn worthy I may be esteemed to present your Highnesse with any furtherances of piety being already so richly adorned with plenty of al rare and diuine habiliments of the soule but with all how vn-welcome I shall be to such as doate on their owne shadowes in the meane while dis-liking defacing and dis commending euen the straightest statures and beautifullest parts in others who are not of their owne hue constitution and complexion Seâ— For nunquam desunt qui etiam per ornamenta ferient There will neuer want some to wound a man euen through the sides of his best ornaments and graces But albeit I presume not of that happinesse of learning and iudgement Plin sccun either to act things worth the writing or write things worth the reading which is I confesse a shred of outward and temporall happinesse yet I hold it no presumption to affirme seeing herein I seek not mine owne Phil. 2.21 but that which is Iesus Christs that to goe this Heauenly Progresse and to take delight in it is the true and onely way to eteruizer he soule in blisse 1 Sa. 2.30 hauing Gods hand and seale to warrant that he will honor them that thus honor him Ioh. 17.3 For if it be life eternall to know God and whom hee hath sent Iesus Christ and consequently to know a mans selfe then this Progresse leading directly vnto both must needs be worth the going and if it be true herein as it is most true which that wise Historian spake in another case Dinothi aduers histor absurdissimum est soris multum sâ—ire domi prorsus ignarum esse that it is most absurd to know many forraine affaires in the meane while being ignoraÌ„t of home businesse then whosoeuer will taste the ioyes of heauen must goe this Progresse on earth for this onely teacheth him to know wel both the things at home in his owne soule and the things from home in heauen where he would haue his soule Happy is that kingdome family and soule where wisedome and youth are so one that they are neuer sundered but sweetly kisse each other age and wisedome in the meane time not sequestred from the same condition For that makes kingdomes families and soules eternal and euen this happinesse is onely acquired by timely beginning and constantly perseuering to serue God in spirit and truth and walke in this Progresse Therefore it is well obserued that in buildings God and man do hold a different course man beginning euer at the foundation but God at the roofe he stretched out the heauens before he laid the foundation of the world by his naturall workes giuing vs spirituall instruction to follow his order euer begin with care of heauenly things Seeke first the kingdome of God and the righteousnesse thereof Mat. 6.33 is our Sauiours direction to as many as will build mansions in heauen For as the building rests on the columns and the columns on the bases so the eternall wel-being of the soule is sustained by faith whose foundation is in heauen accompanied with the glorious fruits of the spirit as the roofe at which all true Christians must begin their spirituall building For as we serue God so he serues vs if we begin late or neuer or for fashion or for carthly rewards and respects or faintly or out of his place to serue him hee keepes the same corâ—â—espondency with vs giues vs our hearts desire but with-all sends leannesse into our soules a false comfort for a false worship Psal 106. â—5 a false saith for a false religion a false saluation for a false profession For he that giues God his lips in stead of his heart teacheth God to giue him stones in stead of bread and he that rankes him last and reckons him least in the duties of his life teacheth God to set him at the lower end of the table of his earthly blessings and to reiect him from the enioyment of his heauenly One example for all as a glasse to behold the truth hereof Whilst Adam serued God God serued him he consulted for a mansion for him for meat for him for a sweet companion for him vntill he rebelled against him we reade of nothing but his works for Adam as if he had been hired to worke for him but when hee once lost his innocency then God tooke from him whatsoeuer he had giuen him he lost his wisdome his peace his liberty his glory his dwelling like that man that betwixt Iericho and Ierusalem fâ—ll among theâ—ues Mat. 25.29 For from him that hath not shall bee taken away euen that hee hath God is as a father deliuering a stocke to his sonne to trade with-all if he husband it ill at first he with-draws his hands froÌ„â—error blessings And as they that try vessels first put water into them and then wine when they find them staunch so doth God with vs he that is faithfull in a little shall be made ruler ouer much and he that begins to lay his foundation in heauen shall end with a glorious crown in heauen Now your highnesse hauing most happily taken your patterne from God and begun for many yeeres to build from heauen down-wards making that the corner stone my labour in this little Pro-gresse is to bring some materials to this worke and shew a method how to bring this goodly building to perfection that seeing it is not my happinesse as Paul to plant I may bee allowed as Apollos to water those rare and admirable seeds of religion and piety already sowen in your Princely heart For nihil in te mediocre esse contentus sum Ier. to tum summu totum perfectum esse desidero Lesse then exquisite perfection in all things is lesse then I desire may be found in you Therefore as the Gardiner waters his seeds and plants till they spring and waters them againe till they be aboue ground and lastly till they bring foorth fruit on the earth the seed the water the stalke the fruit and all being from the Lord of the haâ—uest so must this and such like godly books and sweet sermons be suffered to water the garden of your heart seeing they are not onely as the sweet dew of heauen dropping downe grace into the soule but also as so many little chinkes by which the heart is kept open that the beames of heauenly knowledge may enter And so much the rather is this worke now to be entred vpon because as the foundation is laid so is the building raised either soone to ruine or for euer to remaine For as the arrow is directed at the first so doth it flie all the way either home ouer short or besides the marke so that whosoeuer shall
from the force of the word of the whole life of a Christian consists in the mortification of the old man and vinification and quickening of the new man which the Apostle doth thus expresse that wee cast off concerning the conuersation in time past Ephes 4.22.23.24 the old man which is corrupt through the deceiucable lusts and be renewed in the spirit of our mindes and put on the new man which after GOD is created in righteousnes and true holines so this speciall sanctification which ought to goe before the hearing of the word consists in the same things which is very euideÌ„t by that singular comparison of the Apostles admonishing the Corinthians how they should prepare themselues to the celebration of the Lords supper â— Cor. 5.6 7.8 Know you not saith he that a little leauen leaueneth the whole lumpe Purge out therefore the olde leauen that ye may be a new lumpe as ye are leauened for Christ our Passeouer is sacrificed for vs. Therfore let vs keep the feast not with olde leauen neyther in the leauen of maliciousnes and wickednesse but with the vnleauened bread of sinceritie and truth By which words and the rest to the end of the chapter the Apostle doth admonish in the preparation and sanctification to the hearing of the word that men should haue respect vnto foure principall things 1 To holy things the time is holy the word holy Christ is holy 2 To our selues who in part are regenerate and a new lumpe in part not regenerate hauing in vs the olde leauen originall sin and also the leauen of maliciousnesse and wickednesse actuall sinnes and therefore necessarie that wee trie our selues and sanctifie our selues 3 To others in the same assemblies with vs who are of two sorts first some purging out the olde leauen with vs second others not purging it out with these our labour must be to note them to mourne for them to purge them out after admonitioÌ„ and to shew them in our liues 4 To others that are without who are not of the Christian assembly that wee giue them no iust cause of scandall and offence For the regard of these foure doth not onely stirre vp the Hearer to a serious preparation and sanctification before the hearing of the Word that hee may performe an acceptable diuine seruice vnto God but withall worketh this in him that hee doeth thorowly weigh what is required of him in respect of euery one of these that hee may be a holie and vnleauened Hearer And albeit the Hearers ought through all the course of their liues to giue themselues to holinesse and purging out of the olde leauen yet it behooueth them to haue great care heereof chiefly before the hearing of the Word Therefore by occasion of those two notable testimonies before cited Heb. 12.16 1. Cor. 5. wee may obserue for our better instruction heerein these things following 1 What it is to sanctifie if we speake properly to sanctifie is to separate a thing from a common and prophane or naturall vse to a sacred vse as we may see in the seuenth day which is sanctified of God and also sanctified by vs so we are said to sanctifie the name of God when wee doe separate his essence properties and works from all other things and make more account of them then of all other things in the world so Christ and we his Ministers by the commaundement of Christ doe sanctifie the water in Baptisme and the bread and wine in the Lords supper to a sacred and holy vse 2 What is the sanctifying of a Christian man before the hearing of the Word It is no other but the separating of him from other worldly men either manifestly wicked impure and prophane or hypocritically vaunting their holinesse seeing it cometh to passe in him that he separates himselfe from the world and is not so affected as the children of the world are doth not so carry himselfe as they do neither doth fashion himselfe like vnto this present world 3 In what things this sanctification of the Hearer consisteth namely in hating and sleeing the thing that is euill chiefly that which hinders the fruitfull hearing of the Word and againe in the loue and desire of that which is good chiefly that which may procure the hearing of the Word To this purpose it shall be verie necessary aduisedly to consider that of Hebrews 12. and 13. chapters where after the handling of sanctification and his causes in generall at length he repeates a long catalogue and roll of things impious impure and prophane which a holy man ought to shun and hate and the contrary vertues which a man must loue and embrace but chiefly before the hearing of the Word And hence is that exhortation of the Apostle of purging out the old Leauen the leauen of maliciousnes 1. Cor. 5. and wickednes and of the new lumpe and vnleauened bread 4 Besides when the Apostle in the same place 1. Cor. 5. aduiseth vs to keepe the feast not with the olde Leauen neither in the Leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth hee teacheth in generall what are the common euils in the sanctification of a hearer which he must flie shake off and mortifie namely the reliques of originall sinne which is signified by the olde Leauen Moreouer the little sources of euills that flow from the fountaine of originall sinne such as are eyther manifest impietie called by the Apostle the Leauen of maliciousnes or hypocrisie noted by the name of the heauen of wickednesse and on the other side he shews what good things are to be imbraced and solowed such as are sincerity and truth Now that the Hearer may attaine to the benefit of both these that is to say to purge out the old leauen and the leauen of maliciousnesse and wickednesse and to keepe the feast with the vnleauened bread of sincerity and truth it behooueth him to haue a grieuous combate and contention which can by no means be ended before the end of this teÌ„poral life 5 This also must generally be obserued that the chiefest is most eminent in euery profession as the father of the familie the Preachers Pastors Magistrates and their Ministers ought to make their lights shine before others in the care of sanctifying themselues therefore is it commaunded that they should obey them that haue the ouersight of them â—eb 13.1 and how much the example of great men and magistrates preuailes and what the Spirit of God doth worke by them is so well knowne that it needes no further declaration then that of the Wise man As the Ruler of the people is so are all they that dwell vnder him on the contrary what euills ensue when the Rulers and Leaders dedicate not their studies and cares to holines and religion but to impuritie malice and hypocrisie are not nor can not bee lesse then the hauocke which a mightie tree maketh when being cut downe it bruseth
giue both corporall and spirituall blessings and no creature else ninthly that as it is giuen vs and so we aske it to admonish vs of our duetie to our brother for wee ought not onely to seeke our owne safetie and preseruation but euen the safety and preseruation of al men tenthly that wee aske it but for the day to take from vs all carefulnesse for the time to come that our desires may not exceede the measure of our necessitie eleauenthly that albeit the rich and mighty haue neuer so much yet must they also beg this because this is true in them as well as in the poore that nothing they haue shall profite them but so farre foorth as God shall graunt them the vse of it and by his grace make the vse of it fruitfull and effectuall 5 And forgiue vs our trespasses as wee forgiue them that trespasse against vs In this meditate first that these trespasses are all the sinnes of our liues whereof wee desire remission whence wee haue great confidence and consolation in the remission of our sinnes for seeing he commands to pray for it out of doubt hee will giue it secondly that wee first begge remission of our sins presently after the demaund of daily bread lest any should think himselfe vnworthy of his daily bread which is due to the children and not to dogges and should therefore pray more slowly and doubtfully thirdly that by this remission of our sinnes we haue this benefite to be accepted of God as iust and innocent that wee may bee thought worthy of the bread of God and of trust in his fatherly goodnesse whereat a sure and certaine saluation is confirmed in our conscience fourthly that there is on our behalfe required in this matter of the remission of sins first that wee know our selues to bee sinners for none is so iust that needeth not this pardon the reliques of sinne remayning in the most Holie secondly to deplore and lament our sinnes thirdly to confesse and accuse our selues before God to be sinners fourthly with great desire of heart to aske remission fiftly to beleeue that onely forgiuenesse of sinnes is to be sought of God sixtly that we know first that there is no entrance vnto the throne of grace but by Christ secondly that onely by the grace of GOD wee can escape the tribunall of God and that remission of sins is gratuitous of mercie thirdly that all our sinnes together are remitted fourthly not sinne onely but the punishment also wherewith the diuine iustice was to be satisfied is remitted fiftly remitted to the penitent sixthly that the meanes in whom is Christ by which it is offered is the word of grace by which it is receiued is faith seuenthly the conditions by which acquired are true and constant repentance reconciliation and forgiuenesse seuenthly that wee must forgiue others first because in for getting iniuries done vs whilest we imitate the goodnesse of God we shew our selues to be his sons secondly because GOD would haue vs admonished of our dutie and the care of charitie that if any ancient enmity cleaue to our mindes we should cast it off for except wee be easie to forgiue others we can expect nothing but the inexorable rigour of seuerity thirdly because we haue no hope of saluation except we also forgiue others fourthly that wee might know we must euery day forgiue others as wee doe daily sinne 6 Leade vs not into temptation c. Meditate first that temptations are nothing else but Sathans sleights and deceipts wherwith hee still sets vpon vs and would circumuent vs without Gods helpe so that wee begge first that God would not suffer vs to fall secondly that hee suffer vs not to bee ouercome of Sathan and the desires of our owne flesh which daily warre with vs thirdly that hee would helpe vs with his power and sustaine vs with his hand that vnder his custody wee may bee safe fourthly that his Spirit gouerning vs wee may bee so inflamed with the loue of rightenesse that wee ouercome sinne flesh Sathan and liue in holinesse fifthly that hee would giue vs wholesome things and take from vs hurtfull and that hee assureth vs of the conquest seeing hee hath commanded vs to pray for it and of that also that God will not suffer vs to bee tempted aboue our strength 16 How to prepare our selues to meditate But because this labour of meditation is one of the greatest and most difficult workes of a Christian before I shut vp this Lecture I must first leaue you certaine necessarie instructions without which you can neuer come to the perfection of this duety nor come to the practise and vse of this methode And I will heerein obserue these three points first the things which ought to goe before our meditaons secondly that accompany them thirdly that follow them For as much as euery man may perswade himselfe that how much more diligently hee obserues these instructions so much more happy successe hee shall finde in his meditations they must the more carefully bee heeded and obserued The first thing then is that there bee a diligent preparation made to meditation For if wee will not presume to speake to a King without many aduisements taken with our selues how to frame our tales much lesse may wee dare to addresse our selues to so great a Maiesty without due regard had of our proceeding This preparation then consists in these following points First we must know the History or Mysterie of our saluation vpon which wee purpose to meditate together with the circumstances place time persons and other appurtenances for the knowledge of the fact is the foundation of meditation Ergo good it is to reade the Text or to bring it to fresh memory Secondly the matter of meditation thus had it must bee distinguisht into certaine considerations that euery thing may come in his order and that done wee must prepare certaine pre-passages and colloquies conformable to the meditation of which heereafter Thirdly wee must beware that wee come not to meditate when the body is wearied or the spirit is heauy as it oft fals out after too much reading or writing but a good while before meditation to leaue all that with more strength of body and spirit wee may come to it Fourthly a good while before the meditation if the time will giue leaue either in the morning or euening before we go to bed the points of our meditation are diligently to be looked ouer and committed to memory and one may take a paper containing the points to bee meditated and lay before him for memories sake Fifthly going to bed hee must briefly call to minde the same points and in the morning of the day following consecrate his first thoughts to God and whilst hee is dressing himselfe either with heart or mouth offer vnto God prayer and prayses that hee may amongst the first exercises of his deuotion call to minde the points of the meditation which hee is that day to make
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
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
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
anothers burthen Our defects are great burdens by which we sometimes become intollerable to others Therfore the defects churlish manners of our brethren must be born withall that so we may fulfill the Law of charity Measure others by thy selfe I know thou seeft in thy owne conuersation many defects which thou wouldest haue other men to beare So must thou doe with others except thou wilt with diuerse weights and diuerse measures measures other mens and thy owne which is abhominable Therefore beare that thou maist bee born with all dissemble others light defects that thy great ones may be dissembled be thou silent that thy miscries may be silenced 6 Helpe one another Bee profitable to all and by thy industry helpe them for the loue of God Helpe by thy Prayers imploring Gods mercy for them Helpe with holy desires coueting the fruite of their labours with the Lord be they corporall or spirituall helpe with thy speech when thy wisdome findeth opportunity exhorting to all things fitting and honest helpe by thy example of life and helpe by all the meanes which GOD hath giuen thee For to this end hast thou receiued them to bee Gods Steward 7 Liue circumspectly Loue all but be familiar only with the godly For he that toucheth pitch shal be defiled with it Syr. 13. and he that is familiar with the proud will be like vnto him Nor be too familiar with any for out of doubt it spends and consumes the time distracts the heart and makes two men offend at once 3 Our duty towards our selues where consider 1. The care of modesty In all thy actions be mindefull of modesty and so behaue thy selfe that thou no lesse respect thy selfe then others beholding thee Modesty is not onely a vertue but the ornament of all vertues It it that which with men gaines estimation because by the aspect of the face and those things which they see outwardly they are wont to measure our inward parts And as it is a Iudge of inward serenity and fairenesse so is it wont to keepe the same amongst all occasions of trouble Therefore thou shalt shew thy selfe modest as well in the cleerenesse of thy countenance as gracefulnesse of thy gate and in the moderation of all outward actions so that these outward things may shew the inward tranquillity to edifie all and may shew some image as it were of Christ whose modesty was so admirable that Paul besought the Corinthians by the meekenesse gentlenesse of Christ 2. Cor. 10. 2 The contempt of ones selfe Learne to discusse thy selfe to Iudge blame and contemne thy self It is a knowledge more profitable to know to dispise ones selfe then to know the amplitude of heauen and earth This Science of the knowledge of our selues doth euer cast in wholesome and profitable counsailes tending to the humble despising of our selues Therefore turne thy eies from those things which thou thinkest are good and excellent in thy selfe for they are not thine but Gods who gaue them gratis without thy desert and behold in thy selfe the things that are abiect and despicable for these are thy owne proceeding from thy corrupt nature and for these argue and despise thy selfe Let thy words sauour of the contempt of thy selfe and desire to heare the same from others concerning thee and let not the baulme of flattery breake thy heade Flee applauses flee the world and hearken to such willingly who sincerely speake truth and doe reprehend in thee what is worthy of reproofe If thou shalt thus contemne thy selfe and loue thy contemners God shall loue thee as the apple of his eye and shall adorne thee with great blessings of the spirit for this holy hatred wherewith one hates himselfe God doth abundantly recompence with his loue 3 A generall abnegation of our selues This is Christs rule If any will bee my Disciple Math. 16.24 let him deny himselfe take vp the Crosse and follow mee This word himselfe doth not designe one part of the man but the whole man to bee denied Therefore if any will insist in Christs steps he must take vp this generall denying of himselfe mortifie thy sences inward and outward commaund thy appetites restraine thy iudgement and will Chiefely bridle the two tongues of body and soule the tongue of the body that it speake not hurtfull and vnprofitable things The tongue of the soule that is thy thought that it doe not harbour and vtter vaine impure vnfruitful things if thou shalt tame these two beasts the tongue of thy selfe and thy cogitation thou shalt wonderfully dispose thy selfe to the familiarity of God For God vouchsafeth to speake to them whom he sees absteine from vaine words and as much as they can doe recall their thoughts to one that is to God himselfe 4 To beate downe the body This rebell flesh is euer in armes against the spirit Therefore that it may not ouercome let the spirit take armes against the flesh by watching fasting prayer and such holy helpes labour to bring it in subiection Beasts are not perswaded with reasons or arguments to obey men The flesh is a beast which thou shalt neuer tame by consideration alone without some castigation or subtraction of food as men vse to doe that tame beasts 5 Tranquillity of heart Thinke thou hast done nothing vntill thou hast obtained this Let not thy owne defects disquiet thee but presently assoone as thou fallest into any sinne out of the loue of God detest it returne to peace and commit thy selfe and all thine to Christ Let not aduersities trouble thee think they will not tarry nor that they came without the good wil and prouidence of God The tranquillity of the heart depends vpon the purity of it For small sinnes teare the heart but for inordinate affectiōs excruciate tormēt it Prophane businesse doe gripe the heart and such as belong not to our calling infect it If therefore thou wilt haue a quiet heart shunne euen the least sinnes those thou shunnest not presently repent thee of them moderate thy affections flee prophane businesse and withdraw thy selfe from all that belongs not to thy calling 6 Is discretion In these things hitherto treated of and in all others there is great neede of discretion whereby thou shouldest consider the times places the persons thy selfe and such with whom thou dealest thy state and manner of conuersation and according as reason circumstances and the qualities of things persons shall dictate direct thee so thou shouldest carry thy self in things that do occur offer thēselues Many things there are which do displease God trouble thy neighbour hurt thy self because not seasoned with the salt of discretion the same things if they were discreetely don would be of great acceptance both with God and man but the discretion which thou hast not let it be supplied with prayer recourse vnto God with the counsailes of prudent and wise men For hee that in doubtfull thing resorts to GOD and the counsailes