bee banished when they are not directed to that end that in them may bee found the seruice of God That therefore wee may the more easily banish them wee mâ—st know that all ioyes which the world affoords vs are to bee placed in true euills and that for the cause following And hence it followeth that all things which bring sorrow and griefe are to bee placed and accounted amongst true good things seeing that by these as by most wholesome sanatiues are cured the wounds of our soules And surely he that rightly vnderstands and performes these things may very easily doe that Boetius couselleth and which is in this Chapter discoursed to which that shall not a little helpe which is written in the 6. Instruction Yet wee will seuerally and briefly speake of these affections beginning 1. With ioy where we must know that we are to ioy in nothing but in God and the things with are of God such are all the things that direct vs vnto God The reason is for he that hath so great matter of ioy in God and the things which are of God is very in circumspect if in the meane time be occupie his mind in reioycing in any other thing seeing our forces are so much weaker to reioyce and loue by how much they are more deuided and distracted into sundry ioyes and businesse Wee ought also to know that albeit we giue our selues wholy to GOD yet shall we not doe that we ought to doe how much lesse if wee be distracted into other affaires Therefore one of these things of necessity we must doe either repell euery other ioy assoone as it insinuats it selfe to which purpose wee must refort to the sixth Instruction or else that it be ordered towards God so it be not vaine ioye as in the 2. Instruction And that so our ioyes ought to be so ordered we are taught Reioyce in the Lord alwaies Phil. 4. againe I say reioyce vnto this we ought very carefully to looke For dayly inumerable things of small moment there are which popose a matter of ioy vnto vs from all which a man must presently extricate and acquit himselfe nor doe I thinke it needefull here to vse any example For this is a generall rule concerning euery ioy that is not in GOD or actually referred to God Yet that by more aduisedly pondering whatsoeuer hath beene said hereof we may the more liuely feele it we may obserue that if it be accounted an abiect and base thing for a great King flourishing in all abundance to esteeme a little scrappe of siluer so highly that the gaine of it would greatly reioyce him and the losse of it mightily afflict him and cast him downe then farre more is our basenesse who hauing euer present the infinit good things which God possesseth for himselfe and vs in which we ought to reioyce we yet reioyce in other things of no worth offring themselues vnto vs such as are all the things of this world chiefely seeing we ought to loue him more then our selues and so esteeme his glory more then our owne 2. We may say the same of him that grieues for any thing that can befal him in world which hee can loose except it be sinne or bring him to sinne as in like manner we may say that it is great abiection to grieue for such things hauing before his eyes so great glory for which he ought to reioyce Therefore we must neuer suffer any griefe or heauinesse to tarry in the soule but that which ariseth for our sinnes Grieue for nothing saith a holy man but for sinne onely And this is the reason for sorrow is either for the euill that is present or the good that is lost now seeing no true euill or good can be lost but for sinne we should not be sorrowfull full for any other thing Besides we may adde that which wee haue spoken of ioy that to whom so great an euill so falleth whereat to grieue as is sinne hee deales very inconsiderately in diuiding his powers to sorrow for any other thing seeing all his strength and ability sufficeth not to sorrow so much for his sinnes as he ought Therefore that wee may the better expell sorrow from vs we must consider and say when all kinde of tribulation lieth vpon vs why haue I greater care of my selfe then my God would that I should haue seeing I am not my owne but his Hee will haue care of that which is his owne knowing what is expedient what should befall it This is that which I would say that whatsoeuer doth befall vs that is painefull it ought to be acceptable and welcome to vs how long soeuer it last as that thing which is conuenient vnto him that is Gods nor to grieue more for it then God whose wee are commaunds that wee should grieue If any aske how much GOD would haue vs to grieue I answere that he would haue vs to take so much griefe as the acerbity of the thing that befalls vs doth inforce vs to feele yet so as that wee reioyce so much at the sorrow as it shall last as at the thing which comes from the hand of God and that by this ioy wee may labour to driue away the griefe as the case shall require that we procure it after that manner which we know that God would haue vs doe it and because hee would haue vs doe it for by one meanes it behoues vs to bee deliuered from the state of sicknesse namely by procuring leuitiues and by another way from the strength of famine namely by procuring meate also after one fashion from the violence of could by getting fit garments and after another from the troubles of persecution whilest it hinders vs from the worship of God by reason of the debility of our nature to which is necessary that wee giue our selues wholy to vertues thereby to gather strengh or else to flee the persecution whilest our powers doe no more suffice to beare it together with that that God hath inspired vs thereunto Yet are all these remedies together with all others which are also necessary to be procured with ioyfull moderation and because GOD would that wee should procure them wherby being deliuered froÌ„ such greeuances wee might with more quiet serue God albeit there is a necessity of suffering them so long as we cannot shake them off and that we should reioyce for them because GOD would haue vs to beare them for many causes some manifest but others hid from vs. And truely I know not how it commeth to passe that euen in this life God doth not giue himselfe wholy to that man whom hee hath so wholy taken for his owne But seeing it is certaine that he wil giue himself wholy to him happy shall that life be for seeing God shall so be his hee shall euer reioyce in his so great good and glory as if they were his owne proper riches Oh how blessed is that man that knowes this Iubile for there are
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
then other workes but much more glorious and pretious Yet doth such coldnesse bring no small benefit to such as are fraile for neither doth the greatnesse of the worke inuite them seeing they perceiue it not nor yet the taste of the thing adde any strength vnto them and from the one and the other of these it commeth to passe that in their labours their strength is defectiue Therefore it is 2. fit that we indeauour to apply some remedies to this soare hauing already seene the causes of this coldnesse The first remedy and most common to cure this malady is to prouide that the corrupt appetite as in the 4. Instruction may be healed and by and by those who before felt that coldnesse shall perceiue their former workes which they iudged to be admirable to bee indeed very abiect if they bee compared to the loue of God This doth the Apostle whose palate was most sound teach vs saving If I speake with the tongue of men and Angels 1. Cor 13. it I giue all my goods to the poore if I giue my body to be burned and haue not loue it profits mee nothing and yet must not these bee iudged to bee of small moment But besides after all these speaking of sublime workes hee affirmes them all to be of lesse value then loue The same hath the Sonne of GOD himselfe taught as wee haue already said Therefore it is manifest that loue is the chiefest of all workes and duties seeing without it all other things are nothing And without any further proofe this ought to suffice vs that the eternall wisdome of God which cannot lie hath willed chosen and commanded vs to doe this before all other things that can bee done in heauen or earth Nothwithstanding 2. There is another remedy more singular which will make vs something feele the inexplicable greatnesse of this worke of the loue of God and the meanes hereof is that wee vnite and most strongly glue our wills to that will which is of infinit excellency and that we ioyne them in that manner that it be caried to nothing else but vnto that which that infinit will would haue it for then shal our wills be of much value when our owne will being abandoned they haue the wills of that infinit will which is God himselfe for he euermore willleth loueth and reioiceth for the infinit good which he himselfe hath Besides for many causes God would haue vs to desire that which hee so greatly desireth 1 For his onely goodnesse whereby hee vouchsafeth to sublimate our wills vnto so great nobility that they should be in his sight of great worth 2 Seeing he hath created vs to so great a good it is iust that wee doe him some seruice but what duty can we doe him seeing his Maiesty hath no need of our seruice although it were the greatest that can bee imagined Wee say therefore that least wee should be idle seeing God hath no neede of any thing nor can haue more good then now hee hath it is very iust that we as the obsequious and dutifull seruants of so great a Lord all our liues long be herein imploied to reioyce at the good and glory of God himselfe and indeed euery one may easily see that it is most iust and of great weight that all things as well in heauen as earth omitting all other things should euermore be herein exercised to reioyce at the good and glory wherwith God is infinitly filled 3 That for which God would aboue all other things haue our wills vnited vnto him is for that being yet on the earth we should begin to seeke that infinit will from the fulfilling wherof all the blessednesse which wee haue or hope for in the heauens is deriued vnto him that is lead with this loue For it is true that learned Diuines do say that gloria nihil aliud est quam gratia consummata glorie is nothing die but grace consummate to possesse charitie here in a measure is to bee glorified there in abundance and so it is begun here but perfected hereafter But it is to our purpose to shew how this glory which is heauenly may be perfected by this loue wherein the excellency of this loue will appeare Therefore wee must consider which is also againe and againe to be read and pondered that all our ioy proceeds from the fulfilling of our owne wiss and by how much more our will desireth any thing and by how much more perfectly it fulfils that which it desireth by so much doth it obtaine a greater ioy To these things let vs consider that the blessednesse or perfect ioy in heauen proceeds from the vision beholding of God who in the same moment wherein he is seene infuseth into all that see him a most perfect knowledge that he is most worthy to haue all the good and infinit glory which he hath For assoone as they see him they become all prudent and wise so that euery one may see what is conuenient for him to which knowledge of God is ioyned the loue of God aboue all created things together with an ineffable desire that hee may possesse all the good and glory which he is worthy of which desire and most intense and inlarged will of euery man this cleere vision of God doth succeed whereby they know and see apparantly that the same their desire is farre more perfectly fulfilled then they are able to comprehend For they see and vnderstand God himselfe whom they so much loue beautified with so great good and glory that for the infinities of it they are not able perfectly to vnderstand nor yet are able to come to die defects or increase of the glory And againe that so much is euery ones ioy the greater by how much his desire is greater and more perfectly fulfilled And here is opened the largenesse of the glory of the blessed seeing their desire in such a sublime manner is fulfilled as that nothing can bee more excellent besides that desire is of the infinit good of GOD himselfe whom they doe more loue and desire then they doe the glorie which properly belongs to themselues Blessed is the man who on earth shall with an intimous will loue and contemplate the being glory of God seeing he shall thereby obtaine that hee may see his owne desire in as high a manner to bee fulfilled in heauen Who is he that can imagine how much of his glory the Lord without any diminution of glory in himselfe shall giue vnto him who dwelling on earth wisheth nothing else but the glory and greatnesse which that Maiesty possesseth all these things doc those words of Paul well declare Eye hath not seene 1. Cor. 2. nor eare heard nor hath it entred into the heart of man which God hath prepared for them that loue him And this hee saith because no man can conceiue how intimously those that loue GOD here doe wish and will in heauen that good which God possesseth and in what
conceite reacheth not let him obserue it and after conferre with others and with the Preacher about it 17. That hee may the more soundly teach others and if need bee make confession of his faith to the edification of others Let him first giue all diligence soundly to learne not onely in the Schooles Catechisings administration of the Sacraments prayers singing of Psalmes conferences and reading of Scriptures but also in the Sermons bee shall heare in what things the substance of the matter of saluation consists 3 The third necessary duty to come to the right scope and drift of hearing Sermons is that the hearer haue a right and holy affection of heart towards the things vnderstood for many do heare and vnderstand Sermons who are yet nothing affected with them nor truely and rightly affected towards them There is no man liuing hath so sound a knowledge of truth and falshood good and euill as hath the deuill his knowledge heerein is farre more perfect and full then any mans in the world yet there is no man doth hate truth and goodnesse nor reioyce more at falshood and mischiefe then he doth which is the cause that makes his sins and punishments the more grieuous Therefore seeing it neither sufficeth to heare and vnderstand Sermons but withall that the affections of the heart must bee placed vpon them wee will heere as in the former duties discourse first of the nature of the duty secondly remoue the impediments thirdly shew the aduancements and helpes conducting to it 1 The right affection of the heart towards the things in Sermons perceiued and vnderstood is the third duety of the Hearers at the Sermon whereby he doth cheerefully entertaine true and good things present certainely beleeues them to come and hopes and heartily desires them but for things wicked and false in the present hee sorrowfully shewes himselfe auerse from them and feares and forsakes wicked and false things to come And this duty appertaines to the information of the will affections and conscience of the hearer And surely not without great cause ought our hearts to bee rightly and holily affected towards the things vnderstood in regard of the sundry sorts of men who heare and vnderstand Sermons but yet stand nothing well affected towards them First there are some men who euen at the Sermon doe giue very euident argument either by their words or behauiours that they are the manifest enemies of truth and vertue and the friends of falshood and vices These mens affections towards the Word are nothing right Secondly there are certaine hypocrites who albeit by their words and gestures make a faire shew of the loue of truth and goodnesse and the hatred of falshood and wickednesse yet their heart is not vpright Thirdly others do thinke that if they carry the truth and vertue hid in their hearts albeit in word and deed they carry themselues otherwise that they cannot bee accused of the vn-vprightnesse and prauity of their hearts but these haue not a right hart Fourthly there are some that albeit they vnderstand not soundly and fully the things heard yet are angry with the true and good things and are delighted with the false and wicked thing nor yet haue these men any right affection Fifthly some on the other side albeit they do soundly know the things they heare insomuch that they can say nothing against it yet haue things false and euill taken such deepe roote in them and so preuailed by the long custome they haue had with them that they had rather quite forsake that which is true and good then cast away their inueterate and ancient errours and manners and who can say that these men haue a right affection Sixthly but others are so taken vp with the care of the belly and worldly things and are so much estranged from suffering persecution for the profession of the truth and vertue that they will in no wise entertaine either vertue or truth and these mens affections are much lesse right then the rest And therefore a right affection and good heart towards the things which are heard is a most necessary duty of hearing 2 There are some impediments and hinderances of this right affection vnto things knowne which of necessity must bee remoued Now wee must know that whatsoeuer things do hinder the attentiue hearing and sound vnderstanding of the Word those also are blockes and lets to the right affection of the heart therefore I leaue the Reader to looke backe vnto those impediments which are described in handling the said two former duties of attentiue hearing and sound vnderstanding And heere in two obseruations I will onely point at the summe of those impediments before handled for it greatly hinders a right and holy affection First if the Preacher bee cold or luke-warme if hee do not labour by all meanes diligently prudently to moue inflame and direct the affections to that which is true and good and on the other-side to withdraw them from things false and euill Secondly say hee doe his duety yet if the hearer either by naturall corruption and malice of the will be auerse from the present truth and good of vertue and doe gladly embrace that which is false and euill and fall into doubting of that which is true and good to come and doth not desire it nor is troubled with that which is false and euill Either if that the hearer be infected with inueterate and euill manners which are pleasing to our corrupt nature and are easily conceiued but not so easily cast off Or with the outward glosse of good things as of riches pleasures and honours and of euill things as of calumnies condemnations and persecutions and so to bee with-drawne from a right affection towards truth and vertue and inclined to an affection towards lies and vices or to hypocriticall dissimulation then is the affection of the heart much blurred and dis-ordered and so are the things they heare not rightly affected 3 The aduancements and helpes of this duety are no other but such as are prescribed in the helpes of the two former duties of attentiue hearing and sound vnderstanding where the reader may bee furnished with meanes sufficient to promote this duety Yet to helpe the right affection of the heart towards vertues and the truth knowne and also falshood and vices we shall vnderstand that these haue great force namely first if the Preacher doe not onely put on the sense and right affection by the grace and operation of the Spirit according to the quality and quantity of the things spoken but also giue all diligence in mouing the hearers affections thereunto inflaming and directing them to the loue of truth and vertue by most weighty impulsiue causes chiefly by the couenants and promises of God by the examples of the godly and the singular and manifold benefite and vse And also by stirring them vp and stinging them to the hatred and detestation of falshood and vices by the seuere interdicts and comminations of God
by the examples of wicked men and the horrible discommodites ensuing adding heereunto most penetrating and mouing words Rhetoricall figures pronunciation and gestures the more to moue the affections Secondly if the hearer by the motion of the same Spirit doe follow the conduct of the Teacher by a spirituall kinde of transmutation putting on the same affections and that in respect of the couenants and promises of God and for the most excellent benefites that follow As also mortifying and casting off the naturall malice of his will and inclination to vanity and euill not regarding the false apparance and shadow of things good and euill shaking off all hypocrisie and dissimulation being driuen thereunto by the consideration of the most grieuous interdicts comminations and iudgements of God thirdly seeing that aswell to the opening of our eares to attentiue hearing and illumination of the vnderstanding as to aduance the hearts both of the Preachers and hearers to stand rightly affected the good hand and worke of God the Father the Sonne and the holy Spirit is chiefly necessary therefore in this respect that the hearers heart may bee well affected God is to bee called vpon with prayers and sighes in the beginning midst and end of Sermons to giue them this right affection of heart towards the loue of the knowne truth and vertues and the hatred of known falshood and vices 4 The last duety required in a hearer that hee may come to the full scope and drift of hearing Sermons which is the glory of God good of his Church and his owne eternall saluation is a resolued purpose of the practise of such things as hee hath heard vnderstood and is affected withall and that in the course of his whole life And surely it is a most weighty exhortation which the holy Spirit vseth to stirre vp men to the hearing of the Word Iam. 1.22.23.24.25.26 Bee yee doers of the Word and not hearers onely deceiuing your owne selues c. Where he admonisheth that it is not sufficient to heare and vnderstand Sermons and to be affected towards them with a changeable and temporary affection except there bee added withall a firme and fast purpose of the practise of them in our whole liues therefore as wee haue in the former dueties so heere wee will briefly shew first the nature of this setled purpose of practise secondly the impediments of it thirdly the aduancements and helpes of it 1 This serious purpose of the practise of good things heard knowne and approued is a grace giuen whereby the hearer doth not onely resolue with a faithfull heart that hee will apply vnto himselfe and the vse and edification of others in euery Sermon and in the whole course of his life euery profitable doctrine heard knowne and approued in euery state as well prosperity as aduersity before in and after all his actions but chiefly in perplexed and intricate questions and obiections most of all in the stratagems and temptations of Satan so that it appeareth this part of the hearers duty belongs to the information of life and practise and hath his originall from the other three duties And not without cause is it called a serious and resolute purpose of practise seeing so many vices do mainely oppose it As first our inbred hypocrisie secondly transitory and temporary application in time of prosperity thirdly vaine boasting of our Christian profession without amendment of life fourthly too much loue of our corrupt nature fiftly rash breaking into the handling of businesse sixthly carnall security and such other euils as doe controll our purpose of holinesse whereof there will follow a plentifull remembrance heereafter when wee shall discourse of the hinderances of application 2. 3. The impediments and aduancements of the holy practise of things heard vnderstood and approued are the same which hinder or aduance the attentiue hearing sound knowing and affectionate approuing of Sermons and may fitly bee referred to either But because this resolute purpose of practise and care of application in the whole life of man as it is of all others the difficultest part of the hearers duty so it is the chiefest and most proper vnto a Christian therefore the greater care is to bee had about them both for which cause it will bee very fitting to set the same before our eyes more particularly that euery hearer may know what is the necessity of this application and wherein it consists It is a thing most vndoubted that the vse and application of the doctrines wee heere deliuer are of singular benefite to the hearer For without due vse and application the best Sermons that euer were are but dead bodies Seeing these two Vse and Application are the very life and motion of Sermons for more full declaration thereof let vs briefly obserue that Doctrines Vses and Application are as the tree the fruite and the gathering of the fruite as the medicine the vertue of it and the application as money the value of it and the vse as Christ his benefites and faith by which they are applyed Now as there is no benefite comes by the Tree without fruit no benefite of fruit if not gathered as no good comes by Physick if it haue no power nor vertue nor helpe comes by the vertue of a medicine if not applyed as there is no good comes by money if wee know not the value of it nor doth the value of it auaile vs if wee vse it not as Christ profites vs not without his benefites nor his benefites without faith to apply them So Doctrine profites nothing except wee know the vse of it and the Vse is to small purpose if wee doe not apply it All that can be heard if a man bee neuer so wise without application is but a dead letter and the very letter of death That therefore this most necessary point of application of Sermōs without which there is no practise of holines may the better bee knowne vnto the hearers these points are to bee considered First of whom this application is to bee made and when it is to be made Secondly by what meanes and how it is to bee made Thirdly the impediments of application Fourthly the aduancements of it 1 Who they are that make this application of doctrines where we shall finde a three-fold hand employed in this great and difficult worke 1 The hand of God himselfe without whom it is most certaine that as there can bee no knowledge of any wholesome doctrine so neither can there bee any application and vse of it without him for to vnderstand to will and to performe is from him Ioh. 6.44 and him alone No man can come to mee except the Father draw him saith our Sauiour and of himselfe hee saith Without mee you can doe nothing Ioh. 15.5 Nay the Apostle saith concerning the holy Ghost No man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. 1.2.3 From all which places it is euident that it is
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
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
Behold thy Sauiour Christ in the midst of thy heart as a most pious Father who begate thee on the crosse not with pleasures but sorrowes and thy selfe as the prodigall sonne returning from a farre countrey after thou hast wasted all thy Lords goods with vicious liuing and knowest thy selfe to stand in neede of his goods and mercy 2 Giue him infinit thankes 1. Because hee vouchsafed his presence at the Sacrament that hee might claspe thee in the armes of his loue being his forlorne and cast away sonne returning vnto him from a most barren land namely from thy selfe 2. That with so much pity he would receiue the petitions of his most vnthrifty and disobedient child begging pardon of him 3. Because a father most worthy of infinit loue would not onely receiue into his house a most vngracious child but also would dwell euen in the dung-hill of his filthy-breast 3 Being placed before him instantly desire beg of him true sanctification that being clensed from sinnes and adorned with all vertues thou maist cleaue vnto him cōtinually both in vnderstāding and affection by perfect faith and charity maist liue of him through him and for him 4 Loue him with all thy might so that for him thou despise thy life if need be the health of thy body riches pleasures and honours and accustome thy selfe to llue without the creatures 5 Begge the seauen abouesaid 7 Meditation 1. Behold thy Sauiour in the midst of thy heart as thy most sweet bridegroome who loued thy soule not because worthy but because hee would and so pleased his owne goodnesse and thy owne sould as his spouse ioyned vnto him by the bond of marriage and allured enticed to him by infinit benefits bestowed 2 Giue him infinit thanks 1. Because he was pleased to be present at the Sacrament that he might ioyne thee spiritually but inseparably vnto him and might cherish the with the sweete imbracements of most chast loue 2. Because hee heard the intreaties of a most faithlesse spouse begging his fauourable aspect and imbracing 3. Because hee hath decreed for euer to dwell with thee in thy bosome as in a bed of all other most desired of him 3 Raise vp thy affection towards eternall glory and compell thy selfe feruently to desire it and to bee transported from this miserable world and say to him as to thy husband tell mee Can. 1. thou whom my soule loueth where thou feedest where thou liest at noone 4 Here gather together all the affections of loue and loue the Lord thy God with all thy heart with all thy soule with all thy minde with all thy powers with all thy strength and with al thy might 5 Aske of God those seauen former petitions This forme of thankesgiuing if thou likest not vse thy owne iudgement in some other But bee sure thou omit not this duetie For the sinne of unthankefulnesse is of all other sinnes the most daungerous albeit thou shouldest receiue but verie small benefits but receiuing so manie and so vnspeakable benefits especially this whereof no man can account the worthinesse it were most intollerable not to giue thankes And for this cause is it that thou receiuest not the mercies thou often desirest because thou hast beene so vnthankefull for this so great a benefit so often receiued For as that deuout father writeth Wee see many at this daie aske with great importunity the things they know that they want Ber. but we know very few that haue giuen worthy thanks for benefits receiued It is not reprehensible that wee instantly doe aske but surely it denies the effect of the petition when we are found vnthankefull And happily this may seeme to be clemency to deny to the vnthankfull that which they aske least it might fall out vnto vs that we should be iudged so much more grieuously by how much wee haue been found more vnthankfull for benefits heaped vpon vs. Therefore in this case it is a point of mercy to withdraw mercy euen as it is a point of anger and wrath to shew mercy namely that mercy of which the father of mercies speakes in the Prophets Isa 26. Let mercy be shewed to the wicked and hee will not learne righteousnesse therfore let vs bee euer thankfull for this so great a benefit and neuer suffer it to passe away with out some notable thankfulnesse of heart for it 7 Of the studie of Christians and how they should profit in learning THere is no man but knowes Idlenesse to be the maine enemy of all vertues therefore must the Christians labour be to keepe him off and shut him out of doores It is not by Idlenesse or sleepe that the reward is obtained as one saith As there is no worke proceeds from him that sleepes Ambr. so there is no fruite but losse comes of Idlenesse Idle Esau lost the blessing of birthright because hee had rather haue meate gotten to his hand then seeke it But painfull Iacob found fauour with both his parents Therefore in all thy studies and readings which thou dost vndertake for increase of thy knowledge labour to bring with thee a right intention and a true scope vnto which all thy knowledge is to bee directed Thou must not learne or read that thou maist become renowmed amongst men not that thou maist bee instiled a learned man not that thou maist bee holden for a great man not that thou maist steppe vp into the chiefest Pulpits and Chaires of Doctors not that thou maist gaine preferments in the Church or policy because to learne to this end is great vanity Thou must not learne that thou maist satisfie the appetite of knowing if thou maist know new and subtill things that thou maist onely fill thy vnderstanding with the knowledge of excellent things for this is vaine curiositie But learne thou that thou maist please God that thou maist accommodate thy selfe to his good pleasure and the prescript of his obedience that in knowing God better thou maist more ardently loue him and more feruently serue him and more diligently performe the duties of the calling wherein God hath placed thee A blemish in any garment is vncomely but in a most pretious garment of silke or costly stuffe much more vncomely so a preposterous intention in euery labor of man is discommendable but in the gayning of knowledge is much more intollerable The great daunger of such as direct their studies to such vaine ends the wise man well describes Iob. 20. His meate in his bowels was turned the gall of Aspes is in the midst of him hee hath deuoured substance and shall vomit it for God shall draw it out of his belly For knowledge is as bread whereby wee refresh the minde which shall be turned into gall when wee direct it to vanity and ambition And the learned doth but vomit it vp when from his drie and barren heart he powres it out without all profit either to himselfe or his hearers And it shal be drawne out
our sins After that I conuerted I repented and after I was instructed Ier. 31. I smote vpon my thigh For albeit GOD alone it is that turnes vs vnto him vnto whom the worke of our conuersion is to bee ascribed as the author of all good yet seeing hee will haue vs in this worke not to bee stocks and stones hee beginning this worke doth not exclude our workes but in what manner wee are conuerted hee shewes saying After I was instructed I smote vpon my thigh First wee must by attentiue discussion knowe our sinnes and after by due repentance chastice them To conclude I was ashamed yea euen confounded because I did beare the reproach of my youth q. d. thou hast shewed mee my sinnes whilst I searched them and touched with the knowledge of them I am ashamed to haue committed them and to haue followed and serued the wicked lusts and affections of my youth Beholde how the knowledge of sinnes which comes by discussion enforceth the heart to griefe patient Iob saw not himselfe And therefore hee was not ashamed but boasted of his owne innocency complayning of the miseries which God brought vpon him but after that by a more intimous consideration he look't into himselfe seeing his owne vility hee laies downe his complaints and takes vp the countenance of a true penitent I haue heard of thee by the hearing of the eare Iob. 42. but now mine eye seeth thee Therefore I abhorre my selfe and repent in dust and ashes q. d. I now see thy wisdom and the iust causes of my smiting and plagues And therefore I reprooue my selfe that so boldly durst pronounce my selfe innocent and to haue suffred without cause I repent for it in dust and ashes So when wee doe not see our owne consciences we thinke our selues righteous and much better then others but when by examination wee discusse them then wee iudge our selues miserable sinners And by how much a man doth see himselfe lesse saith a father by so much doth hee displease himselfe lesse Greg. 35. Mor. and the more light of grace hee hath receiued the more will he know himselfe to be reprooueable Because hee shall more clearely see how much hee swarnes from the rule that is aboue him And the Prophet tells vs Psal 59. that this is the custome of God that hee might by the knowledge of our sinnes drawe vs to sorrow and repentance for them Thou hast mooued the Land and shaken it heale the soares of the land for it shaketh in this place it is demaunded how the Land is troubled and diuided And he answeres himselfe August by the conscience of sinnes a wise and true answere for when a man findes in his heart the sinnes hee knew not before then is hee pricked in his conscience mooued with sorrow troubled with feare that hee may bee healed of the Lord by grace For it is he that pricks that hee might cherish mooues that hee might quiet troubles that hee might by compunction deliuer the troubled minde from the euils for which it is troubled But if wee doe not discusse our selues wee should neither know our sinnes nor bee mooued by contrition without which wee can neuer obtaine the pardon of our sinnes The Spirit saith the Prophet Ezech. 3. lift me vp and tooke me away and I went into the bitternesse and indignation of my Spirit Into what place shall wee thinke the Spirit of GOD lifts vp the iust man shall wee not thinke that into the place of rest and peace where hee may acknowledge the goodnesse of GOD his owne imbecillity and manifold defects And from whence tooke hee him But from earthly cares and troubles of the world that his owne onely care and busines might be to know himselfe and clense himselfe from sinnes There is hee filled with bitternesse whilst hee findes himselfe lesse clensed and lesse seruent then he should be There is he offended at himselfe and from the knowledge of himselfe takes iust occasion of indignation against himselfe and so ariseth from sorrow and indignation to the hope of diuine mercy to the tranquillity of the minde and to the feeling of celestiall consolation For presently the Prophet addes the hand of the Lord was vpon mee comforting me For those doth the hand of God recreate refresh whom it findes pricked in conscience and forsaken out of the knowledge of their daily slips Therfore this is a sâ—re conclusion that the discussion of the conscience is the originall of coÌ„punction the mother of all godly sorrow wherby we are prepared to receiue consolation and pardon of our sinnes This necessity of examination a father doth thus acknowledge exhorting all the faithful vnto it behold saith he thou hast a booke Chrys where thou writest thy daily expence Haue also the booke of thy conscieÌ„ce write thy daily sins wheÌ„ thou art on thy bed hast none to troble thee before sleep fal on thee bring thy coÌ„science fourth remeÌ„ber thy sins in thought word deed for thus saith the Prophet be angrie but sin not what you say in your hearts Psal 4. bee pricked for in your beds On the day time thou hast had no leisure thou hast obserued thy Iudge thy enioyned duety confabulatioÌ„ of friends domesticall necessitie care of children sollicitude of wife feare of souldiours and a thousand other causes doe incompasse thee But when thou shalt come vnto thy bed to giue thy members rest and a quiet hauen no man then troubles thee no man knocks Say in thy soule and in thy heart wee spent a day O my soule what good haue wee done or what euill haue wee wrought if any euill doe so no more if any good giue thankes vnto God And remembring thy sinnes powre out thy teares and labour to blot them out Pray to God and so suffer thy soule to rest Confessing thy sinnes make an account to thy selfe begge the mercy of GOD and thou shalt finde rest What heauie or grieuous thing is it in thy bed to bewaile thy daylie sinnes When thou shâ—â—â— begin to thinke well of thy selfe hang thy cogitations as vpon a racke or torture and shaue them away with the rasor of the feare of God Set before thee the feare of hell which brings vpon thee a cutting blow that hath no sorrow Make vnto thy selfe the iudgement to bee terrible prepare an easier confession of thy thoughts that in the last daiy thou maist not bee more sloathfull to search out thy sinnes Therefore behold how the examination of the conscience stirres vp compunction and a minde pricked being first troubled with the stings of sinne findes out ioyfulnesse and comfort 3 Hence ariseth a third necessity of discussion that without it commonly we cannot obtaine remission of our sinnes I say commonly because sometimes a man gets the pardon of of his sinnes albeit he forget many of them whilst hee truely grieues and repents for his sinnes ingenerall But if we looke vpon the Law of GOD
nor doe engender ill affections They are ordered when they come reasonably that is in their owne time For not in their owne time euen to thinke good things is not without sinne as in praier to thinke of reading and in reading to thinke of prayer 3. In workes we must consider 1. That they be done out of a good intention a good intention is that which is simple right Simple without malice right without ignorance For that which is without malice hath zeale but that which is with ignorance hath not zeale according to knowledge Therfore the intention must bee right by discretion and simple by deuotion 2. That out of a right intention begun they bee with a perseuerant feruour brought out to the end that neither perseuerance may be sloathfull nor loue may wax cold 3. That they be commanded in the word of God Else God may say who required these things at your hands 4. That they proceed from faith else they will prooue to bee no better then birds without fethers that cannot flie and images without life that cannot stirre 5. That they bee done to the glory of God and the good of our selues and others which is the true and onely end of all our workes Now for our words we must consider in them that they be 1. True 2. Hurtfull to none 3. Necessary for some cause 4. That in fit time and place 5. In due maner spoken if in any of these wee offend concerning our thoughts that they bee lesse cleane or lesse ordered concerning the affections that they bee lesse right or lesse sincere concerning our workes that they bee lesse qualified then we haue spoken concerning our words that they be lesse true or lesse necessary wee must note it in our memorie that wee may the better conceiue a griefe for it and procure a purpose of amendement In thy examen of thy workes and words let this be thy forme for the auoyding of that detestable negligence which in this behalfe is vsed at some conuenient time bee thou a Iudge of thy selfe and take a strict account of thy Stewardship saying Oh euill seruant and slow tell mee how thou hast spent this daie Thou hast beene slow to do thy duetie vnto God Thou hast beene indeuout in doing it Thou hast spoken many words with little fruit thou camest late and labourest loiteringly Thou hast spoken vnprofitably demanded curiously iudged suspiciously reported dissolutely detracted wilfully thou hast beene mooued thou hast wandred both with thy heart and eyes Thou hast beene attentiue after worldly things negligent towards the things of God Thou hast beene to greedy of meate and drinke desired more and murmured at little Thou wast not patient at a little nor continent at more nor pleased in any thing Thou hast sought thy selfe in small things and hast left Charity and Fidelity vndone Behold where thou hast fallen and leaue to be proud giue God the glory for all thou hast receiued Euer deplore the state of the inner man with many passions intangled Search the secrets of thy heart if anger if enuy if concupiscence if malice if impatience or griefe hath mooued or ouercome thee Nor must thou search for euils committed onely but also for the good negâ—ected If thou receiued the benefits of God thankfully if thou hast praied as well for the enemies as friends if thou hast beene â—â—ithfull and obedient to those â—et ouer thee if thou hast beene compassionate to such as are weake in any teÌ„ptation if thou hast helped such as asked and comforted such as haue sorrowed if thou hast simply and purely sought the glory of God if thou hast strongly shunned the praise of men if thou hast frankly denied thy owne proper will if thou hast preferred thy selfe before no man if thou hast patiently taken correction if thou hast beene grieuous to no man if being hurt thou diddest loâ—â—ingly forgiue if thou hast asked pardon of him iniuried if thou hast done thy duety to God deuoutly if thou hast not beene peruerse if thou hast made hast to humble thy selfe if being contemned thou hast not contradicted if thou hast not thought to render euill for euill but hast laboured to ouercome euill with good if thou hast seriously repented thee thus we see many whole counsailes painted out before the eies of the mind to make vs ashamed who hauing so many occasions of growing daily more holy doe yet so defile our selues that wee haue iust cause rather of sorrow then solace from the tenor of our liues From these thou maist gather a dailie fardle of thy sinnes and a heape of sorrowes for them For placing these thy sinnes neere the benefits of God before remembred thou shalt see how little thou answerest vnto God for so many benefits how little thou dost recompence his gifts how vile and ingrate thou art who returnest him for benefits offences for gifts sinnes for loue obliuion and negligence Therefore thou maist well lament and powre out teares seeing thou hast so much matter of lamentation For thou canst neuer come to this examination but thou shelt finde sinnes ingratitudes and obliuions of thy Lord and creator these offences albeit they seeme small to the eyes of thy bodie yet with all the seruor thou canst for the loue of God detest and hate them because a faithfull soule beholding Gods goodnesse vnto it and its ingratitude towards God will count nothing small if he haue any celestiall knowledge that may offend so great and good a Maiesty 4 From this collation comparison of Gods benefits and thy ingratitudes and sinnes thou wilt deriue such sorrow and detestation of thy sinnes that thou shalt leaue no place to the smalnesse of faith Nay euen from this same that thou seest the soule soiled with so many sinnes and blemishes and thy most mercifull Lord to beare with thee so many yeers and to haue pardoned thee not 70 times seauen times but euen millions of times thou maist be lift vp to hope that God will neuer cast thee out so sorrowing and greeuing for thy sinnes but so often as thou shalt thus come vnto him and beg pardon he will redeeme thee as a most louing father 5 At the last set some paine vpon thy owne head for these thy many escapes and sinnes let it be an amercement proportionable to the quality of thy sinnes and ability of thy body that so thy repentance and sorrow for thy sins past may bee a barre against the propensitie of sinning after check and reproue thy selfe againe and againe and deale as a senere and iust iudge with thy soule and body imprisoning all thy sences and fettering thy affections that henceforth they may not stealt away thy pretious soule from thee But to end this point of discussion Whereas I haue often in this treatise made mention of this examination thou maist referre them all vnto two times namely before the Communion and before thou goest to bed For after thou hast taken a view of thy thoughts