our own side to requite you in your owne kind are as confident that you cannot be saved as you are that we cannot so that the Question now is In which of our two Churches salvation is to be had For taking for granted that wee have excluded all others and got heaven between us we cannot be content to share it but we must confine and ingrosse it to one of our Churches as though it could not be had in both nay as though it could not be had out of both for I am verily perswaded and dare undertake to make it good that those poore Easterne Christians who differ from us both will yet come to heaven assoon as either of us which were it well considered might be a good means to pacifie this Question and to abate the heate of many moe betweene us But this monopolizing of Christ although it be generally entertain'd by the Romane Partie yet are not all our reformed Divines so straite lac't but many of them and those of no small note can be content that others should be saved with them and therefore they are called by you by way of derision Preface to Charity mistaken good fellow Christians As though they had so much of the good fellow in them that they have too little of the good Christian And indeed you have most reason to be angry with these good fellow Christians for they are like to doe you all the mischiefe for having found that there may be salvation in our Church as well yea with more ease then in yours we shall never be thinking of going any further As for those who are so eager `that will confine salvation to one certaine Church you have some hope of them that in time they may come over to you And what you object to us as a crime wee esteeme as our great glory and account it one of God's speciall blessings that wee live in the bosome of a Church that is so charitable and we are willing to have so much of the good fellow in us because we would not have too litle of the good Christian for though our Creed be compris'd in a narrow roome yet our charity extends farre not only to you but the Easterne Church We have a litle Sister and shee hath no breasts what shall we doe for our Sister in the day when she shall be spoken of We have a litle Sister Cant. 8. 8. Though the Church of Rome call the Church of Greece Hereticall and Schismaticall yet we of the Church of England esteeme her to be a Daughter of the Catholique Church and our Sister though now she be litle yet she was a great one not inferiour any waies to the Church of Rome she brought forth many children and gave milk plentifully but now alas she is litle by reason of her long persecution and her breasts dried up for now she is in a manner barren and able to bring forth but few children And although Shee be in this poore and desolate estate yet the Church of Rome will doe nothing for her for when at the Councell of Florence shee desired aide of them against the Turkes they gave her no succour at all but left her in misery here and adiudged her as they doe us to death and damnation hereafter What shall we doe for our Sister so long as we acknowledge her for our Sister wee should be willing to doe something for her in the day when she shall be spoken of for as yet no body speakes for her no body laments her but lets her alone as if she deserved no pity no succour no commiseration the Romanists have perswaded so many that she is schismaticall and hereticall in her tenents But all those who esteeme of her as a sister I hope will doe some thing for her in the day when she shall be spoken for when her cause shall be pleaded and she cleared from holding such dangerous and damnable Doctrines then certainly she will have many to pity her many to helpe her But the confining of salvatito your owne Partie hath not only sharpened the pens of many Writers to much bitternesse and condemning one another but also hath unsheathed the swords of many Princes and Potentates to the great and lamentable effussion of much Christian blood S. Paul thought it a strange thing in his time for a brother to goe to law with a brother I speake to your shame saith he Is it so that there is not a wise man amongst you no not one that is able to judge betweene his brethren but brother goeth to law with brother and that under the Infidels 1. Cor. 6. 5. 6. What if S. Paul lived in these daies wherein not only a brother goeth to law with a brother but a brother goeth to warre with a brother yea and which is more maketh that to be a motive unto his warre to wit Religion which should be a forcible meanes of peace and reconcilement Tantum religio potuit suadere malorum Is it possible that Religion should ever be the true mother of so much mischiefe No no ouâ— true mother the holy Catholike Church doth not further such designes but lament them and doth more justly complaine then Rebecca did when twinnes strove in her wombe seeing it is so why am I thus For shee could be content would her children but strive and struggle one with another but when they come to blowes and blood yea much effussion of blood as we see at this day how can she be but like Rahel weeping for her children and not be comforted because they are not Mat. 1 18. When was that ever more truly fulfilled then now they that kill you shall think they doe God good service Ioh. 16. 2. Doe you not think you have done God good service in those many massacres in France in every of which how many thousands of poore Christians have you swept away with such a suddaine destruction that had they been willing you gave them not so much time as to repent them of their Protestancy Doe you not think that you had done God good service if that horrible designe of the Gunpowder-Treason had taken effect a prodigie not to be spoken of without horrour and amazement void of all humanity as well as Christianity But doe what you can call us Heretiques Schismatiques and what other disgracefull name you can invent imprison us banish us strangle us stifle us burne us hang us wee are yet your brethren Certainly had our Savi-intended to begin or propogate his Church by this meanes hee could as easily have sent forth mighty men of warre to compell others to believe in him as poore fishermen who catch none but such as come to net or are fairly allured to lay hold on the bait If this open hostility were used against the Turks the common enemy of the Christian name there were some pretence for it and therefore we read that Moses Exod. 2. when he saw the Israelite and the Egyptian fight he
But if thou abidest in thy selfe and doest not offer thy selfe up freely unto my wil thy oblation is not entire neither shall the union betweene us be perfect 8 Therefore a free offering up of thy selfe into the hands of God ought to goe before all thy actions if thou wilt obtaine freedome and grace 9 For this cause so few become inwardly illuminated and enjoy true libertie of heart for that they doe not resolve wholly to denie themselves 10 My saying is undoubtedly true Vnlesse one forsake all he cannot be my Disciple If thou therefore wish to be mine offer up thy selfe unto mee with thy whole desires CHAP. IX That we ought to offer up our selves and all that is ours unto God and to pray for all The voice of the Disciple THine O Lord are all things that are in heaven and in earth I desire to offer up my selfe unto thee as a free oblation and to remaine alwaies thine 2 O Lord in sincerity of my heart I offer my selfe unto thee this day in sacrifice of perpetuall praise to be thy servant for ever 3 Receive me with this holy oblation of thy precious body which in the presence of the Angels invisibly attending here upon thee I offer up this day unto thee that it may be to the health of my soule and the salvation of all thy people 4 I offer unto thee O Lord all my sinnes and offences which I have committed in the sight of thee and thy holy Angels from the day wherein I first could sinne to this houre upon thy holy Altaâ—â— 5 That thou maist consume and burne them all with the fire of thy charitie and wash out all the staines of my sinnes and cleanse my conscience from all offence and restore to me againe thy grace which I lost by sinne forgiving me all my offences and receiving me mercifully in the kisse of peace 6 What can I doe for my sinnes but humbly confesse and bewaile them and intreate alwaies for mercy without intermission I beseech thee heare me in thy abundant mercy when I stand before thee my God! 7 All my sinnes are very displeasing unto me I will never commit them any more but I am sory and will be sory for them as long as I live and am ready to repent and doe any thing that may move thee to pardon them 8 Forgive me O God forgive me my sinnes for thy holy names sake save my soule which thou hast redeemed with thy most precious Blood 9 Behold I commit my selfe unto thy mercy I resigne my selfe over into thy hands doe with me according to thy goodnesse not according to my wickednesse and manifold iniquitie 10 I offer up also unto thee all whatsoever is good in me although it be very litle and imperfect that thou maist amend and sanctifie it that thou maist make it gratefull and acceptable unto thee 11 And alwaies perfect more and more that which thou hast begun and bring me also who am the slothfull and unprofitable servent to a good and blessed end 12 I offer up also unto thee all the godly desires of devout persons the necessitie of my parents and friends my brethren and siâ—ters and of all those that are deare unto me and that have done good either to my selfe or others for thy love 13 And that have desired mee to pray for them and all theirs that they all may receive the helpe of thy grace and comfort protection from dangers delivery from paine and being freed from all evils may joyfully give worthy thankes to thee 14 I offer up also unto thee my praiers and sacrifices especially for them who have in any thing wronged grieved or standered me or have done me any damage or displeasure 15 And for those also whom I have at any time grieved troubled and scandalized by words or deeds wittingly or at unawares that it may please thee to forgive us all our sinnes and offences one against another 16 Take O Lord from our hearts all jealousie all indignation wrath and contention and whatsoever may hure charitie and weaken brotherly love 17 Have mercy O Lord have mercy on those that crave thy mercy give grace unto them that stand in need thereoff and grant that we may be worthy to enjoy thy grace and attain unto life everlasting Amen CHAP. X. That the holy Communion is not lightly to be forborne The voice of the Beloved THou oughtest often to have recourse to the Fountaine of grace and of divine mercy to the Fountaine of goodnesse and of all purity that thou maist be cured of thy sinnes and passions and be made more strong vigilant against all temptations and deceipts of the Divell 2 The enemy knowing the greatest profit and remedy to consist in the holy Communion endeavoureth by all meanes and occasions to withdraw hinder faithfull and devout persons from it 3 Some when they purpose to receave the sacred Commnnion suffer greatest assaults of the Divell 4 For that wicked spirit as is written in Iob commeth amongst the Sons of God to trouble them with his accustomed malice and impiety or to make them overfearefull and perplexed 4 That so he may diminish their affection or by his subtile assaults take away their faith to the end they may either altogether abstaine from this divine food or at least come unto it with lesse devotion 5 But there is no heed to be taken of his fraudes and malicious suggestions be they never so filthy and hideous but all is to be turned back upon his own head 6 Thou oughtest to contemne scorne him miserable wretch and not to omit the sacred communion for his assaults and the troubles which hee raiseth 7 Oftentimes also an excessive care for the obtaining of devotion and a certain anxiety for the making of thy confession hindereth thee 8 Follow in these occasions the counsell of the wise and put away all anxiety and scruple for it hindreth the grace of God and over throweth devotion 9 Omit not for every small vexation of the minde which hapneth to receave this holy Sacrament 10 But goe presently to confesse thy sinnes and willingly to forgive others whatsoever offences they have done against thee and if thou hast offended any humbly crave pardon and God will willingly forgive thee 11 What availeth it to delay confession to deferre receaving Purge thy selfe with speed spit out the venom presently make hast to take a remedy and thou shalt finde it better then if thou deferredst it long 12 If thou omittest it to day for this cause perhaps to morrow some greater will fall out and so thou maist be hindred a long time from these divine mysteries and become more unfit 13 Stirre up thy selfe and shake off all heavinesse and sloth with the greatest force and speed thou canst 14 For it profiteth nothing to continue long in disquietnesso trouble of mind and for daily occurring impediments to withdraw thy selfe from the Sacraments 15 Yea it hurteth very much
spirit of contrition 25 And say with the Prophet feed me O Lord with the bread of tears and give me plenteousnesse of tears to drink CHAP. XXII Of the Consideration of humane misery MIserable thou art wheresoever thou be or whithersoever thou turnest unlesse thou turne thy selfe un to God 2 Why art thou troubled when things succeed not as thou wouldst or desirest for who is he that hath all things accoording to his mind 3 Neither I nor thou nor any man upon the earth there is none in this world be he King or Pope without some tribulation or other 4 Who is then in the best estate or condition even he who for God's sake can suffer affliction 5 Many weake and fraile men can say O what an happy life hath such a one how wealthy how mighty he is in how great honour and credit 6 But lift up thine eyes to the riches of heaven and thou shall perceive that all the goods of this life are nothing so be accounted of 7 They are very uncertain rather burthensome then delightfull because they are never enjoyed without carefulnesse and feare 8 Mans happinesse consisteth not in having abundance of wealth but a meane estate should content him it is truly misery enough even to live upon the earth 9 The more a man hungreth after godlinesse the more he abhorreth this life because he seeth more cleerly and perceiveth more sensibly the defects of humane corruption 10 For to eat and to drink to sleep and to watch to labour and to rest and to be subject to other necessities of nature is doubtlesse a great misery to a devout mind that would gladly be free and delivered from sinne 11 For the inward man is much oppressed with these outward and corporall necessities whilst we live in this world 12 Therefore the holy Prophet prayeth with great devotion to be delivered from them saying draw me O Lord out of my necessities 13 But woe be to them that know not their owne misery and a greater woe to them that take delight in this miserable and corruptible life 14 And some there be so much dote upon it although with great labour and paines they can scarce get bread to eat yet could they live here alwaies they would care but litle for the Kingdome of heaven 15 O how mad are these in their braines and faithlesse in their hearts who lie so deeply drowned in the earth that they can think of nothing but earthly things 16 But miserable wretches as they are they shall in the end feele to their cost how vile and vaine that was which they loved 17 Whereas the Saints of God and all the fast friends of Christ looke not on those things which pleased the flesh and flourished for a time but panted after everlasting rreasures with all greedinesse and desire 18 Their whole desire was carried upward to things durable and invisible that the desire of things visible might not draw them to things below 19 O Brother loose not thy confidence to come forward in godlinesse there is yet time the houre is not yet past 20 Why wilt thou deferre thine amendment from day to day arise and begin this very instant and say now is the time to be doing now is the time to be working now is the best time to amend my selfe 21 When thou art ill at ease and much troubled then is the time to profit best thou must passe through fire and water before thou comest to a place of refreshing 22 Vnlesse thou offer violence to thy selfe thou shalt never get the victory over sinne so long as we carry about us this fraile body of ours we can never be without sinne or live without sorrow 23 We could gladly be quiet and freed from all misery but seeing by sin we have lost our innocency we have by that also forfeited our felicity 24 Therefore we must hold our selves content and expect the mercy of God till this our iniquitie be put away and this mortality of ours be swallowed up of life 25 O how great is humane frailty which is alwaies prone to evill to day thou confessest thy sinnes and to morrow thou committest the very same thou hast confessed 26 Now thou art in the mind to looke well unto thy waies and within a while thou so behavest thy selfe as though thou hadst never any such mind at all 27 Good cause have we therefore to humble our selves and never to have any great conceit of our worth we are so fraile in our nature so inconstant in our courses 28 Besides that may quickly be lost by our owne negligence which by the grace of God and our owne great paines we have scarce at length obtained 29 What will become of us in the end who begiu to waxe cold so timely 30 Woe be unto us if we will now give our selves to ease as if all were in peace and safetie when yet there appeareeh no signe of sanctity in our conversations 31 We have need like young beginners be newly instructed againe to good manners if happily there be any hope of our future amendment and spirituall progresse CHAP. XXIII Of the meditation of Death THere will very quickly be an end of thee here therefore see what will become of thee hereafter To day a man to morrow none and out of sight out of mind 2 O the stupidity and hardnesse of mans heart who thinketh only upon the present and hath no care of the time to come 3 Thou shouldst so order thy selfe in all thy thoughts and actions as if to day yea this very moment thou we it ready to depart 4 Hadst thou a clear conscience thou wouldst not greatly feare death care not so much for the death of this body as the sinne of thy soule 5 If thou art not prepared to day how wilt thou be prepared to morrow thou knowest not what will be to morrow and how knowest thou that thou shalt live till to morrow 6 What are we the better to live long if we prove not the better by long living for length of daies doth oftnes make our sinnes the greater then our lives the better 7 O that we had spent but one day well in this world 8 Many keepe in mind how long it is since their conversion and yet forget to fructifie in a holy conversation 9 If to die be accounted dreadfull to live long may prove more dangerous happy is he that hath his end before his eies and prepareth himselfe to die daily 10 If at any time thou hast seen an other man die make account thou must follow him he hath shewed thee but the way 11 When it is morning think thou maist die before night and when evening comes presume not upon next morning 12 Be thou therefore alwaies in a readinesse and so lead thy life that death may never take thee unprepared 13 Many die suddenly and when they look not for it for the sonne of man will come when we think not of his comming 14
with patience humility against evill tongues and such as thought vanities and lies and spake what they listed 7 Yet sometimes notwithstanding he answered lest the weake might have received scandall by his silence 8 Who art thou that fearest mortal man to day he is and to morrow he is not seene Feare God and the terrour of men shall not trouble thee 9 What harme can the words or injuries of any doe thee he rather hurteth himselfe then thee neither can he avoid the Iudgments of God be lie what he will 10 Have thou God before thine eyes and contend not with complaining words 11 I am able to deliver thee from all shame and wrong and to repray every one according to their workes 12 And if for the present thou seemest to be trodden downe and to suffer shame and confusion without desert doe not repine neither doe thou lessen thy crowne by thy impatience but rather lift up thine eyes to mee in hea CHAP. XXXVII Of a full and pure resignation of our selves for the obtaining freedome of heart SOnne leave thy selfe and thou shalt find me Make choice of nothing appropriate nothing to thy selfe and thou shalt ever gaine 2 For greater grace shall alwaies he given thee when thou doest perfectly resigne thy selfe and not turne back to take thy selfe againe 3 Lord how often shall I resigne my selfe and wherein shall I forsake my selfe Alwaies and in every thing as well in litle as in great 4 I doe accept nothing but doe require that thou be as it were naked and void of all things 5 Otherwise how canst thou be perfectly mine and I thine unlesse both within and without thou be free from all selfe-will 6 And how much the sooner thou doest this so much the better shalt thou find thy selfe and how much the more fully sincerely thou doest it so much the more shalt thou please me and so much the more shalt thou gaine 7 Some there are that resigne themselves but with some exception For they put not their whole trust in God and therefore doe labour to provide for themselves 8 Some also at the first doe offer all but afterwards being affailed with temptations doe returne againe to that which they had left and therefore they goe not afterwards in the way of vertue 9 These shall not attaine to the true liberty of a pure heart nor to the grace of my divine familiarity unlesse they first make an entire resignation and offer themselves a daily sacrifice unto me 10 For without this can never be obtained the union with me wherewith my Saints enjoy me 11 I have often said unto thee and now againe I say the same Forsake thy selfe resigne thy selfe and thou shalt enjoy great internall peace 12 Give all for all seeke nothing require nothing repose thy selfe purely and with a full confidence in me and I will give my selfe unto thee and darknesse shall not cover thee 13 Let this be thy whole endeavour let this be thy praier let this be thy desire 14 That casting off all proprietie thou maist all naked follow thy naked Saviour Iesus and dying to thy selfe maist live eternally to me 15 Then shall vaine fantasies evil perturbations and all superfluous cares fly away then shall immoderate feare leave thee and inordinate love shall die CHAP. XXXVIII Of good government of outward things and of recourse to God in dangers SOnne thou oughtest with all diligence to procure that in every place and action or externall businesse thou be inwardly free and master of thy self and that all things be under thy disposition and thou not subject to them 2 That thou maist be Lord and Master of thy actions not a servant or a hireling but rather a freeman and a true Hebrew belonging to the lot and freedome of the Sons of God 3 Who put the things that are present under their feet and place their thoughts on that which is eternall who look on transitory things with the left eye and with the right doe behold the things of heaven 4 Who depend not upon temporall things but make such things depend upon them and serve them 5 As they are ordained by God and appointed by the Creator of all who hath left nothing in his creatures without due order 6 If thou remaine firme and stedfast in all events and doest not weigh by the outward appearance nor with a carnall eye the things which thou seest and hearest 7 But presently in every occasion doest enter with Moses into the Tabernacle to aske counsell of our Lord thou shalt sometimes heare the divine and celestiall oracle and shalt returne instructed of many things both present and to come 8 Moses had alwaies recourse to the Tabernacle for the deciding of all doubts and obscure questions and fied to the help of praier for the remedy of the iniquity and dangers of men 9 So oughtest thou in like manner to fly to the closet of thy heart earnestly craving the divine favour 10 For the Scripture testifieth that therefore was Iosue and the children of Israell deceived by the Giboanites because they consulted not first with God but giving too lightly credit to faire words were deluded with counterfeit piety CHAP. XXXIX That a man be not over earnest in his affaires SOn alwaies commit thy cause to me I will dispose well of it in due time expect my ordination and thou shalt find it will be for thy good 2 Lord I doe most willingly commit all unto thee for my care can profit litle O that I cleaved not too much to future events but oftered my selfe with all readinesse of mind to thy divine pleasure 3 Sonne oftentimes a man doth earnestly labour for that which he desireth and when he hath gotten it he beginneth to be of another mind and not to esteeme so much of it as before he did 4 For mans affections doe not long continue fixed on one thing but doe passe from one to another 5 It is therefore a matter not of least moment to forsake our selves even in the least things 6 The true spirituall profit of man consisteth in denying and forsaking of himselfe and he that is thus resigned up liveth in great freedome and securitie 7 But the ancient enemie who alwaies laboureth to withstand the servants of God omitteth at no time his wonted temptations but day and night lieth still in waite to cast the unwary if he can into the snare of deceipt Watch therefore and pray saith our Lord that you enter not into temptation CHAP. XL. That man hath no good of himselfe nor any thing whereof he can glory LOrd what is man that thou art mindfull of him or the son of man that thou vouchsafest to visit him What hath man deserved that thou shouldest give him thy grace 2 Lord what cause have I to complaine if thou forsake me or if thou dost not that which I desire what can I justly say against it 3 Surely this I may truly think and say Lord I am