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
on Christs death is euery day to take one of the chiefest Mysteries of Christ from the Annuntiation of the Angell to Mary vntill the ascension of Christ into heauen to bee meditated on 2 To distribute the whole life of Christ into seuen parts and euery weeke once in meditation to runne ouer his whole life allotting to euery day his part 3 The third is to diuide Christs whole life into ten parts according to those ten places wherein it pleased him to dwell and to consider what hee did and suffered in euery of those places For the first what in the wombe of his mother nine monthes secondly what in the Stable at Bethlem forty daies thirdly in Egypt seuen yeares or thereabouts fourthly in Nazareth twenty two yeares and more fifthly in the Desart forty daies and forty nights sixthly in Iudaea and Galileâ— Preaching three yeares and a halfe seuenthly in paines and torments one whole day eighthly on the Crosse three houres ninthly in the Sepulchre and in Hell forty houres tenthly on the earth being risen from death forty daies Thus may one in an houres or halfe an houres meditation repeate with himselfe the whole life of Christ pawsing a while vpon euery point which is of no small benefite to the deuoute soule Hee may also if hee please make seuerall meditations vpon euery part as time and place will giue him leaue from the necessary workes of his Calling 4 Another manner of meditating hereon is to distribute the life of Christ into three parts as namely his entrance into the world his abiding in the world his departure out of the world and so cast in his minde what kinde of entrance hee had into the world what kinde of entertainement hee had in it what hee did in it and how hee departed out of the world and on euery one of these to frame one or more meditations 5 Besides to comprehend all the life of Christ in these three generall points first what hee said secondly what he did thirdly what hee suffered Dixit multa fecit mira Ber. pertulit dura Hee spake many things hee did wonderfull things but hee suffered cruell things and heereof also may seuerall meditations be vsed vpon euery one of these 6 Lastly is to take one of the foure Euangelists or the Concordance of the foure Gospels and in meditation to runne ouer it from the beginning to the end 8 How to meditate on the Passion of Christ 1 Is to begin with the last Supper daily to propose vnto our selues one of the Mysteries to bee meditated according to the order of the Text of the Gospell vntill his death and buriall 2 Or to diuide the Lords Passion into seuen parts and in meditation to passe ouer it euery weeke wholy 3 Also to frame so many meditations of it as are places wherein Christ suffered any torment euery day insisting vpon one place first in the lower Parlour wherein his last Supper was celebrated secondly in the Garden wherein hee felt that mighty troublednesse of Spirit and heauinesse of his Soule vnto death thirdly when before Annas fourthly before Caiphas fifthly in Pilates house sixtly in Herods house seuenthly againe when hee was brought to Pilate eighthly in his iourney to Mount Caluary carrying his Crosse ninthly in the Mount Caluary it selfe 4 To meditate our Sauiours seuen sentences which hee spake in those three houres hee hanged on the Crosse which euery Christian ought to commend to memory first Father forgiue them for they know not what they doe secondly to the Thiefe Verily I say vnto thee this day shalt thou bee with mee in Paradise thirdly to his Mother Woman behold thy Son c. fourthly My God my God why hast thou forsaken mee fifthly I thirst sixthly It is finished seuenthly Father into thy hands I commend my Spirit 5 One may meditate on the three kindes of paines our Sauiour suffered viz. what hee suffered in his Soule in his Body in his Honour taking the matter of his meditation from the sacred bookes of the Gospels and making one or more meditations thereof 6 We may also consider these foure things who it is that suffered what things hee suffered for whom hee suffered and how hee suffered 7 Wee may also meditate on Christs Passion to diuerse ends and all of them very good first to the end to suffer with Christ if wee consider the bitternesse of his torments secondly to conceiue and beget in vs contrition and sorrow for our sinnes if wee weigh that hee suffered to put away our sinnes and did vndergoe a death of all other most ignominious thirdly to imitate him if wee consider that Christ suffered that hee might leaue vs an example to follow his steps fourthly to bee thankfull to him if we consider the greatnesse and excellency of this benefite fifthly to loue him if wee conceiue the vnspeakeable charity which in this worke hee shewed towards vs sixtly to conceiue hope if wee behold that hee tooke on him the death for the expiation of our sinnes and for our saluation seuenthly to admire if we bee astonished at the consideration of his infinite goodnesse and loue Thus may wee euery week consider all these ends if euery day we propose to our selues one of these or if in the consideration of euery point of the Lords Passion wee stirre vp in our selues one or more of these affections 9 How to meditate on the holy Sacrament of the Lords Supper 1 For the History thou maist meditate first how Christ did eate the Paschall Lambe with his Apostles secondly how hee washed their feete thirdly how hee instituted this most holy Sacrament and distributed it to his Apostles 2 As touching the names of it thou maist consider that it is called an Eucharist or Thankesgiuing a Sacrament a Communion of the Body and Bloud of Christ the Supper of the Lord Bread and Wine 3 As concerning the figure of it thou maist meditate that it is represented and figured vnto thee by the Bread and Wine which Melchisedec brought forth to Abraham by the Paschall Lamb by the heauenly Manna by the stony Rocke that gushed out water by the bread of Elias 4 If thou wilt consider the causes for which Christ instituted this holy Sacrament then meditate that the first cause is to continue the memory of his Passion secondly to set forth his loue vnto vs thirdly to feede our soules fourthly to be a Seale and Pledge vnto vs of eternall happinesse 5 Meditate on the fruites and effects of this holie Sacrament the first whereof is that as bread and wine nourish the body and make glad the heart of man so this sacred bread and wine nourisheth and maketh glad the soule preserues the life of it streng theneth it against the assaults of the spirituall aduersary and filles it full of ioy and the marrow of deuotion if with due preparation and a liuely faith assured purpose of amendment of life it bee receiured and digested Secondly it in-lightens
affections words and actions turne the eyes of thy minde vnto that vice which thou impugnest or that vertue which particularly thou exercisest and looke diligently in which thou hast failed or profited and so shalt thou easilie twice euery day fall vpon this profitable exercise of discussing thy selfe From which thou shalt gather these two principall benefits first thou shalt purge thy selfe from thy sinnes by true repentance and prouoke thy selfe to a purpose of amendment secondly thou shalt know thy selfe within and without euen to a haire which is the mother of all other graces For if thou shalt search not onely into the boughs but also into the rootes not into the imperfections but the originalls of them thou shalt see thy selfe plainly to bee full of filthinesse and empty of all goodnesse neither shalt thou any thing esteeme thy selfe but rather euen from the bottome of the heart despise the best things thou canst see in thy selfe 3. Things to be done is how to compose thy selfe to sleepe After thou art laide downe in thy bed recite some Psalme or Prayer or meditate some holy thing And consider with thy selfe of what moment the grace and loue of God is vntill that sleepe came vpon thee So shalt thou be made apt and strong to repell all temptations and euen in thy sleepes shalt be able to resist Satan tempting thee and from the custome of well doing thou shalt feele thy selfe stirred vp to prayer and all holy desires Herein take the deuout mans counsell when thou goest to bed euermore carry something with thee in thy memory or thought in which thou maist quietly sleepe which will also sometimes helpe thee to sleepe and which following thee waking may restore thee into the state of yesterdayes intention So shall the night as the day bee alike light vnto thee thou shalt quietly sleepe and when thou risest thou shalt bee the more nimble and ready to returne vnto that which thou diddest not wholy forsake and leaue If any temptation or passion take thee returne to prayer and take vnto thee all the complete armor of the Apostle and adde vnto it the consideration of eternall fire the torments of the Saints the constancy of Martyrs the trophees and glories of such as witnessed a good confession Consider diligently the stones where with Stephen was stoned the broyle yron of Laurence the clubs the hooues the thornes the flames the wheeles the sharpe flints the scalding waters and leads the teares contrition and repentance the teeth of beasts the horrid prisons the streight giues of the Saints and so God assisting thee thou resisting it thou shalt ouercome fire with fire thou shalt confound the diuell and shalt sleepe and rest in the peace of Christ 3. The things which are to bee done euery weeks 1 Albeit I know the custome of our Church hath otherwise ordered the matter yet if fitlie it might bee done euery weeke I should thinke it very full of comforts and profit if thou diddest receiue the holy Communion For the frequent vse of receiuing this Sacrament is of so great moment if it be taken not out of custome but of loue and deuotion that it would minister great helpe to the aduancement of true pietie For what shall the Sunne of righteousnesse doe receiued in the hart but enlighten the receiuer what shall the fountaine of loue doe receiued in the minde but comfort the receiuer what shall the true life doe admitted into the bosom of the heart but increase the life of the soule and bring it vnto all perfection a man by much traffique and merchandize often gaineth much but if hee chance to light of some pearle of great value out of doubt he shall be much richer For this may suddenly make him a rich man So a man may grow rich by the practise of many vertues but if he often fall vpon such inestimable Pearles as that of the Lords supper where is the true myne of all rich and heauenly Diamonds how quicklie may he become a Christian of infinit worth For all other vertues giue vs but to sippe vpon the litle riuers whereas this giues vs to drinke our fill out of the fountaine it selfe Yet great care is to bee taken that wee come well prepared hereunto least we should eat and drinke our owne damnation He that comes coldly and of custome gets no benefit by it but rather much hurt because he discerneth not the Lords body But if hee come with such deuotion and disposition of heart as becommeth a man to doe to so heauenly a feast he shall finde in himselfe the wonderfull effects and power of it and a maruellous change in his whole life Herein are two extreames to bee auoided First of them that would not come so often to the Communion but yet doe come to auoide the penalty of the Law or suspition that they are not so found as they should be Secondly of them that would receiue far oftner if they might then other men doe The first of these are sicke either of sloath or ignorance because either they neglect duly to prepare themselues to the Lords Supper or out of some seruile feare and tendernesse of conscience they thinke themselues not worthy of it If sloath and coldnesse of deuotion be cause hereof then is he to be cured of this coldnesse with such things as may inflame him as before in this Treatise and with considerations of the greatnesse of this mystery and the fruits of it What good Sonne will neglect to come to his most louing Father what brother will refuse to come to his elder brother on whom he wholy depends what wise doth not willingly entertaine her louing husband and why should any flie from the entertainement of the author of his iustification sanctification and remission of his sins and the giuer of all graces In this banquet is the sweetnesse of the soule and the fruit of all vertues Here shall hee eat the bread that comforts mans heart heere shall he taste the hony that is sweete vnto his throat here shall hee drinke his wine and milke For he that eates shall eat to satiety and he that drinkes shall haue riuers of the water of life slowe out of his belly What and how great profit is in this feast where sinnes are cleansed vices extinguished passions doe acquire a measure vertues an increase and heauenly gifts their perfections how great is the sweetnesse of this table where is water cooling wine inebriating milke refreshing him hony sweetning and the bread of life eternizing Desire euermore to be partaker of the grace of it and if thou doest feele no hunger of it know thou art sicke and labour to be cured Those other that desire to communicate oftner then others let them take heede it proceede not from emulation because others doe often receiue it and they would gladly be accounted deuout let them cheeke themselues of too much pride and hypocrisie and if it proceed of some sensible deuotion which they thinke
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
passe that we are afraid to be too holy whereas we haue a weight for all kind of mettals a touch stone for golde and a measure for grame and we wil not take lesse then measâ—ne waight and that which is good in both yet wee slicke not to â—ut God short of his waight and measure and which worse is to offer him drosse in stead of gold water in stead of wine and chaffer in stead of corne waighing our seruice in false ballances and gruing him false drugs false and counterfeit stuffe false worship shadowes for substances But let vs take heede for as God after twelue moneths came to Nebuchadnezar to take an account of his dreames that he sent him so will he shortly come to euery of vs to take an account of the sermons we haue heard the books we haue read the talents wee haue receiued the stewardship committed to vs and all the holy meanes be hath vsed to winne vs vnto him Wisedome and honour and greatnesse without the seare of God will then doe vs no more good then the Arke did the Philistims procure our greater plagues And I doubt much though light be come amongst vs yet it may truely be said the Gentils sit in darknesse and the shadow of death Therfore let not our owne gifts or Gods infinit goodnes to vs in fatuate our harts For as Noah was drunke with his owne grapes so we may easily offend God with our owne gifts and bee drunke with the abundance of his goodnesses This dotage of the world should forewarne vs as sonnes of the day and light Tert. with the Eagle and all other birds a cano ad â—â—rlum euolare to mount from the dung hill of this world to the exceeding weight of glory in heauen For neither are the fowles of the heauen in-tangled and caught Ambr. whilst they cut the highest region of the ayre but whilst they creep below on the ground And to aspire to the future life wee must learne to contemne this present life to contemne the present it behooues vs to know it to know it is to remoue it far from our hearts and banish it from our affections for the things of this world being so neer vs doe but dazle the minde and distract the iudgement And these beata otia these blessed times of peaces these golden seasons of the Gospell can no otherwise be continued to vs but by cashiering the vanities of the world and grasping of heauen Herein for shame out-stripping the Heathen Aristippus who when some of Syracusa sayling to Cyrene askt him would he commaund them any thing to his family answered command mine to care for prouision of such things as with the owner will swimme ashore in ship wrack and let vs not doe this for a sitte or a flash but as Catelines Souldiers were found dead or aliue in the same place they were fust put so must wee in re-signing our selues wholly to the good pleasure of God and contemning the vanities and pleasures of the world bee setled and resolued to dye and liue in that re-signation The way to doe this is euer to meditare on the last date of our dayes when we shal come to that great audit to giue an account of all we haue done in the flesh for the very thought of death is as a strainer cleansing and purging al our thoughts words and actions like a cloth that hath been many times possed and plunged in the water And the rather is this meditatioÌ„ prositable because death comes suddeÌ„ly as a messenger vn lookt for Who would haue thought the enemy shold haue entred Ierusalem so soon and made such a sudden and wofull hauock neuer to be recouered who would haue thought that Herod should so soon haue beene eaten with lice when the people cried the voice of God and not of man Who would haue thought Nebuchadnezzar should so soone haue be on turned out a doore to graze like a beast when he boasted he had built great Babylon for the honor of his name may who would haue thought that Iezabel should haue been a prey for dogs and not an care left to season the graue withal but thus it is great Princes and Peeres nay such as are Peerlesse here must die and though they differ froÌ„ all other in their pompe honors pleasures greatnesse in their apparell meat attendance and all shining like the stars yet is their end like to the beggars at their gates and many times worse in fat worser case are they after their deaths if they haue not bin rich in good works to his glory that made them so rich and glorious Therfore this Morieris thou shalt die is an excellent Motto for all great ones especially it is like a barre in their armes it will make the proudest vaile fall his creast But what need so many words to so religious iudicious well seasoned a nature whoÌ„ I know to be of the resolution of that euer memorable Alphonsus King of Arragon who being highly praised for his nobility in that he was rex regis filius regis nepos regis frater a King a Kings sonne a Kings nephew and a Kings brother answered I esteeme nothing lesse in this life then these vanities for these are not my commendations but rather theirs who by their valour and vertues righteousnes teÌ„perance prudence the like haue gotten me these kingdoms honors nor are kingdomes any thing to the successors but burdens and then only become honours if they be receiued rather for their vertues then by testament and succession This is that only that can make a man truely noble both in this life in a better Therfore Maximilian answered one well suing to him for letters Patents to ennoble him that it was in this power to make him rich but only vertue could make him noble And as all but chiesly those that owe God most hauing receiued most must shuÌ„ the corruptioÌ„s of the world all ill customs so must they be careful to auoide ill company And to this end neuer to suffer Dauids protestation and practise in a whole Psalme depart out of their hearts Psal 101. For as it is great wisedome not onely to shun the plague but euen euery ragge that may seeme to carry the plague with it so it is heauenly wisedom not only to auoid grosse and fowle sinnes and sinners but euen all the peccadilia dwarse-sinnes and all those sine mincers of sinne For as it is policy not to goe so neere the riuers banke as we can for feare of falling in so it is heauenly discretion not to come neere sinne nor apparant wicked persons that are not seasoned with the true knowledge of God the sonnes of Belial corrupt men and reprobate concerning the faith enemies of the Crosse of Christ whose belly is their God whose end is damnation whose glory is to their shame which minde earthly things for feare wee bee ouer-taken and infected before wee bee aware
and breaketh into fitters all the yong trees and litle shrubs that grow vnder it or as a great and massie stone which salling from an high place bursts it selfe into many small gobbets dissipating also all the things which it lighteth on and as a blemish in the face doth more deface the visage then any other deformity can doe any other part of the bodie so it is a greater shame and dishonour when men of power and gouernement are impious impure irreligious and profane then to haue many others so that are of a lower ranke euery vice of the minde being so much the more conspicuous notorious by how much as he that sinneth is of greater account and esteem 6 But this must not bee forgotten that to the end both the gouerner and the gouerned the magistrate and the people may haue a speciall care of holinesse they both stand in neede of an other more potent and holy Leader to set forwards that worke and that is the holy spirit of God without whose light and might nothing is in man to perfect so great and holy a worke as is sanctification 3 The parts and principall members of sanctification In ordering the chiefe parts of sanctification we must duly consider not onely what things a good Hearer is both outwardly inwardly to eschue before the hearing of Sermons but also on the contrary what things he is to imbrace and follow For the better vnderstanding whereof I will diuide the preparation and sanctification of the Hearer into two kindes the first is priuate the second is publike For albeit sundry of those things belonging to this preparation whereof we shal hereafter speak are also publikely to be continued yet because the beginning of them is priuately to bee made therefore may they more fitly bee placed vnder priuate sanctification 1 Of the priuate sanctification of the Hearer before Sermons That this kinde of preparation may be the more clearely described to the meanest capacitie of Hearers I will ranke the consideration both of such things as are to bee auoyded and also of such as are to be imbraced in this sanctification in a paralell and proportion of contraries reducing them into seauen seuerall heads 1 The Leauen to be anoyded is that we cast off all our sinnes and errours whatsoeuer without which all the labour of preaching and hearing is but vaine for as if a vessell be replenished eyther with water or any other noisome poisonous substance it can not admit good wine or wholesome liquor into it so that hearer whose heart is taken vp and wholely possessed with the poyson of his sinnes vnrepented of can digest no part of the sweet and comfortable doctrine of the Gospel Luk. 16.14 What befell our Sauiour Christ in this kinde is verie well discouered in the historie of the Gospell For why did the Pharises who were couerous mocke at Christs parabolicall admonition of making friends with the riches of iniquitie but that their hearts were set vpon riches and possessed with auarice who may not reade a long catalogue of such impurities and vicious humours both in the Epistle to the Corinthians and the Hebrews 1. Cor. 5.10 11 Hebr. 12. 13. chap. And what is the cause that at this day in most places there is so litle fruit of preaching the Word as well in faith as in life but this that men doe not purge out the olde Leauen of their inbred corruptions and also the Leauen of maliciousnes and wickednes before they presume to come to heare the Word preached therefore by the merite and efficacie of Christs passion and earnest and zealous prayer bathed in the teares of a truely penitent hearâ— let these bee purged out that place and entertainement may bee giuen to the sauing word of grace On the other side let euerie hearer labour for the vnleauened bread of sincerity and truth that by the grace of the holy Spirit he may bring with him to the hearing of the Word the study and care of truth and all vertues And heere may hee apply to himselfe those generall obseruations spoken of before Such a mind as this which is desirous of grace is very apt to receiue the Word with fruit for there is a most excellent consent and agreement betwixt them Beholde the same most sweetly expressed I stand saith God at the doore Apoc. 3.2 and knocke if any heare my voice and open vnto mee I will goe in vnto him and suppe with him and he with me O what admirable fruit of heaueÌ„ly Sermons would there be if wee had such hearers What other thing is this lumpe of Euangelicall doctrine but that sacred Leauen which being hid in the meale leaueneth euery whit of it Mat. 13.33 We see that if the Leauen bee hid in the meale or floure it wil leauen the whole lumpe but if it lie in the branne neuer so long it neuer worketh in it so is the precious Word if it meete with a soule that is boulted sisted with due repentance and holy preparation vntill it be made pure floure there it leaueneth seasoneth the whole man But albeit wee can not heere relate all the seueral sorts of vices and vertues yet in few wordes we will marke out some of them and those chiefly that seeme most necessary for our purpose 2 We must haue great regard that no secular and worldly affaires which are otherwise at other times both lawfull and commaunded be at that time managed and handled lest it befall vs as it did those which were inuited to the great Supper Luke 14.16 whose oxen farmes and wiues so forestalled them that they neuer tasted of that soueraigne supper for then the Hearers that are so prepossessed are first eyther hindred as they come not at all secondly or so fetterd that they come not in time to the Sermons thirdly or else so busied with carnall cogitatious that they goe out before the time that the Sermon is ended or fourthly if they tarrie their thoughts doe plunge them into a thousand distractions or fistly sluggishnesse heauâ—nesse and sleepe steales vpon them and robbes them of the very fâ—uits of their soules And what are these worldly affaires 1 The care and thought of their fields farmes oxen merchaâ—dise and the like 2 Labour and employment in their vocations vntill the midnight before the Saboath whereby they become so drowsie on the Saboath that it must bee a shrill Trumpet can keepe them waking 3 Suffering and drunkennesse which often chanceth on the Sabboath before Sermons wherby they become sleepie and vnapt to heare and conceiue what is spoken 4. Marriages Christning feasts merchandizing commessations and drinkings and all kind of seastings 5 Roasting baking boyling and dressing of many sorts of meates which restraineth it not the mother of the family yet some of them from comming to the house of God Heere then on the contrary the soule that would be well and fitly prepared for hearing must onely be intent
ingrate as to passe by such and so greate a benefite without thanks who is so colde as that hauing tasted meat so reeking hoate with loue doth not also himselfe waxe hoate surely that were a signe either of spirituall death or of stupidity disposing vnto death After the holy communion if thou doest not feele some spirituall refection it is a signe of spirituall infirmity or death Doest thou put fire in thy bosome and feelest no heate or hony into thy mouth and feelest no sweetnesse how then canst thou eate and drinke at this heauenly Table and not be drunke with the plesures of Gods house therefore let vs learne of others who haue receiued small fauours with thankfull hearts to take this great benefite with no lesse thankfulnesse When Boos perswaded Ruth to gleane the cares after his seruants he said vnto her hearest thou my daughter goe to none other field to gather neither goe from hence but abide with my maydens let thine eyes be vpon the field that they doe reape and goe thou after the maydens haue not I charged the seruants that they touch thee not besides when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne This benefit with what thankfulnesse doth she repay it she fell on her face and bowed her selfe to the ground and said how haue I found fauour in thy sight that thou shouldest know me seeing I am a stranger but thou art called not by a rich man but by God not to gather cares but to eate the bread of life not to drinke water of no value but to drinke the pretious bloud of the Lord art thou inuited with what great humility what great zeale what great affections of loue oughtest thou to giue thankes for this benefit Ester inuiting her Lord Ahashuerosh to a banquet hee so esteemed it that he said vnto her What is thy petition Ester that it may bee giuen thee Est 7. And what wouldest thou haue to bee done Albeit thou askest the one halfe of my Kingdome it shall bee giuen thee Out of doubt here is greater cause without all comparison of thankefulnesse for there the handmaide inuites the King but here the King inuites his vnprositable seruant there are earthly cates here are heauenly viands from the banquet proceeded the death of an enemy and temporall safety but from this ariseth the destruction of sinnes and spirituall saluation Who thē is it that admitted to so magnificēt a feast doth not offer vnto God so inuiting him not onely a part of his heart but the whole heart and whatsoeuer he is or hath Who is it that doth him not all duties of loue and praise 2. Sam. 9. What did Dauid with Mephibosheth that he might shew towards Ionathan his father did not hee promise him all fauour Did he not restore vnto him the things that were Saules and commanded him to eate meate at the Kings table And what answered Mephibosheth Who am I thy seruant that thou shouldest looke vpon such a dead dogge as I am Behold what God hath done for thee euen wonderfull things he hath giuen thee many benefits hee hath left thee a dispensatory and most rich reconditory of all graces the blessed Sacrament hee hath giuen that his flesh to eate and his bloud to drinke And what wilt thou do vnto him Wilt thou bee vnmindefull of so many and great benefits contained in one Sacrament Wilt thou forget the Sacrifice of praise and thanksgiuing Wilt thou goe from this table by and by to thy worldly imploiments the Lord complains of those ten leapers whereof but one returned to giue thankes Luk. 17. where are the nine and that worthily for nothing is more damnable then vnthankfulnesse And what complaint will hee take vp of thee if thou receiuing not a corporall but a spirituall health shall either returne no thanks or very cold ones and so great a guest being left alone and vnsaluted shalt betake thy selfe presently to the cares of the world It is the duty of all holy men as soone as they haue tasted this heauenly feast to recognize the great benefit of it and to giue God immense thanks for it Holy Dauid may seem to haue prophesied the same all such as are fat haue eaten and worshipped all they that goe down into the dust shal kneele before him And who are these fat ones of the earth are they not the righteous and holy men which in this world possesse the true riches and are fatted with celestiall cogitations and enioy the most pure pleasures of the spirit Who are those that go down into the dust Is it not the humble in heart who in contempt of themselues fall downe vpon the earth and make themselues inferiour vnto all These doe first eate that is take the misteries of the body and bloud of Christ presently praise the Lord and adore him with thankefull hearts I doe no wrong vnto this place of the Psalms in expounding it thus for two worthy learned men long since haue so vsed it Bas Theod. Thou therefore that couetest to imitate these fat ones of the earth and wilt be partaker of their good things doe not thou separate the things which the Spirit of GOD hath ioyned together eate and adore receiue the benefit and at the least returne though not sufficient yet such slender thankes as thou art able Say with the same Prophet Psal 56. vnto thee will I pay my vowes vnto thee will I giue thanks Where wee read thy vowes are vpon mee O God I render praises vnto thee Thy vowes my God and thy desires or those which thou desirest from this thy creature are not farre off I can easily haue them they are ready without mee I haue them within my selfe which are praises and thankefulnesse which for so great a benefit I will answere thee Being with such cogitations as this stirred vp thou must for some halfe houre or as thou shalt thinke fit get thee into some priuate place and bestow thy self in giuing of thanks And if thou hast not better of thine owne or be one of them who being acted and lead by the Spiof God need no preuention of meditations thou maist vse these seauen meditations which may be assigned to euery day of the weeke 1 Meditation 1. Behold Christ Iesus thy Sauiour in thy heart by faith as a most potent King and thy selfe as one guilty of many sinnes standing before him and desiring mercy 2 Giue him infinit thankes 1. That he hath beene pleased to leaue thee so great a pledge of his loue as to be present at this holy Sacrament not as a Iudge punishing thy sinnes but as a most louing Father and King pardoning thy offences 2. That with so great fauour hee hath heard thy praiers put vp with such a polluted heart and lips 3. That hee would condiscend to dwell in that fowle and vnprepared house of thy heart 3 Detest all thy sinnes before him conceiue