maist consider all the good things which the blessed doe enioy and the euils which they want comparing them together that so they may make the stronger impression in thy minde 5 How to meditate on the things that belong to the knowledge of a mans selfe 1 Thou art to consider the time past Ber. present and to come a course of meditation much commended practised by the godly and heere thou art to ponder 1. what thou wast 2. what thou now art 3. what thou shalt bee heereafter Or to meditate duely in thy minde 1. from whence thou art come 2. where thou now art 3. whither thou art to goe Or thus 1. what kinde of entrance there is of man into the world 2. what kinde of dwelling and abiding hee hath heere 3. what kinde of passage hee is to haue hence 2 Thou must consider well as the godly haue euer vsed and prescribed to others for a rule heerein first thy selfe what thou art and of what qualities secondly those things which are vnder thee as the gulfe of hell ready to swallow thee thirdly the things which are about thee as the world the creatures the deuills fourthly those things which are aboue thee as Heauen glory and perpetuall ioy 3 To ponder seriously with thy selfe first what thou art by nature secondly what thou art become by thy sins thirdly what thou oughtest to be by grace and vertues fourthly what thou maist be by the grace of God and thy holy endeuours 4 To weigh diligently that excellent sentence of Moses Deut. 32.29 Oh that they were wise then they would vnderstand this they would consider their latter end First Required that thou be wise viz. haue a sound taste and rellish of the things past which are first the good things thou hast omitted to doe secondly the euill and wicked things thou hast committed and done thirdly the most pretious time thou hast mis-spent fourthly Iesus Christ crucified thou hast contemned Secondly thou shouldst vnderstand things present as first the benefites and blessing of God vpon thee in an vnspeakeable manner secondly the extreme vanities of this world thirdly the shortnesse and as it were the nothingnesse of mans life fourthly the difficulty and hard labour of mans saluation Thirdly that thou shouldst consider and fore-see thy latter end those last things of this world first death ineuitable vn-auoideable secondly iudgement where the Iudge most iust and in-exorable thirdly hell toments most in-sufferable and fourthly heauens glory most vn-speakable 5 To expend and consider the foure causes of man from whence hee hath his being and well being first the Efficient cause which is God of whom he was made secondly the Materiall cause that is the earth of which his body was made thirdly the Formall cause that is the soule endowed with the image of God fourthly the Finall cause that is eternall blessednesse for which cause and end man was created 6 Thou maist consider thy selfe according to the diuerse and sundry states and conditions of man first in as much as thou art a man secondly in as much as thou art a Christian thirdly in as much as thou art endowed and enriched with more blessings and graces either temporall or spirituall then many others are fourthly in as much as thou art a publicke person a Preacher or Minister in the Church or a Magistrate in the Policy and State 6 How to meditate on the matter of our sinnes 1 The first thing which wee are to doe is to consider and know our owne proper sins partly to the end that they may bee feelingly knowne vnto vs and partly that being known vnto vs we may take the more true sorow and compunction for them and make our repentance the more syncere and sound And herein it shall bee to good purpose to diuide this point into these considerations first the multitude of our sins secondly the grieuousnesse of them thirdly the harmes and euils they bring with them And for the multitude of our sins that we may haue the more exact knowledge of them it shall not a little profite vs to proportion our whole liues into certaine times and to bethink our selues in what places and with what persons we haue beene occasioned to sin Or to weigh with our selues our sins committed in thought word or deed or by omission of our dueties Or to meditate in what manner we haue sinned against God our neighbour or our selues and so prouoked Gods vengeance against vs. But we must here be very carefull in the calling to mind of our sins that we do not too much fixe vpon the memory of carnall sins nor of anger reuenge withall let it be obserued that the frequent memory of our fore-spent life is very profitable to a man that professeth Religion so that if hee do sometime make his whole meditation of it running ouer the whole course of his life for the space of a quarter of an houre which may easily bee done if hee diuide his whole life into so many parts as are the places wherein hee hath dwelt hee shall finde it no fruitlesse labour 2 Hee is to consider sinne in it selfe that hee may conceiue the greater hatred horrour and detestation of it Meditating first how much it is displeasing vnto God and how contrary it is to his goodnesse secondly how much hurt it heaps vpon man that commits it and oftentimes vpon a mans neighbour too and how much harme comes by it to his soule body honour and other temporall good things thirdly what harme and miseries it brings vpon the whole world and how seuerely God will take vengeance on it as wee see by the fearefull example of the Angels falling from God and the ruin of man-kind by the disobedience of our first parents 3 To consider those seuen capitall and deadly sins which are the roots and parents of all other sinnes and to meditate seuerally vpon one of them euery day of the weeke in this manner following first on the Lords day to meditate on the sin of Pride secondly on Monday on the sin of Couetousnesse thirdly Tuesday on Luxury fourthly Wednesday on Enuy fiftly Thurseday on Gluttony sixthly Friday on Anger seuenthly Saturday on Slouthfulnesse and Wearysomenesse in doing good And concerning euery one of these wee may not vnprofitably consider these three points first how greatly this vice displeaseth God secondly how greatly it hurteth man thirdly how often wee haue in this sin and the spawne that comes from it offended our good God And if wee shall double these points it shall not bee amisse by considering first how much God detests this vice how much he is delighted with the contrary vertue secondly how hurtfull this vice is to man and how behouefull the contrary vertue thirdly how often wee haue giuen entrance and entertainement to this sinne and how often we haue and how obstinately wee do keepe out the contrary vertue 7 How to meditate on the death of Christ 1 The first kind of meditation
the vnderstanding and inflames the heart Thirdly it vnites and incorporates a man with God Fourthly it increaseth and confirmeth his graces and vertues Fiftly it chaugeth the whole man and makes him another kinde of man in life and manners Sixtly it makes a man certaine and sure of his saluation Seuenthly it is the conduite to conuey vnto mans soule grace in this life and glory in that to come 6 Consider these foure circumstances first who it is that commeth vnto vs secondly to whom he cometh thirdly how he cometh fourthly for what cause he commeth to vs. Besides we may also consider these things which appertaine to the due preparation of the Receiuer which we may ranke in this order 2. before the receiuing of it purity and desire arising from the fountaines of true faith and repentance for our sins 2. at the Communion humility and charity and 2. after the Communion thankes-giuing and amendment of life Whosoeuer comes thus furnished receiues the vnspeakeable benefites of all Christs Sufferings and Merites 10 How to meditate on the benefites of God 1 All the benefits of God may in one meditation be considered and because they are innumerable a double catalogue and list may be made of them whereof the first comprehends the chiefest generall benefits of God such as are first the creation second conseruation third redemption fourth saith fifth iustification sixt communion seuenth our calling vnto the knowledge and seruice of God and these may be meditated on euery weeke one for euery day Secondly the other containes the speciall benefites peculiar to euery man as that he is borne of good parents that hee is of a good and healthfull constitution of body that he hath beene preserued from many dangers and calamities and such other speciall benefites which hee knowes himselfe to haue receiued from God 2 The benefites of GOD may be considered many wayes first as the benefits of nature of grace and benefits acquired by labour secondly as the benefites of the soule of the bodie and externall benefits thirdly as benefits past present and to come fourthly benefits common to all men as benefits common to more as benefits common to a few and as benefits onely proper to one and of euery one of these a man may meditate 3 In considering one benefite alone one may insist as long as it pleaseth him and meditate on diuers things after this maner with great profite first who it is that bestowed this benefit vpon mee God secondly what mooued him to giue it vnto me onely his owne good will and pleasure thirdly why did he grace me with this benefite more then many other to his owne glory my saluation and the good of all that stand in neede of it fourthly how great is this benefite and how ill should it be with me if I wanted it fiftly how much am I bound to his goodnes by reason of this benefite sixtly how vnthankfull haue I hitherto been vnto him for it how ill haue I husbanded it and how contrary to those ends for which I receiued it seuenthly what remaines for the time to come that I shold doe to the end I may make the right vse of this benefit 11 How to meditate on the feasts of the Saints of God In considering these 3. things first their preferment with what an exceeding weight of glorie they are now crowned secondly their example how they attained to so great glorie by what actions labour and vertues they made way by the speciall worke and aido of Gods Spirit through the seas of this life to the heauenly mansion thirdly my owne confusion and shame What shall I doe haue not I receiued as many helpes as they Is not the way as well knowne to me haue not I as many spurres and prouocations I desire to come to the same degree of happinesse which they haue attained but I neglect to goe the way and vse the meanes that they did 12 How to meditate on Christian vertues The chiefe vertues of a Christian are these faith hope loue of God and man the feare of God prudence iustice humilitie patience obedience meekenesse chastity sobriety mercy simplicity modesty magnanimity perseuerance commendable silence and the like in considering these vertues we may either comprise diuerse of them in one Meditation or diuide one of them into many meditations or else wee may daily consider in our minds these virtues or som one of them which may be well put in the list of the former as the contempt of the world the disâ—esteeming of our selues the â—eale of soules deuotion diligence in the seruice of God concord trueth fidelitie liberalitie purity gratitude thankfulnes and repentance 1 But in my opinion the most profitable way to meditate on any vertue is to obserue these points following first what is that vertue whereon I meditate as for the purpose what is humility or charity and wherein to be humble or charitable consists secondly how excellent profitable and necessary that vertue is considering especially what benefits it brings with it thirdly how much it pleaseth God and how acceptable it makes him to GOD that is indewed with it fourthly what examples and admonitions Christ left behind him touching that vertue fiftly how detestable hurtfull and displeasing vnto God is that vice which is contrary to that vertue sixtly how far I haue hitherto bin from that vertue yet am and what is the cause I am so farre from it seuenthly what hence-foorth is my taske and duety to do namely what meanes I must vse and what impediments I must shunne that I may obtaine that vertue 2 Another way there is of meditating on the vertues in considering any vertue in the person of Christ and weighing these 3. points first with what examples the Sonne of God did trace this vertue out vnto vs secondly what hee spake or did concerning that vertue remembring some sentences thereof thirdly why he said and did so for my information and imitation And thus in one wecke one may meditate on the seuen more principall vertues of Christ On the Lords day meditating of his Loue Monday his Humility Tuesday his Patience Wednesday his Obedience Thurseday his Meekenesse Friday his Pouerty Saturday his Chastity 3 Lastly to meditate the eight Blessednesses Math. 5. and in euery of them to ponder these three things first the sentence it selfe which containes two points the vertue and thereward of that vertue secondly how excellently this vertue shined in Christ thirdly how farre I am from that vertue how great profit it would bring mee if I had it and what harme I haue by wanting it 13 How to meditate on the creatures of God It is a most diuine Truth that by the due consideration of the creatures of God man may attaine to a very high pitch of the knowledge of the Creator of them Rom. 1. for there is not the least creature in the world but doth demonstrate euidently the power the wisedome and goodnesse of its Maker
not properly require it but the whole thing it selfe without the helpe of any representation is done by the vnderstanding And according to these two manners of meditation the presence of God is distinguished first an imaginary presence according to the first kinde of meditation secondly an intellectuall presence according to the second kinde Now the presence of God is a certaine application of the minde and affection to God and heauenly things conceiued either after an imaginary or intellectuall manner which application is most necessary in all our Meditations Now come we to shew those two things which I said before were principall helpes to those that would meditate aright and those are the matter and methode or forme of meditation 1 That wee may not be destitute of most fit matter to bee taken into our meditations briefly suruey these points following as most necessary subiects to exercise our holy meditations vpon 1. meditate vpon those foute ineuitable Destinies and Diuine Determinations of God concerning Man Death Iudgement Hell torments and Heauens glory 2. of the vanity of this whole world and the most glorious things therein and the infinite miseries of mans life 3. Meditate on the sins of thy fore-spent life 4. On the Life Passion and Death of our Lord and Sauiour Iesus Christ the Mysteries of his most holy Supper and Sacrament instituted of him to put vs in mind of these 5. On the benefits of God past present and to come 6. On the blessed Virgin all the Saints in glory 7. On all vertues and vices but especially such vertues whereof thou findest thy soule most barren such vices to which thou knowest thy selfe most inclined 8. The book of the creatures 9. The Diuine perfections Attributes of God as his mercy iustice wisedome c. 10. All the sacred Scripture but chiefly the 4. Euangelists and book of the Psalmes 11. The Lords Prayer ten commandements the Creed 12. Thou maist meditate on all things contained in the whole body of Christian doctrine from the one end of the Catechisme to the other Besides thou maist often meditate to what end this noble Creature Man and this glorious frame of the world was made for that is the foundation of all our saluation and perfection and that it shall not heerein bee amisse to follow the wisedome and direction of our Church insisting in her steps for our helpe in this godly exercise This wee shall doe if on the solemne daies of prayer and holy exercises wee shall diligently weigh with our selues such Mysteries of Religion as are on those daies proposed to bee reade and expounded to the people If on the Feasts of the Saints of God we reuolue in our mindes their liues deaths vertues and memorable actes together with the glory they haue now happily attained If vpon the Aduents of our Lord Iesus Christ wee shall duely consider the Mysteries of his holy Incarnation and Natiuity If in and during the Lent wee seriously meditate on the holy Gospels appointed to bee reade daily If vpon the Lords day wee consider with our selues the resurrection of our Lord and Sauiour Iesus Christ or the generall resurrection of all men and the happinesse which those that die in the Lord shall attaine vnto which the Lords day doth represent vnto vs or the benefites of God or the Gospell of that day or doe so dispose of these foure points that euery month containing foure Lords dayes wee at once performe these allotting vnto euery Lords day these seuerall points If also on such daies wherein wee receiue the holy Sacrament of the Lords Supper wee enter into diligent meditation of the Mysteries of that heauenly Sacrament or of the passion and death of the Lord Iesus whereof that was instituted a memoriall If at such seasons as these and also when wee shall haue beene present at Sermons wee presently after or within a conuenient time enter into meditation and repetition of things heard and conceiued then shall wee make right vse of the Churches wisedome and direction and finde most apt matter for meditation And let vs know this withall that euery Christian ought very often to handle and meditate on that vertue which hee knowes himselfe to stand most in need of and on that vice which he chiefly desires to haue extinguished in himselfe for as the body doth more desiringly seeke after and more profitably and readily digest those meats which are most pleasant and agreeable to the palate and taste in like manner the soule should more frequently meditate and as it were feed it selfe with those things which are to it more tastefull profitable for I am fully perfwaded that the rule of Phisitions is as true in spiritual things as in coporall quod sapit nutrit That which is sauory to the taste is nourishing to the stomacke Onely to end this point let these three things be obserued in the matter of Meditation first that great care bee vsed in the beginning of euery week or month in preparing of fit and sufficient matter of meditation which may serue for that whole time secondly if it so fall out any day that iust occasion of changing our appointed matter of meditation be offered as Sermons or solemne exercises of prayer and the like then wee must deferre the meditation of that day vntill the next day following thirdly albeit there is much benefite arising from a setled course of prefixing to our selues certaine matters to bee meditated on from weeke to weeke and month to month yet may euery one meditate on other matters in one the same day and because these few matters of meditation following seeme to bee more profitable and necessary to euery Christian then the rest euery Christian may besides other matters of meditaon take euery weeke these in order into his meditation namely first to meditate on Monday vpon death secondly on Tuesday vpon the last iudgement thirdly on Wednesday vpon the torments of hell fourthly on Thurseday vpon the glory of heauen fifthly on Friday vpon the Passion of Christ sixthly on Saturday vpon his sinnes and seuenthly on the Lords day vpon the benefites of God bestowed on Man-kinde Thus hauing briefly laid open the chiefe subiects and matters of euery Christian meditation it is required that wee descend to the second consideration namely the methode and forme of Meditation for it is to small purpose it a man haue neuer so many good materials for building if hee want the skill to vse them in building and little benefite or none is had by knowing the matters whereon wee ought to meditate vnlesse we also know the manner how to meditate on them Ambr. For Ignorantia ordinis modi quibus operandum est plurimum turbat meriti qualitatem The ignorance of the order and manner wherewith a man must work doth very much trouble the quality of a mans desert nor is it to bee thought that wee haue attained the full knowledge of any thing albeit we know what wee
pag. 4. 3. He must acquaint himselfe with fifteene moouing causes of sanctification pag. 5. 4. With ten generall obseruations belonging to the sanctification of hearers pag. 9 5. Hee must obserue that in priuate sanctification before Sermons there are seauen things in a paralell of contraries to be obserued pag. 19 6. That publicke sanctification before sermons consists in fowre points in three seuerall scopes and ends of preaching and hearing pag. 35 2. In the hearers duty at Sermons cōsisting in foure points 1. In attentiue hearing 2. Sound knowledge 3. Right affection 4. A serious purpose of practise pag. 14 1. The first duty of hearing is first described pag. 47 2. The seauenteene impediments of it are remooued which cause men altogether to neglect sermons pag. 47 And also fourteen impediments which cause Sermons not to bee zealously heard pag. 59 3. The aduancements and helpes to attentiue hearing are declared p. 51 Where first are twelue arguments to mooue attentiue hearing ibid. 2. Is shewed that in attentiue hearing Sermons sixe things are required pag. 53 3. The impediments are three wayes remooued 1. By instructing men in ten points 2. By inuiting them which consists in two points 3. By the power of the Magistrate pag. 55 2. The second duty is first described secondly the twenty impediments of it are remooued 3. The seauenteene aduancementes and helpes of it are declared pag. 65 3. The third duty is first described secondly all those seauenteene impediments and fourteene before handled are remooued and two more declared 3. The former aduancements to the two former duties are required and three more added pag. 74 4. The fourth duty is first described secondly it is shewed by whom application is to be made namely first by God secondly the Preacher thirdly the hearer himselfe fourthly the thirteene impedimentes that hinder application are remooued And fiftly the sixe helpes to application are declared pag. 82 3. In the hearers duty after Sermons which is of three kinds pag. 108 1 Publicke in the Church consisting in three points ibid. 2 Priuate at home in three obseruations pag. 111 3. Priuate and publicke together in fiue respects where is discoursed of a double censure and visitation both of the Preacher and hearer first by the Magistrate of both kinds secondly by God himselfe when the Magistrate failes in his duty pag. 112 The second daies iourney Is to meditate on sacred things comfortably pag. 133 1 The matter of meditation consisting of twelue things 2 The method and manner of it where pag. 138 1 How to meditate on death three seuerall wayes pag. 146 2 How to meditate on the last iudgement pag. 148 3. How to meditate on the torments of hell pag. 149 4. How to meditate on the glory of heauen pag. 158 5. How to meditate on the things that belong to the knowledge of a mans selfe pag. 162 6. How to meditate on the matter of our sinnes pag. 166 7. How to meditate on the life of Christ pag. 170 8. How to meditate on the passion of Christ pag. 172 9. How to meditate on the Lords Supper pag. 176 10. How to meditate on the benefites of God pag. 179 11. How to meditate on the Saints daies pag. 182 12. How to meditate on christian vertues pag. 183 13. How to meditate on the creatures of God pag. 186 14. How to meditate on the attributes and perfections of God pag. 187 15. How to meditate on the Lords prayer or any worde of the holy scripture pag. 201 16. How to prepare our selues to meditation how to accompany it how performe it consisting of sundry becessary obseruations pag. 214 The third dayes Iourney Is Prayer 1 What prayer is and what kindes of prayer there are pag. 241 2 Of cleauen things required in praier pag. 242 3 Of nine requisite duties before prayer pag. 258 4 Of foure things to bee done during the time of prayer pag. 260 5 Of sixe things to be considered after prayer ibid. 6 Of mentall prayer which is of two sorts wherin first we giue thanks to God secondly we craue necessaries thirdly we offer vp our selues soules and bodies holy listing and acceptable sacrifices pag. 262 7 Of whom we must aske pag. 270 8 How we must bee furnished to aske that we may obtaine pag. 271 9. Of vocall prayer pag. 273 10. Of mixt prayer and of the excellency of prayer being one of the chief acts of religion pag. 274 The fourth dayes Iourney Is holinesse of life 1. How to acquire vertues and the meanes of holinesse of life by obseruing sixe short rules pag. 294 2. How to attaine to sanctity of life by S. Bernards two rules the one consisting of fifteene obseruations the other of twelue pag. 298 3. How to attaine to sanctity of life by Aquinas his rule consisting of thirteen obseruations pag. 305 4. Of the necessity of such an art and method of seruing of God in this life that wee may at last come to raigne with him in glory pag. 309 5. That this art consists in fowr things 1. In obseruing seauen instructions pag. 315 2. In three exercises pag. 376 3. In louing of God and the things a man ought to loue 4. In a daily short method of practising such duties as will sanctify our liues 1. The first instruction is to labour that the grace of God may make such a change in vs that wee may not seeke our selues or any thing els but God and his will pag. 315 The second instruction is that wee euer haue an eye to the end by which wee are to bee directed in the things seruing to the reparation of our soules pag. 321 The third instruction is that it becommeth all men but chiefly sacred persons to serue God after the most sublime exact and perfect manner pag. 339 The fourth instruction is that the slaughter ruine which sinne hath made in the soule is the cause that we cannot thus serue God pag. 345 The fift instruction is that we haue in our soules and bodies sufficient means thus to serue God if by Gods grace they be quickned and stirred vp in vs. pag. 348 The sixt instructiō is that God is pleased to giue vnto all that from the heart doe seeke him such power and strength of will as to desire and also to detest euery thing in a measure which may please or displease him pag. 355 The seauenth instruction is that there is a way of planting good habits in the soule and rooting out the euill customes and that by the foresaid instruments of the soule Gods grace working by them pag. 367 2. The first exercise is the sorrow and repentance for our sinnes which helps much to relieue the soule pag. 376 The second exercise is the hatred of a mans selfe where first the manner how euery one is to hate himselfe is described secondly why euery one ought to hate himselfe thirdly how this hatred may stand with true charity which begins with the loue of ones
selfe pag. 380 The third exercise is to adorne our selues with vertues for the beautifying of our soules pag. 402 Which is done by these three things first by begging helpe from God secondly by multiplying the acts of vertue thirdly by restraining the naturall affections and passions of the mind pag. 441 1. Of the passion of ioy and how to bridle it pag. 445 2. Of the passion of griefe and how to restraine it pag. 447 3. Of the passion of hope and how to limit it pag. 455 4. Of the passion of feare and how to stint it pag. 456 5. Of the passion of hate and how to curbe it pag. 461 6. Of the passion of andacity and boldnesse and how to handle it pag. 491 7. Of the passion of anger and how to handle it pag. 499 8. Of the passion of desperation and how to restraine it ibid. 9. Of the passion of loue and how to dâ—ale with it pag. 461 10. Of the passion of abhomination and how to vse it pag. 461 11. Of the passion of desire and concupiscence and how to bind it pag. 472 1. Of the loue of God and how it is pag. 531 2. Of the loue of our neighbours and what rules are to be obserued pag. 578 3. Of the loue of our selues and what considerations are to be vsed pag. 588 4. The short daily method and rule of practising such holy duties as will sanctâ—fie our liues by the grace of Gods Spirit Which consists in sixe actions and duties and at sixe seuerall times to be performed 1. Of the duties which are to bee done in the former part of the day The first duety in the morning is to rise timely and how to carry our selues at that time The second duety is preparation to prayer and how that is to be done The third duty is to bestow some time in mentall prayer The fourth duty is to read some portion of Scripture and how to doe it with profit The fift duety is to prepare our selues to the receiuing of the Loâ—dâ— sâ—â—peâ— which consists in thâ—se fowre coâ—siderations 1. In sanâ—tâ—ty of life 2. Rectâ—tude of intention 3. Sterring up the deuotion 4. Prayer for all thâ—ngs necâ—ssary both for our selues and others 1. Of the sanctity of life and how it is to be wrought 2. Of the rect tude of intention coâ—sisting of ten seuerall obseruations Where also are two rules giuen for the ordering of our intention consistâ—ng of seauen seuerall directions a peâ—ce 3. Of the stâ—rring up of the deuotion consisting of a seâ—uâ—n folde consideration of Christs good â—â—sse vâ—to vs in the institution of this Sacrament restâ—â—ting vpon thâ—se three circumst rices in euery of the seauen considerations first who secondly to whom thirdly for what cause he comes 4. The â—â—se â—f pâ—â—â—â—â— bâ—fâ—râ— the Lords supper with a forme of an excellent and absolute prayer to that purpose pag. 644. The sixt duty is thanks vnto God after the Communion and how wee are to be storred vp vnto it Where are deliuered seauen short meditations for the seauen dayes of the weeke euery medâ—tation consisting of fiue seuerall points Namely first in considering of Christ in seuerall respects towards vs. Secondly in giuing God thanks for 3. things Thirdly in detesting our sinnes Fourthly in louing God with all our hearts Fiftly in begging of God seauen necessary graces pag. 667. The seauenth duety is the study of christians and how they may profit in learning pag. 689. The eight dâ—ty is examination of the conscieâ—ce before dinner pag. 699 The ninth duty is our behauiour at dinner and how it is to be ordered pag. 702. 2. The dueties of the after noone helping to sanctification of life The first dâ—â—y is to bestow some time in reading of holy Scripture or some other godly booke pag. 706 The second duety is the examination of the conscience before wee addresse our selues to sleepe Where first is shewed the necessity of this duety by three strong demonstrations Secondly the benefit of it by sowre euident arguments Thirdly how this duty is to bee performed what is the matter about which it is exercised with fiue necessary obseruations concurring to this examination First a commemoration of benefites and humble thankefulnesse for them in fifteene circumstances Secondly a desire of grace enabling vs to search our hearts Thirdly an inquisition of the conscience to come to the knowledge of the sins of commission and omission Fourthly a detestation of our sinnes â—istly a due censuring of our selues for them pag. 714 The third duty is how to compose thy selfe to sleepe pag. 772 3. The duties to be done euery weeke pag. 774 The first duty is a preparation to the receiuing of the Sacrament and the manner of it if the conueniencie of the time place persons customes and the like will suffer or doe require it pag. 784 The second dutie is to heare the word preached 4. The duties to be done euery Month. pag. 791 The thing chiefly to be done is this that at the least one day or some conuenient time be set apart to examine the conscience and to rectifie it 5. The duties to be done euery yeere pag. 794 That which is here neuer to bee omitted is that euery yeere some speciall time be set apart for the renuing of the mind seeing our vices do increase as our yeeres and we wax old in sinne And how that is to be 6. The duties to be done at all times of euery Christian p. 805 1. Our duties vnto God in seuaen acts The first act of the presence of God Secondly the loue of God Thirdly the feare of God Fourthly the zeale of Gods glory Fiftly the praise of God Sixtly thankefulnesse to God Seauenthly a resignation of our selues to the will of God 2. Our duties to our brethren in seauen actions the first is to behold God in our brother The second is to loue him as our selues the third is affability and good example the fourth is honor the fift is to beare their infirmities the sixt is to helpe them the seauenth is to liue circumspectly pag. 807 3. Our duties to our selues in seauen actions First is modesty Secondly contempt of our selues Thirdly a generall abnegation and deniall of our selues Fourthly subduing the flesh Fiftly tranquility of minde Sixtly discretion Seuenthly praier Lastly three potent demonstrations and reasons to perswade all men but especially great ones thus exactly to serue God if they meane to rest with him for euer THE HEAVENLY PROGRESSE OR The Soules Iourney to Heauen AS there is no Arte or Profession that can bee profitably learned except some fit Methode and Order be obserued therein Euen Nature it selfe in all her courses keeping due order and both Art and Nature teaching vs that the great God is the God of Order so much lesse can that most soueraigne and heauenly knowledge of the right seruing of God which is the Art of Arts and perfection of Nature bee taught and learned of any Christian without some
and regardfull of Sacred Spirituall and Diuine things remembring euer that of our Sauiour Math. 6. Seeke first the Kingdome of God and the righteousnesse thereof and all these things shall bee ministred vnto you From which things euery good Hearer may receiue helpes vnto hearing for then none of those things whereof we spake last shall befall him but the quite contrary But aboue all let him consider well the fourth Commandement what that meanes and what is the scope of the Lords Saboth 1 Then let the care of Fields Farmes and all carthly things be on that day set aside 2 Let all men leaue their labors on the euen of the Sabaoth in a fit and seasonable time that they may repose themselues to sleepe at a conuenient houre 3 Let them bee mindefull of fasting to bring to the house of God a body and minde not cloyed with eating and drinking 4 It will be very sitting that all marriages birth-feasts drinkings and other such feast-full meetings be forborne 5 And that nothing may hinder any of the family from taking the chiefe blessing of the Lords day it were not amisse that all or the most of our prouision for the Sabaoth were prepared the day before least the women should beare the checke of our Sauiour vnto Martha Luk. 10.41 42. Martha Martha thou câ—â—est and art troubled about many things but one thing is needfull Mary hath chosen the good part which shall not bee taken from her 3 Men may not lie lurking at home on the Sabaoth as many vse to doe least the like befall them that besell Thomas when our Sauiour entred into the house where the Disciples were and breathed on them saying Iohn 20. Receiue the holy Ghost but Thomas not being amongst them sayled of the blessing But let all men desire to frequent the holy Assemblies after the example of Dauid who wished rather to be a doore-keeper in the house of God then to dwell in the Palaces of Kings 4 Aboue all things the hearer first must not come alone for not onely the father of the family is to bee saued vnto him alone was not the fourth Commandement giuen the promise is not onely made to the father of the family secondly much lesse must hee come like a scoffing deriding Lucian to mocke and floute at at the Word or Minister thirdly nor with a minde to iudge as a rigide proud curious busy censuâ—er fourthly nor must hee come of custome as many doe who are like vnto the high-waies which are so troden that no seed can fall into it fructifie fiftly nor must hee come with a loathing as if hee cared not or needed not to receiue any further instruction sixtly nor must hee come as to Stage-plaies seuenthly nor yet with his eares stopt like the dease Adder or with a purpose not to assent to the doctrine But first hee must come accompanied with his family his wife children and seruants and those must hee bring well prepared and admonished of their duty knowing that vnto them the fourth Commandement was as well giuen â—s vnto himselfe and that vnto their godly and holy profession of Gods name there is a blessing promised as on the contrary to their impiety there is denounced a grieuous curse they also are such as God hath a care ouer and offers vnto them the holy meanes of their saluation Secondly hee must come with an honest and good heart endued with the reuerence of God and his sacred Word euen as the Israelites who being by Moses commanded to prepare themselues for the sacrifice of the Passe-ouer Ex. 12.27 bowed themselues and worshipped Thirdly with the minde of a learner godly holy and not curiously searching out all things Fourthly with a resolution to heare vnderstand and practise the words of holy instruction remembring that sweet inuitation of the Prophet Come let vs go vp to the Mountaine of the Lord Esay 2.3 to the house of the God of Iacob hee will teach vs his waies and wee will walke in his pathes Fiftly with hunger thirst and reioicing euen as the zealous King whose soule panted for the Lord Psal 42.1 â— as the Hart brayeth for the riuers of water whose soule thirsted for God for the liuing God that hee might appeare before the presence of God Sixthly let him come as vnto the Theater of a great King Seuenthly and with his eares open hauing this onely scope before him to heare and giue place to the truth 5 The hatred and contempt of all men must be cast off first of the Minister a thing which many wicked parents plant in the hearts of their children A maine block to all holy preparation This is the most crafty stratageme that Satan caâ—â—se for the hatred and contempt of the Minister brings with it the hatred and contempt of the doctrine and the whole fruite thereof both in this life and that to come The hatred and contempt of the Minister is a meanes to with-draw the hearer from the Church or if he come moues him not to like of his doctrine or at least to enterprete euery thing vnto the worst sense Secondly there must be no hatred or contempt in him of any other of the hearers least that be truely verified of him 1. Ioh. 4.10 How can hee who loueth not his brother whom hee hath seene loue God whom hee hath not seene What shall wee thinke of him that giuing sentence of death vpon a murtherer shall himselfe kill a man in the face of the open Court And what father will suffer the hatreds and brawlings of his children at his owne Table Then let him bring with him to the Church loue and honour first of the Minister of God remembring well the fatherly and sonnely relation that ought to be betwixt the Minister and Hearer the holy and painefull worke of the Minister for his saluation his owne manifold imperfections and the labour to amend them the variety of gifts and graces for the loue and honour of the Minister will bring with it the loue and honour of God and his sacted Word and other singular fruites of piety Secondly the loue and honour of the other hearers Psal 133.3 For how good and ioyfull a thing is it for brethren to dwell together in vnity Behold the vnspeakable graces of loue dilated and enlarged in three whole chapters to the Corinthians 1. Cor. 12.13.14 chap. Then when the hearers stand thus affected amongst themselues with what alacrity and comfort will the word of God bee heard and without any offence With what fruite will prayers be powred out to God Let euery hearer bee mindefull of that sweete admonition to bee reconciled to his brother Mat. 5.23.24.25.26 before the offering of his gift 6 The hearer must not cast off the care of his neighbour as if it were no matter whether hee come prepared with him or no for except his neighbour come also sanctified the whole lumpe is corrupted and so
together yet are wee all secure carnall blinde slouthfull petulant and most peeuish and peruerse both Teachers and Hearers either not ministering due censures and visitations or not enduring them to bee administred but except wee be rowsed vp their rests yet more grieuous things to fall vpon vs as these are Thirdly eternall punishments of body and soule for Christ who shall at the last day come as a iust Iudge shall ordaine the last censure both of godly and vngodly Teachers and Hearers This censure himselfe doth illustrate and set forth with singular comparisons of like things taken first Mat. 13.34 from the Haruest where the wheate shall bee purged from the cockle and tares which was sowne whilst men slept secondly from the separation of the good fish from the bad thirdly Mat. 13.43 from the rewarding of the faithfull seruant Mat. 24.44 and punishing of the vnfaithfull fourthly from the comming of the Bridegroome Mat. 25.1 where the fiue wise Virgins by which vigilant Preachers and Hearers are noted doe enter into the Marriage Chamber of heauen with the Bride and Bridegroome but the fiue foolish Virgins by whom slouthfull carnall and wicked Preachers and Hearers are ment are thrust out from the ioyfull Marriage fifthly from the account which the Lord requires of them to whom hee trusted his Talents Mat. 25.14 sixthly Mat. 25.31 from the Iudge before whom an infinite multitude of men stood to bee censured Mat. 25.32 seuenthly from the Shepeheard separating the Sheepe from the Goates and the same concluding censure of Christ Iohn Baptist remembers by purging the Floore Math. 3.12 and separating the Chaffe from the Wheate In this censure and triall of Christs touching blinde guides and lame followers no clamours nor answeres will bee of any force such as are at this day heard where the worst of men do boast of the Lord his Word and Glory For Christ shall say Math. 7.21 22.23 Not euery one that saith Lord Lord shall enter into my Kingdome but hee that doth the will of my father which is in heauen c. Nor shall the vaine excuses and shifts of those that are blindly led then auaile them such as many now a daies vse as if onely the Preachers must giue an account and not euery Hearer who suffered themselues to bee seduced Shall it not bee said to them If the blind leade the blind shall they not both fall into the ditch Namely the Ditch burning with fire and brimstome Apoc. 21.18 which is the second death O thou most sharpe and exquisite Censor and Iudge of Man-kinde Father Son and Holy Ghost doe thou in mercy rowse and raise both Preachers and Hearers from their sound sleepe of sinne let them know and acknowledge that this is the time of thy most gratious visitation that they may bee more carefull and patient of thy most wholesome censure that they may not bee inforced to beare that thy most heauy censure internall externall eternall but may ioyfully bee brought into their heauenly Countrey and bee with Thee and thy holy Angels blessed internally externally eternally Amen The second Daies Labour of a Christian to the end that bee may arriue at the Port of Heauen is to Meditate on sacred Things for the further enabling of him in the course of godlinesse AMongst all the exercises of a spirituall life as there iâ— none more difficult then the prayer of the minde and meditation of the heart so there is none more necessary which thing is aboundantly manifested as well by the infinite testimonies of most holy men as also by reason daily vse and experience it selfe so that it is no wonder if to get the practise thereof there bee great care diligence and desire required of euery man To the happy learning of this holy Art there are two Schoole-maisters very necessary First the holy Spirit of God for if all good gifts come from aboue much more this most excellent grace of holy Meditations and therefore with most instant and humble prayer is this gift to bee sought for at Gods hands Secondly the practise of Meditation for by it as are all other Arts so is that acquired for as hee who seldome or neuer writes shall neuer write perfectly so hee that seldome or neuer Meditates shall neuer come to the perfect vse and vnderstanding of Meditation But besides that wee may not faile in setting downe a right course of Meditation two things are to bee considered namely the Method and Maâ—â—er of Meditation for it is very fit that we know before-hand as well the manner how to meditate as the matter and obiect about which our minde is to bee employed else the want of either of these may so hinder our proceedings that wee shall not bee able either to bestow our minds in this holy exercise or to continue in it with that benefite which is to bee expected from it And this exercise comes very neere the nature of prayer if wee define prayer Chrys as some of the Fathers haue done to bee a colloquy and speech with God or an ascending of the minde towards God Damas for Meditation generally signifies all the inward acts of the understanding will and other powers of the soule when they are directed to God and things aboue And indeed Meditation is nothing else but a discourse of the understanding and studious intention of the minde diligently insisting about the finding out of something I say of the understanding either exhorting vs vnto that which is good or disswading vs from that which is euill and so weighing and digesting the godly things wee heare or reade to the worke of prayer euen as the foode whereby the will is fed and made strong and for this cause the manner of Meditation is to bee framed according to the worke of our will namely that Meditation may be vsed as an instrument whereby the will may bee affected with that and vnto that which is holy and good and for that cause may neither make too much hast nor yet bee too slow but onely may in such a sort bee exercised as may best serue the heart that when the will becomes inflamed it may bee interrupted vntill that heate being well allayed it bee fit to fall to it againe for more labour must bee bestowed vpon the affection then the meditation it selfe insomuch that by how much the meditation is shorter by so much is the prayer more happy being made fruitfull by the affection multiplyed vpon it In a word that wee may come to speake of the matter and manner of meditation as wee haue proposed this first vnderstand that meditation is in two sorts performed first when we meditate of things which may bee perceiued by the senses vnder corporall representations as of the actes of Christs Passion secondly or of things intellectuall as of the goodnesse and excellent beauty of God which albeit they may bee conceiued vnder some corporall imaginations yet they doe
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
thy meditation hath succeeded well or ill if well giue thanks to the goodnes of God humble thy selfe acknowledge it is none of thine but proceeding from God if ill aske pardon of God secondly enquire the causes whence that proceeded and consider duely how and with what diligence thou hast perfourmed thy part wherein thou hast failed and haue a firme purpose of amending it thirdly keepe in thy mind some fruite that thou madest of thy meditation that thou maist turne it to thy benefite fourthly briefly and wisely dispose of the businesses of the whole day and conceiue the good purposes that God inspires into thee fiftly if anie profitable poynt in meditation be vnderstoode note it in some paper that after thou mayest vse it to thine owne benefite or to thy neighbours sixtly sometimes before dinner or supper call to minde the morning meditation chiefely that point thou committedst to memorie and considering thereon renew thy deuotion seauenthly the good purposes thou conceiuest in the morning bring into execution and to that end be diligent to take all occasions eightly bee diligent all the day long to auoyde all vn-necessarie distractions as much as may be that at no time thou doe forget God but may in euerie place with heart and mouth say I haue set the LORD euermore before my face ninthly that we may profite in this heauenly Exercise of Meditation wee must make this examination beeing of so great moment twice a weeke examining how this meditation succeeded what profite was had by it what impediment was found in it And to this purpose must a certaine time bee limited to performe it in as Wednesday and Saturday in the morning and euening and so duely obserued But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular and therefore wee must knowe there are two other kindes of examination of the conscience the first generall when wee search out all our defects in thought word deed or omission committed that wee may the better amend our liues being knowne to vs which being fitly done in the euening is thus performed first in the giuing thankes for the benefites receiued secondly begging of God the Lampe of heauenly light and knowledge how to amend our deformities thirdly exacting an account of the soule for the sinnes that day committed fourthly humbly desiring pardon of God for them fiftly seriously purposing by the grace of God an amendment of life and so concluding with the Lords prayer The second sort of examining the cōscience is more particular touching some one defect or deformitie which we desire to reforme which being fit for a morning sacrifice may be thus done first after hee is vp to conceiue a firme purpose of most diligent taking heede lest that day hee fall into that sinne◠secondly after dinner withdrawing himselfe a little from other things let him doe these three seruices to himselfe first take an account of his soule and search well euery houre how often he hath fallen into that sinne secondly keepe the account in some note thirdly propose to himselfe a more diligent watch ouer that sinne Thirdly after supper let him do the same conferring day with day and weeke with weeke that hee may see how hee profites and incessantly desire Gods assistance to mortifie and ouercome that Infirmity This re-collection of a mans selfe and often entring into the priuy chamber of his soule setting himselfe by the benefite of imagination euer in the presence of God hauing one eye to the houre or day past and another to that to come will in short time bring a Christian to the greatest measure of perfection that in this world hee can arriue at and briefly consists in these three first to giue thankes to God who gaue him life secondly to begge pardon for the sinnes that houre or day committed and the mis-spending of it thirdly to propose to himselfe and to that end to begge grace of God to spend that houre or day more fruitfully Happy and thrice happy is that man who applies himselfe to this holy exercise for thus shall hee be preserued in a continuall deuotion and grow to a most soueraigne familiarity with God which is the perfection of man in this world The Third Daies Iourney of the Soule to Heauen is Prayer THIS holy duety and the former of meditation are so linked and matched together that hardly can the one without the other bee handled and explaned both of them being of great necessity to the perfection of a happy life and both of great difficulty in the practise of life and therefore no wonder if all diligence and industry of man be required therein If therfore we desire to be put into the right way of so necessarie and hard a worke as is prayer wee must addict our selues vnto these three maisters first the Spirit of GOD for if all good gifts come from God much more this most excellent art and grace of prayer which excelleth all other things is the speciall gift of GOD and therefore with most humble and instant prayers to be begged of GOD as the Apostle did of Christ Luk. 11. Lord teach vs to pray secondly the practise of prayer for by continuall vse thereof it is learned euen as all other Arts are As custome of riding maketh a man at length a good horseman so daily praying bringeth a man to great perfection in petitioning of GOD thirdly the paternes and examples of holy men deuoted to that heauenly exercise For as one saith well No Art is learned without a Maister Hence is it that both the Baptist our Sauiour proposed a Methode Forme of praying vnto their Disciples Luk. 11. Now that we may proceede by a right line in handling this point I will shew what Prayer is what are the kindes of prayer what is required before in and after prayer 1 That wee may know what Prayer is it behoueth vs to vnderstand that there are diuerse significations thereof of which the second seemeth to make most for our purpose for Prayer is often taken for Petition and so it is defined to bee a Petition of things fit to be asked of GOD Damasc lib. 3. de fide c. 24. sometimes it is taken for the conference of the soule with GOD whether asking anie thing of God or giuing him thankes or conferring with him about anie other thing in which signification it seemeth a Father tooke it Chrys Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God But sometimes it signifies generally all the inward actes of the vnderstanding will and other powers of the soule when they are lift vp vnto God and things aboue in which sense it seemes that the said Damascen tooke it when hee cals prayer the ascension of the minde vnto God And if prayer be taken in this sence then meditation contemplation the praise of God thankes-giuing petition obsecration offring vp our selues
hauing first obtained that holy and pretious hatred of our selues or die affection to some earthly thing remayning or some other thing that may bring delight not ordered actually or at the least virtually towards GOD â—hen with a beetle or mall to bee willing to cleane those things which doe require a rasour or a most sharpe knife Surely it behoueth the will that would bring fourth the acts of true and sincere loue to be so sharpe that it may penetrate whatsoeuer opposeth it vntill it doe come vnto God And such a will euen in peace and without my labour will produce a thousand acts of loue and many more in one day whereof the least sufficeth to aduance a man to a great degree of heauenly glory And on the other side he that indeauours to lift vp himselfe to produce the acts of loue by a â—ill dulled and blunted with a â—mall inordinate loue it is so difficult for this man to loue as it is to â—deuide the heauens with a mall For the sublimity of perfect loue suffers not together with it a thing so vile and abiect Nor ought any to admire that to the obtayning of this loue such circuÌ„spection is here aduised saying that many haue obtained it without vsing so many cautions and without this methode and course To which I answere that albeit many haue obtained this loue long before the writing hereof yet who will rightly weigh what our Redeemer meant when hee said that all the law hanged vpon loue shall plainly perceiue that no man obtained it the common way without these courses here prescribed which are no other but such as are drawne from the Sacred Scripture according the declaration of the fathers which methode and meanes our LORD GOD of his infinit bounty and goodnesse doth manifest to all his elect both small and great whose goodnesse is also pleased to graunt that now at the last these things gathered together for the common instruction might bee published vnto all that our frailty and misery euery day increasing there might euer abound the facility of knowing that which is so necessary for vs. And if they vrge further affirming that they haue attained vnto this loue without these courses and meanes I dare presume to intreat them to take heed least happily this their loue bee that cold and weake loue whereof I spake in the beginning of this treatise which seeing it suffers many blemishes and blurs to bee in it there is no wonder if without either methode or labour it bee obteined 2 From this view of the loue of God wee come a little to suruey the loue of our neighbours as a glimpse of that bright Son and a little brooke of that Ocean of the loue of God Therefore as concerning the things which are to bee spoken of this loue of our neighbours there is 〈◊〉 rule to be obserued which may be applied to euery worke namely that whosoeuer desires euer to please God must obserue two things 1 What he would haue vs do 2 How he would haue vs doe it For he should doe very little that should doe what God would haue him doe except withall hee should doe it in that manner he would haue him doe it The most excellent worke which God would haue vs doe is to loue him and thinke vpon him yet if wee doe not this in such manner as hee would haue vs as in the former tract is deliuered it would not bee acceptable to him nor worth the doing There is another worke like vnto this which God would haue vs to doe that is to loue our neghbours but yet albeit God would haue vs to doe it except we loue him in that manner as GOD would haue it done wee shall not attaine those sublime and heauenly rewards which GOD hath prepared for those that loue him aright Greg. For albeit the sacred Scriptures doe not contradict this manner of louing as if they iudged it a sinne yet is it not so done as GOD by them would haue it done This is my commandements saith that great Maiesty that yee loue one another as I haue loued you Therefore it is fit that wee discourse a little hereof how he hath loued vs that wee may vnderstand in what manner hee would haue vs loue our neighbours This our great God loued vs reducing vs to the sublime loue of himselfe hee loued vs inducing to suffer the aduersities and afflictions of the world neuer letting loose the raines of our affections to the vaine pleasures of this world beyond that which should be necessary to the sustentation of the body hee loued vs dying for vs that hee might giue vnto vs grace and glory And in this manner of louing was hee most of all giuen to loue the greatest enemy that could bee of all vaine loue wherewith louers doe loue one another and whereof they make outward shew which kind of loue is very slippery deceitfull And therefore God is earnestly to be praied vnto that this loue may not infect the will which was created to be the temple of God Sure it is if this loue had not infected the will the Son of God would neuer haue said hee that hateth not his father and mother brethren and sisters cannot bee my disciple Therefore wee ought to loue one another and in that manner which our Master Iesus Christ hath taught vs casting away all other vanities which are wont to mixe themselues with loue whereof this that followeth is one It commeth to passe that thou seest one in respect of the soule much giueÌ„ to vertue in respect of his corporal presence and conuersation very acceptable and pleasant with this person many are so cordiatly affected that they become captiued with the loue of him and it is grieuous vnto them not to see him not to speake with him not to acknowledge in him a reciprocal loue towards them this is a vaine loue Whence with many it falleth out that they take great paines but profit very little and do vnto God very small seruice But let vs make the vanity of it appeare by a familiar example Thou hast a friend happily who hath a seruant the loue of this seruant of thy friends doth so captiuate thy heart that it pleaseth thee much more to conuerse and talke with him then with thy friend If thou shalt say that the loue wherewith thou louest this seruant is for thy friend who will not laugh at it For although it may be that this loue was begun in that hee was thy friends seruant yet that from whence this loue so increased that thou delightedst more in his conuersation then thy friends doth shew that now thou louest him not for thy friends sake but because his conuersation it pleasant and acceptable vnto thee in like manner wee may say that it is worthy of laughter that thou shouldest say the loue whereof wee spake before was for Gods sake although happily it might haue some part of spirituall loue in
that of Salomons Be not rash with thy mouth nor let thine heart be hasty to vtter a thing before God Eccles 5. for God is in heauens and thou art on the earth therefore let thy words be few If he doe so much exceed all men it is fit that with great feare thou speake vnto him and bee well aduised what thou art to speake By these and such like cogitations thou shalt abandon al vain phantasies collect thy minde and find thy selfe attentiue humble feruent and with other holy affections drawne to pray 3 This preparation being made wee must as our callings will giue leaue allot some time to mentall praier for this is the chiefetaine of our whole iourney the companion of our whole liues our fortitude strength to vndergoe all our labours and cares By this the soule contemplates heauenly things by this it is inflamed with the loue of God and celestiall things by this it speakes vnto God by this it is aduanced and estranged from earthly things both in vnderstanding and affection and lifted vp aboue it selfe and aboue all created things But first of all that thou maist make thy life fit for praier for speech with God thou must labour as much as may be to haue it sequestrated from worldly affaires freed from sinnes and separated from earthly affection When Ioseph was to bee brought into the presence of Pharao Gen. 41. hee was first shauen and his garments changed Those Hebrew children which were to be taken into the King of Babilons Palace to be instructed in wisdome and knowledge Dan. 1. were not onely to be richly apparelled but also for a long time fed with most delicate meates onely to the end they might stand before a barbarous king and might carry a coutenance worthy of the kings Court If these things were required of such as were to bee admitted into the presence of an earthly king what oughtest thou to do who art daily attendant on the King of Heauen to lay open to him thy desires receiue froÌ„ him his gracious answers Surely it is not enough that thou depart out of the prison of thy slagitious life but thou must also shin in all vertues as in most pretious gaments change the food of the country for the portion of the kings meat that is thy earthly affections worldly cares for heauenly affections spirituall cares Besides thou must know that praier is the chiefest work of the whole day to be preferred before al humain affaires this susteins and fattens the soule this ministers the helps of grace to ouer come temptations beare all greeuances this directs and perfecte the actioÌ„s of the whole day this brings vs the diuine mercies Praised be God which hath no kept backe my praier Psal 66. nor his mercy from me For as long as our praier ceaseth not to go vp to God so long will not his mercy cease to descend to vs. For a father worthily speakes As long as we are heere August we pray vnto God For this that he would not reinoue our praier nor his mercy from vs that is that we might euer pray and he might euer haue mercy This our Lord Iesus commanded Luk. 18. Euer to pray and not to waxe faint shewing by the example of the wicked iudge who was mooued by importunity of the poore widdow to doe her ruistice that much more will our heauenly Father reuenge his elect which cry day and night vnto him If wee faint not in praier wee are sure that hee will not faile in his promise albeit for a time hee may seeme to differre it Therefore he saith praised bee God which hath not remooued my praier nor his mercy from mee When thou seeâ—â— thy praier not remoued from thee theÌ„ thou maist be sure his mercy is not remooued froÌ„ thee If therfore it bee plaine by the iudgement of Saint Augustine that the mercy of God towards thee do in some sort depend vpon thy praier to him thou must not for any cause cause to pray If thou failest at thy fittest time to eate or sleepe thou dost afterwards assoone as conueniently thou canst eate rest and sleepe because they are so necessary as that without them thy life cannot long last Praier is the food of the soule the sleepe of the minde whereby the diminished heate of the spirit is renewed and gets strength Therefore if our set times of praier be vpon any occasion interrupted let vs as in the omission of our meate and sleepe take all sit times to repaire that losse In the time of praier of one thing I will aduise thee that thou hast togither with God two guests very diuerse one from another to which thou must minister fit nourishments These guests are thy vnderstanding and thy affection The vnderstanding feeds vpon meditations colloquies and the simple aspect of God the affection is salted with holy desires and purposes and the internall acts and loue of all vertues And few things suffice the vnderstanding but the affection after it hath desired much loued much refreshed it selfe with many purposes acts of vertue will scarce bee found satisfied Therefore so moderate this banquet of praier that thou put but a few things before the vnderstanding which oft times needs not duine coÌ„sideratioÌ„s but is content with the simple beholding of the Lord but thou must prepare many dishes for the affection as being more greedy of the soules saluation Or if thou wilt thinke that God himselfe is thy guest whom thou must feed with such meate that his soule may blesse thee And what are these dainties but the considerations of the vnderstanding the affections of the will Therfore he saith My sonne giue mee thy heart and let thy eyes keepe my waies Why doth he first demaund the heart and afterwards the function of the eyes seeing the eies of the mind do in nature go before the steps of the heart it is for that the affection of the heart is in this busines more excellent and because euery consideration is directed to the motions affections of the hart thou art then out of the way if thou bestowest the houre or time appointed from parier in considerations of the vnderstanding and leauest the will empty fasting Giue vnto the Lord at that time thy vnderstaÌ„ding whilst thou dost exercise it moderatly to stir vp thy affectioÌ„ in godly meditations But guie thy heart more largely to the Lord whilst thou dost satiate it with godly affections Banish froÌ„ thee all distraction tepedity somnolency Let the mind ascend to heauenly things let the vnderstaÌ„ding cal the bridegrome but the affection draw allure and imbrace him that the minde by that most chaft imbracement of him being made fruitfull may in due time bring forth the Sonne of sanctification and may make thee in the midst of Gods people being deliuered from the curse of barrennesse blessed for euer and euer 4 Hauing thus praied
with me euen where I am that they bee one as wee are one I in them and thou in me euen that they may be one in vs. These are some of the ends which wee must set before vs when wee come to celebrate this most holy communion There are others who prouiding for the more vnlearned sort and the frailty of memory doe draw frō these seuen petitions of the Lords praier seuen ends and considerations sit to be obserued of such as come to the holy communion which they distingush according to seuen daies of the weeke assigning one to euery day Thus the 1. day thou shalt come with the affection of a faithfull seruant desiring that the name of God may bee hallowed and sanctified of all and may be honoured of all nations 2 Thou shalt put on the affection of a sonne and desire that the Kingdome of God and the inheritance of thy heauenly father may come vnto thee and all that call vpon his name 3 Thou shalt take vnto thee the affection of a spouse intreating that as in heauen so in thee and in all earthly things Gods will may be fulfilled 4 Thou shalt thinke thy selfe most needy and shalt come with a beggers affection that in some sort thou maist bee fitted to eate the heauenly bread and that thou maist daily receiue the breade of Gods word and the bread of celestiall helpes to liue holily 5 Thou shalt put on the affection of a sinner and beholding thy selfe intangled with thy sinnes thou shalt make hast to this heauenly banquet that thou maist obtaine forgiuenesse of thy sinnes 6 Considering thy imbecility and touched with the affection of a man who is inclosed with most puissant aduersaries thou shalt begge to bee deliuered from the enemies of God thine enemies spirituall and temporall 7 Feeling thy selfe to be prone to all euill and propense to all kinde of vices and Sathan euer more ready to assault thee thou shalt come to this sacred conduite of graces that thou maist be requited from all true euils namely Satan sinne and all the miseries of this life Some there are who not vnprofitably doe order their intention frō the consideration of the 7 words of our Sauiour on the crosse 1 He said Father forgiue them Luk. 23. for they know not what they do And they imitating our Sauiour must adorne themselues with charity and pray as well for their enemies 2 He said to the theefe Very I say vnto thee Luk. 23. this day shalt thou be with mee in paradise And they allured by the largesse of so great a promise come to the communion that they may conceiue hope and draw nere to the reward of glory 3 Hee said to his mother Io. 19. behold thy Son and to his disciple behold thy mother and they compelled by their beggary and misery come to his holy Sacrament that they by his prouidence may be prouided of all necessaries 4 He said I thirst therfore they seeke out of this blessed mystery Io. 19. an ardent desire of perfection and thirst of righteousnesse 5 He cried and out of the loue of a most beloued Son Matth. 27. complained that hee was forsaken therefore they approach this Sacrament that in all pressures and temptations they may know that the help of God is at hand 6 He testified his obedience saying Io. 19. it is finished Therefore they celebrat the cōmunion that by a cōstant obediēce of cōmandemēts they may happily finish their course 7 At lēgth he cōmended his most holy spirit into the hāds of his Father Luk. 23. and they desire the vnion of the soule vnto God that he would be pleased to ioyne thē by loue to their Father and most louing Lord and Husband But whether thou wilt imitate any of these or some other of thy owne inuention I leaue it at thy choice onely labour that thou come to this holy sacrament with a most pure actuall intention of pleasing God of coupling thy selfe vnto him by loue 3 Now followeth the stirring vp of the deuotion which is the third thing in this preparation This is stirred vp by an attentiue meditation of this sacred mistery the power whereof is so great to catch and inwrap the soules of men with loue that they must be stony or rather brasen soules which at the presence of so great a fire melt not In this mystery there are infinit things to bee meditated but I will reduce all to three points namely First who it is that commeth vnto vs. Secondly vnto whom he commeth Thirdly for what cause hee commeth I call it comming because be is neuer absent from his owne ordinance but commeth with his effectuall graces to replenish the soules of the worthy receiuers Euery one of these points may bee dilated by the number of seauen that by the weeke they may serue by distinct reason to dispose the soule Who commeth in this Sacrament Christ with all his graces to bee ioyned vnto mee To whom commeth he to me a despicable man who am not worthy to bee present at his holy Sacrament or present my selfe before him For what cause comes hee Not to seeke any good to himselfe but that he might giue vnto me his whole Church yea the whole world innumerable good things 1 Who is it that commeth Christ a King receiued with this acclamation Blessed is the King of Israell that commeth in the name of Lord. Io. 12. To whom it is a small thing to be king of men seeing he is a King of the whole world A King gentle and meeke who comes to reigne not that hee might fleece and poll his subiects but that hee might teach righteousnesse and with most abundant saluation saue his people Hence it is written Behold thy King will come vnto the righteous and a Sauiour Zach. 9. 2 To whom comes he To his vassall a debtor of 10000 talents who hath not one farthing to begin to pay so huge a debt 3 For what cause comes he Not to sell his miserable seruant and to take all that he hath and make his sonnes slaues but to giue vnto him the immense price of his body and bloud which is infinitly greater then the debt he was to pay 2 Who is it that comes Christ the Lord who saith of himselfe Yee call me Master and Lord Io. 23. and yee say well for so I am But such a Lord as laieth on his seruants the sweete yoake and easie burden of his Law and for the obedience of one moment thereof in and through Christ will giue an eternall weight of glory 2 To whom comes hee To his slaue who more then millions of times hath broken all the bands of his most holy Law and shaken off the yoake of all due seruice and more then so hath sworne homage and subiection to the aduersary of his Lord sin and Sathan 3 Why comes he That hee might draw vnto him with the cords of Adam Hosea 11.
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the
of his belly when the labour of such a foolish man is left without reward because it is not approoued of his maker This sence I must not bee said to seigne for a great learned father auoucheth it saying Greg. Bread not vnfitlie is taken for the vnderstanding of the Sacred Scripture which refresheth the minde and giues strength to doe good workes and of-times euen Hipocrites labour to bee instructed in the misteries of GODS Holie worde yet not that they might liue by them but that they might appeare to other men how learned they bee His bread in his belly shall inwardly bee turned into the gall of Aspes because whilst hee gloried of the knowledge of the Law hee turnes vnto himselfe the drinke of life into the cuppe of poison and dies a reprobate whereas hee seemed to be instructed vnto life Nor doth this unfitly fall out that often the Hipocrite whilest hee labours to seeme to know the Word well by the iust Iudgement of Almightie GOD being blinded doth naughtily vnderstand that same word which hee wickedly sought after So that whosoeuer of vanitie and curiositie labour to learne doe not onely faile to bee illuminated in the knowledge of the Truth but are thorowlie blinded that they can neuer come to the knowledge of the truth Seeing hereby the heart of man is so caried away and drawne out of it selfe in considering of the impertinent things that it cannot returne vnto the circumspection of it selfe and so make the most excellent instrument of Vertue Knowledge to bee the ruine and destruction of Vertue Wouldest thou vainely haue thy knowledge set a broach with men But yet heerein thou shalt not become glorious because God casts downe such as exalt themselues and brings them into great contempt Wilt thou satisfie thy curiosity and too much desire of knowledge But whilst thou desirest to know only for knowledge sake thou both hurts thy conscience and resists the true knowledge which affects and mooues thy will Therefore in knowledge seeke nothing but God and in the acquisition and vse of it labour not to please the foolish world but the wise God The studies which proceed from such a holy intention will easily bee ioyned with vertue which are two sisters that must at once bee laboured for Because knowledge without vertue is little or nothing worth and vertue without knowledge lame Therefore let thy knowledge be full of vertue and thy vertue seasoned with knowledge that thou wander not in the way of vertue But yet there is more care to bee had of vertue then knowledge which being the end of knowledge must haue the first and chiefest place in thy heart and care Therefore wee must neuer for the attayning of knowledge omit the actions of vertue The workes of vertue make vs holy but the studie of knowledge onely make vs learned Therefore Sanctity is to bee preferred before science If after many yeares studie thou hast profited so much as to become most learned and hast not profited in vertue and humility Oh how foolish art thou how little worth how reproueable who hast not onely wasted thy age but all thy substance with harlots and hast cast off thy spouse most worthy of all loue For what is knowledge without vertue but a â—harlot What doth it but eate vp the strength of thy minde and with the infirmity of vanity consume all the actions of thy life how vnhappy art thou that wouldest not vnderstand to doe well Psal 36. thou hast imagined mischiefe vpon thy bed thou hast set thy selfe in no good way nor dost abhorre any thing that is euill Is not this to meditate iniquity to learne the works of God not to verity but vanity is not this not to put a mans selfe in any good way to direct the way of knowledge otherwise then to the seruice of God Is not this to imbrace malice to wax proud of knowledge and from that which was giuen to humble vs Ber. to be daily more and more puffed vp it is therefore euident that dignity without knowledge is vnprofitable but knowledge without vertue damnable That therfore thy knowledge may not damne thee nor make thee poore and miserable ioyne it with vertue and to this end onely labour to get knowledge that euery day thou maist bee made better and as thou growest more learned so thou maist also grow vnto a greater measure of sanctification Onely forget not this that euermore thou begin thy study or reading with praier vnto God who is the God of knowledge 1. Sam. 2. of whom the cogitations of the heart are prepared this thou maist learne of that godly father who most often did so search out the truth August Conf. c. 11. as if speaking with God and demaunding of him and as it were wringing from him by praiers the solution of doubts For searching out the Nature of time hee is thus instant with GOD my minde burned within mee to know that most implicate and inexplicable aenigma and secret O my Lord God my good Father do not shut it from me I beseech thee for Christs sake doe not shut out from my desire these vsuall yet hidden things O Lord but through the assurance of thy mercy let them appeare vnto me Whom shall I aske concerning these things and to whom may I more profitably confesse my vnskilfulnesse then to thee vnto whom my inflamed studies of thy Scriptures are not grieuous nor displeasing Giue that which I loue for I loue and euen that thou hast giuen mee Giue good Father who truely knowest to giue good guifts to thy sonnes Giue because I haue vndertaken to know thee and it is a great labour vnto mee vntill thou openest For Christs sake I beseech thee in his name who is the Holiest of holies let no man reproue mee I haue beleeued and therefore haue I spoken This is my hope vnto this doe I make hast that I may contemplate the delights of the Lord. Behold thou hast made my daies old and they passe away and how I know not and wee say a time and a time and times and times How long hath hee spoken this how long hath he done this and in how long time that I haue not seene And this fillable hath a double time that simple briefe sillable Wee say these things wee heare these things and wee are vnderstood and doe vnderstand most manifest and most vsuall are these things and yet againe the same things are too much hid and there is a new inuention of them If therefore thou doest thus come to learne and doe thus importune God thou shalt much profit in all thy labours of learning 8 Of the examination of the conscience before dinner HEre I purpose not to bee long because hereafter a sitter place will offer it selfe to declare the necessity and profits of this exercise Yet thus much let me say that it helpeth very much to the acquiring of the purity of the heart and conscience for as the
God would not spare him that offendeth Greg. 9. Mor. And what is it that this holy man who did such admirable workes feared in them was it not least fraud and deceit should mixe themselues in his actions and earthly concupiscence should like a theefe secretly lurke to steale away the goodnesse of them Exod. 30. Therefore as the sacred perfumes composed of many sorts of spices were to bee beaten to pouder and set before the Arke of testimony so must our good workes not be few but many not proceeding from one but mixt with all vertues and by the pestle of the heart through inward discussion of the Conscience broken and bruised all to peeces and powder that they may giue a gratefull sauour in the nostrels of GOD. For as these spices if they bee not powned cast fourth no fragrant smell so if our good workes passe not vnder the hand of discussion but be presented in grosse vnto God they loose the sweet smell which they should haue Now if our good workes must come vnder this examination much more must our euill and wicked actions bee subiect to it For seeing thereby not onely our sinnes and defects but also the quality and greatnesse of the euill committed it cannot but mooue it to sorrow and repentance which being true and vnfeined bends the mercy of GOD towards vs and obteines remission in Iesus Christ Is 38. What doth the good King that hee might get GOD to bee propitious vnto him I will walke weakely all my yeres in the bitternesse of my soule where the common translation goeth thus I will recall all my yeares in the bitternesse of my soule All the yeares saith hee of my life I will remember my sinnes committed against thee and I will season this remembrance with grieuous sorrow and repentance and because I haue offended thy diuine Maiestie I will euen consume my selfe with griefe and affliction I will surely say O Lord if thus I liue if thus I must spend and wast my daies if in such so filthy and odious things so vnworthy of man I shall loose the life of my soule why should I liue And whilst I thus say and with griefe consume my selfe feeling thy reprehension in my heart I am by thy mercy brought to life againe I now see that in the false feigned and hurtfull peace which I had with my sinnes there was hidden most bitter bitternesse But whilst I see this and grieue for it thou O Lord who wouldest not the death of a sinner but that hee might bee turned and liue hast taken away and deliuered my soule from that miserable condition of sinne that it should not perish and hast cast behind thy backe all my sinnes These fruits did Ezechias gather from the recogitation of his sins And the same shall wee also doe as often as with sorrow and griefe wee discusse and recogitate our sinnes Ber. Learne therefore saith that deuout father to commaund thy selfe to order thy life to compote thy manners to iudge thy selfe to accuse thy self with thy selfe and often to condemne thy selfe and suffer not thy selfe to escape vnpunished Let thy conscience iudging and condemning thee sit quiet let Iustice stand as guilty no man loues thee better no man will iudge more faithfully In the morning take an account of thy selfe for the night past and giue a Law vnto thy selfe for the day come At night take an account of the past and lay a commandement on thy selfe for the night to come so shalt thou be kept from all wicked and daungerous transcursions and wandrings out of the way Seeing then all that wee doe must be thus discussed many of them being by the mercy of God good and not a few by our owne frailty euill it follower that all both good and bad must appeare before the conscience that what is good in them may by the mercy of God be accepted and what is euill out of our frailty may through his mercy and our due repentance be put out and pardoned Now hauing thus seene the matter of our discussion it followeth that we speake how it is to be done We say that Kingdome is happy where the Iudges loue no guifts nor seeke for rewards but iudge iustly but more truely is that soule happy in which reason illuminated by God examines all the actions and dissembles nothing nor leaues any thing that is vniust without iust punishment If then this examen of the conscience bee a certaine kinde of spirituall iudgement the forme of iudgement most be obserued in it that it be rightly and profitably performed of vs. Now in that iudgement wherin a man is not onely accused of some crime but also of ingratitude towards him whom by his offence he hath hurt 1. There must bee a commemoration of the benefit 2. An inquisition and probation of the crime 3. Lastly a sentence of the Iudge condemning the guilty and with due punishment censuring him Of this kinde it seemeth the examen of Conscience isâ—â— in which wee must not onely accuse our selues of some faultes and defects but of ingratitude towards GOD which being prooued against vs wee cannot but pronounce sentence against our selues and punish our selues by repentance for it For as black doth appeare better if placed neere vnto that which is white so our sins being set neere to the benefits of God will more euidently shew themselues To this discussion the Prophet exhorts what haue I don Mich. 6. O my people and wherein haue I grieued thee That so remembring his benefits hee might draw them to the knowledge of their sinnes and ingratitude and so bring them to a desire of their conuersion The next thing is to take a time accommodate and fit for this examen which may be some short time before we prepare our selues for sleepe There is one time of searching out the things that are aboue vs and another time of discussing the things that are with in vs. For their is a time for euery thing vnder the Sunne Therefore there is a time of contemplating the wonderfull workes of God and there is a time of considering our owne infirmities This is a time of weeping but that is a time of laughing For sorrow may bee for a night but ioy commeth in the morning Psal 29. Why should there not be a time of laughing in the morning of diuine contemplation in the contemplation of eternall light And why should there not be a time of weeping in the euening of horrible sights in considering the darkenesse of mans conscience Therefore in this time of weeping and considering our owne darkenesse fiue things are to bee done which concurre to the forme and manner of this examen 1. Is a commemoration of the benefits of GOD and an humble and feruent thanksgiuing 2. A desire of grace that wee may bee able to search out and know our sinnes and defects 3. An inquisition and discussion of the conscience whereby we may acknowledge the sinnes