befall him more grieuous then it seemed hee was able to beare presently the appetite apprehending some feare beginnes to be daunted and to step backe as at some vehement tempest or sudden and fearefull ruine of a house for it loues the commodity of good things from whence it is that this feare of suffring any thing ariseth Then doth reason worke in this manner namely the second of those three waies of taming the passions The Lord is my light and my saluation whom shal I feare The Lord is the protector of my life of whom then shall I bee affraid Surely I will not onely not feare by Gods grace to vnder goe this burden it hath pleased him to lay vpon me but also albeit euen Castles and Fortresses should â—tand vp against me my heart should not be affraide But if for all this the sence make any reluctation then that third way of taming those passions which consists in the Imitation of Christ is here fitly to bee vsed For when the inferiour part of Christ feared the acerbity of his passion euen to the sweating of bloud hee stirred vp by deliberate act of reason the passion of audacity that hee might conflict with feare and preuaile against it and so rising hee admonished his Disciples Arise let vs goe hence behold hee that betraieth me is at hand Behold let vs arise saith our Champion Christ and as feare possessing vs wee laboured to flee from an instant daunger so let vs couragiously by a stirred vp audacity meete the daunger comming Thus did Christ and shall he be worthy of Christ that will neuer striue to accompany him in agony 3 The remedy of the passion of anger It often falleth out that a man either by words or gestures findes himselfe to be little esteemed and contemned of some either his inferiour or not much aboue him by and by anger is inflamed and hee desires seekes in the same manner to render at least a like kinde of reuenge for the appetite will begin to complaine saying hee ought not to haue made so small account of me he might haue risen vnto me hee might haue put off his hat he should not so lightly haue improoued the things I spake Hee ought not so to haue contradicted me he ought not to haue controuled mee in that manner hee might haue answered mee more mildly seeing I am no way inferiour to him as many things will the loue of a mans owne excellency obiect But now the superiour part will herein doe thus to mitigate this passion Thou fierce disordered passion be quieted For it becomes not man endued with reason like a beast to waxe fierce and angry and by a certaine drunkennesse of fury to become mad for the turpitude and vilenesse of this passion doth euen in the countenance bewray it selfe whilest the eyes doe sparkle the lips tremble the speech is hindred and the whole man is alienated from that meekenesse which being a sociable creature is naturall to him This manner albeit but naturall yet is it very effectuall to the subduing of anger But the second kinde of subduing the passions is more worthy the true Christian and that is thus blessed are the meeke for they shall possesse the Land of the liuing and shall I for this beastly and brutish passion despoile my selfe of the right of this inheritance which faith shewes vnto me The third kinde of taming this passion may bee this and most apt for such as will follow Christ For as a Lambe before the shearer hee opened not his mouth and as a sheepe vnto the slaughter he was led when hee was cursed hee cursed not againe when hee suffred hee complained not hee deliuered himselfe into the hands of him that iudged vniustly and shall not I be meeke and milde Many other reasons might be vsed to restraine these passions but here I desire may bee obserued as also in other passions that these passions may profitably bee exercised if they bee transferred to diuine things and surely the vse of desperation albeit not so proper as of other passions for it hath not any spiritiall good which for the hardnesse of it is to be despaired may be this according to the counsell of the Kingly Prophet trust not in Princes nor in the sonnes of men in whom is no saluation q. d. hope not nay despaire of saluation from men who altogether are voide of it for that saluation which the world by an impudent lie doth promise is to bee despaired of Feare hath a most large field for what is it that iustly can bee feared in this life not sudden death nor the torments of hell nor the seuerity of the last iudgement nay nothing albeit the most terrible euills of this life ought to put vs in feare for Christ hath said feare not them that can kill the body but feare him who hauing killed the body is able to send the soule into hell fire In like manner anger may bee exercised many waies there are sinnes there arc enemies of the soule and amongst others most cruell are the passions which doe continually disturbe and oppugne the reason of man but against these enemies our Sauiour Christ hath taught vs that anger may wholesomely be stirred vp in vs whilest being most meeke yet did hee waxe hote against desilers and abusers of the Temple Thus haue wee briefely been taught to master our passions which are the greatest enemies to the reparation of our soules But yet before wee conclude this point let vs take this obseruation with vs to consider diligently the originall increase and declyning of our owne proper passions for besides the former things we shal finde many things of much profit if wee shall diligently marke that sometimes this passioÌ„ sometimes that as if they were borne of diuers parents doe produce sundry effects as by the example following may appeare There is nothing doubtlesse seemes lesse consonant to anger then delectation and yet it often growes vp with anger as when a man in his fury reuengeth himselfe but griefe and heauinesse doth more directly disagree with delectation then anger and yet griefe in the very motion of sorrow conceiued of the absence of the thing is cause of delectation whilst it begets the memory of the thing beloued But the other are more plaine that namely out of the loue of good the hatred of euill which is repugnant to it ariseth out of concupiscence and desire of the good deferred doth sorrow grow by reason of deferring it and this duell of the 2. passions thus conflicting together is very well knowne seeing towards one and the same thing as namely fasting the appetite both dares do it because it hopes for victory feares also because terrified with the difficulty which do serue for this purpose that both the various commixtions of passions may bee knowne and also that their sundry remedies may succeed But this must euery man most carefully labour to know namely of what passion hee is most grieuously
ought to doe vnlesse withall wee know the order and manner of proceeding in it and how wee ought to doe it therefore I will onely set before your eyes certaine short methodes and formes of meditation vpon euery of the matters of meditation before named and such as are easie for euery vulgar capacity to learne and frequent 1 Concerning Death these things may bee chiefly considered and meditated 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition soeuer 2 How vncertaine a thing it is to know when where and how death will seize vpon vs. 3 How that in death all things in this world euen the things that were most endeared to vs will leaue and abandon vs. Or thus 1 What are the things which do vsher vs to our death and as it were leade the dance euen all all our infirmities and weakenesses all our griefes and paines in body or minde all the potions and receits of Phisick our friends and neighbours visitations and condolements 2 What things do accompany our death euen most bitter and extreme conuulsions and torments of the body the losse of our senses depriuation of sound reason departure of the naturall heate anxieties and troublednesse of the minde strong temptations and often fearefull visions 3 What things doe follow death buriall in the earth neglect and forgetfulnesse amongst those that seemed sometimes to bee incorporated into vs rottennesse stincke and loathsomnesse and lastly the iudgement of the soule either to the ioyes of heauen or torments of hell Or thus 1 That death is the most terrible and fearefull thing of all the fearefull things that can bee conceiued 2 That it is to be feared contemned and desired feared least it take vs suddenly contemned least the conceite of it should make vs saint cowardly desired least wee should seeme to die vnwillingly 3 How iust and reasonable a thing it is that euery Christian should with all care and diligence addresse himselfe to a fit and due preparation of well dying that hee may bee assured at what time soeuer death sets vpon him yet shall it neuer take him tardy and vn-prouided 2 Of the last Iudgement these things are principally to be meditated 1 Those most fearefull signes spoken of by our Sauiour in the Gospell which shall be the forerunners of that iudgement Math. 24. the powers of heauen shall bee shaken and all the kinreds of the earth shall then mourne 2 The renouation of the world 2. Pet. 3. There shall bee a new heauen and a new earth this present world being burnt vp with fire 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet 4 The Maiesty of that Iudge round about whom the whole Court of heauen shall stand 5 The account that must then bee rendred of all things that are done in the flesh whether good or euill the opening of the bookes of our conscience wherby the secrets of all hearts shall bee manifested to the whole world 6 The sentencing of them that haue done good vnto eternall ioy and glory Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and torment of body and soule of which sentence euery word is aduisedly to bee pondered 7 The most certaine execution of both those sentences how and how long time to endure euen for euer and euer and beyond all times 3 How to meditate on the torments of hell In this meditation thou maist contemplate these three points first the place it selfe and the eternity of it secondly the tortures of the body in that place eternally thirdly the torments of the soule euerlasting First conceiue that hell is a certaine perpetuall prison full of fire and other innumerable torments wherewith those are affected that die in their sinnes vnrepented Or thus Hell is a certaine eternall state and condition in which all impenitent sinners are tormented with that punishment that they shall want all the things that may make for their comforts and shall suffer all the things that may increase feare and horrour so that there shall bee the want of all good things mans heart can conceiue and the presence and aboundance of all euils wherewith either man in this world or the deuils in hell are tormented and all these to bee endured not for some thousands of millions of yeares but for euer and euer Heere then consider that whatsoeuer is in hell is eternall First the damned himselfe is eternall not onely in soule but in body too so that neither himselfe nor any other can kill him nor will God bring him to nought They shall seeke death but shall not finde it They shall desire to die Apoc. 9.6 but death shall flee from them so that God shall bee so farre from fulfilling their desires that their mad desire to bee brought to nothing shall encrease their horrible torment in seeing they cannot obtaine what they so infinitely desire Secondly the place it selfe is eternall Eccles 1.4 for as the earth and heauen are eternall so is hell also Thirdly the fire is eternall and vnquenchable Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it so that it is not extinguisht not consumed Esay 66. and yet doth euer burne Fourthly the worme neuer dyeth the worme of conscience for the rottennesse of the sin of which it is ingendred and nourished shall haue no end and the liuely apprchension of sin and the punishment of it shall neuer cease Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience euer haue any end Fifthly the decree of God is vnchangeable and eternall the sentence is past From hell there is no redemption no price sufficient to ransome them Sixthly all the punishments there are eternall because the sinnes for which they are inflicted are eternall in as much as the Reprobate if hee could haue liued for euer hee would euer haue had a purpose of sinning against God Why then will wee make our selues guilty of eternall punishments Why doth not this eternall fire feare vs Why doth not this breath of God this worme this vnchangeable decree of God disturne vs And heere further meditate first the continuednesse of these torments without any interruption or diminution for a moment nay rather by how much more as their wicked liues haue beene occasions of others damnations by so much their torments increase secondly yet for all this continuance there is no habite attained in suffering to make them the lighter but rather they seeme to be new and by the impatience of the damned to waxe fresh For euen as the pride of them that hate God ascends euer more and more so their anger Psal 73. fury enuy impatience and madnesse increaseth thirdly that it is an vgly and most odious place in which no light though all bee on a fire fourthly a most narrow place in respect of the multitude that
their wickednesse then stands there need of a debarring and excluding them from entrance into the Church which answeres to the exclusion banishment Politicall Fourthly yet if not by this meanes hee can bee bridoled then the last remedy is to bee ministred namely excommunication wherewith being cut off from the body of the Church hee is deliuered vnto Satan and this answeres to the capitall punishment of death by the Magistrate And thus do wee see the effects of the Ecclesiasticall censure as well towards Heretiques and Schismatiques as wicked and vngodly Preachers and Hearers Now a word of the effects of the Ciuill censure against the like offenders which answeres squarely to the former Ecclesiasticall censures For first the Ciuill Magistrate blames admonisheth and threatens offenders and what is this but the brotherly Ecclesiasticall correction Secondly hee imprisons or layes some amercement vpon them for some grieuous offence by which imprisonment the wicked doer is suspended from the conuersation of men and depriued of the vse of his accustomed meate and drinke and that by mulct and amercement something is taken from him which belongs to the sustentation of his life and this punishment answeres to the Ecclesiasticall suspension Thirdly there is an exile and banishment out of the Kingdome inflicted vpon him which answeres to the Ecclesiasticall exclusion out of the Church Fourthly there is the punishment of death whereby a man for some capitall offence committed against God or man is taken from the society of men and deliuered to death and what is this but a resemblance of Ecclesiasticall Excommunication All these censures if they were seriously carefully and lawfully extended and practised against offenders wee should in short time see greater fruit of the word of God and Sermons and a most flourishing and happy condition of Churches Policies and Families and not such regardlesnesse and neglect nor such impiety wickednesse and scandals as are euery where rife 2 But because men are indulgent in this great cause of Gods and their owne saluation therefore comes God himselfe as the second Censurer for it is not to bee thought that either hee slumbers or sleepes or yet that hee stands in need of any laborious Inquisition and Demonstration but when men thinke that God regards not their actions not wil distinguish betwixt the good and bad the religious and prophane Teachers and Hearers Hee himselfe doth thus speak of himselfe by the Prophet in a full discourse Ezech. 34. that hee will both by benefites and iudgements shew in deed that hee discernes betwixt the good and bad Teachers and Hearers and that it is not all one to him whether any man doe his duety or doe it not and therefore that hee may shew that hee much regards both the good and godly Teachers and Hearers hee diueisly powreth his benefites vpon thē albeit happily the flesh doe often iudge otherwise but especially he blesseth them whilst by his mighty power hee turnes their crosses into a wholesome medicine vnto them But that hee may shew how much he is offended with vngodly and carnall both Preachers and Hearers and such as make no conscience of Preaching or hearing and for that cause takes their workes and actions into his most iust ballance Hee doth euery where in the Scripture sufficiently declare but aboue all by his most seuere iudgements inflicted vpon men and Nations for their coldnesse and remissenesse in censuring of ill-hearing and practising the will of God which is the last obseruation of this discourse Therefore the miseries and iudgements that befall particular men and whole Kingdomes for the neglect of these censures come now to bee considered Let vs behold them in a three-fold most grieuous kind of singular punishments 1. Internall 2. Externall 3. Eternall First Internall whilst both in the Preachers and Hearers hee punisheth sinnes with sinnes deliuering them into spirituall darkenesse and into a reprobate sense which of all other plagues is the most grieuous For if God so punished the neglect of the Gentiles who by the Sermons of nature Preached vnto them did not regard rightly to know and worship him as wee may reade Rom. 1. from the 18. verse to the 17. of the second chapter what shall wee thinke will hee lay vpon them who haue had that excellent light of the sacred Scripture and yet haue neither rightly in their Sermons handled that Treasure nor yet attentiuely heard it much lesse soundly vnderstood it and carried a right and holy affection towards it Is not this most heauy censure and iudgement of the Apostle verified of them 2. Tim. 3. They haue a shew of godlinesse but haue denyed the power thereof Euer learning but neuer coming to the knowledge of the truth Surely this fearefull punishment seemeth to bee at this day powred out vpon the greatest part of those who haue taken possession of the word of God and boast thereof but haue vtterly denyed the power thereof either wickedly corrupting it or else not exercising themselues in it with that care reuerence and zeale that becommeth or still hearing of it but without profite vnderstanding or fruite and whosoeuer shall vn-partially view either the state of the Popish or yet the reformed Church shall not bee able to deny this truth O that hee who is the Author of all true light and enlightning truth euen God himselfe would bee pleased to take this pest and infectious euill both from the Preachers and Hearers who are infected with it least at length themselues be taken away and cast into eternall darkenesse and extreme torments both of soule and body Secondly the fearefull externall plague and punishment of God doth often follow the internall By externall I doe not vnderstand chiefly the diuerse crosses and afflictions wherewith any man in particular is exercised but those grieuous and vniuersall punishments of impious Kingdomes Countries Leu. 26. Deut. 32. Ezech. 5.16.17 Ezech. 14.21 Cities and Townes of which sort there are foure remembred in the Scriptures as plague warre famine and beasts There is no question but it is a fearefull thing to bee afflicted with any of these plagues but yet more fearefull if two at once bee sent vpon a people and yet more fearefull if three concurre together as wee reade there did at the siege of Ierusalem which would not know the time of her visitation but of all most horrible is it if all foure at once bee inflicted vpon men which hapned to the Iewes who contemned the word of the Lord in the time of Ieremy and Ezekiel And surely the censure of God is most grieuous wee haue had our parts of it in a high measure the plague taking away in one yeare in one Towne 37000 besides the infinite numbers that died thereof in euery quarter of the Land waters breaking into the maine and drowning men women goods and much riches Fires breaking forth and deuouring whole Townes with infinite treasures to speake nothing of famine that hath much infested vs for many yeares
are in it Fifthly a most intemperate place for heate for there is the Lake of fire and brimstone Sixthly Apoc. 19. a most filthy place the bodies yeelding an intollerable stincke Seuenthly the misery infelicity and confusian that is there for there is no respect of goodnesse nobility kinred consanguinity friendship or fidelity all shall bee capitall enemies one to another loading one another with all kinde of torments and vexations none can endure the fight of another the father shall detest the sonne the wife her husband cursing and biting one another and most those that haue beene complices in euill shall now bee more mad one against another and yet that which makes it worse they shall in despight bee enforced to bee together for euer so that if they flie from some whom they hated they shall fall vpon another more hatefull and to make vp the full measure of misery hee shall bee compeld for euer to dwell with his enemies that hate him curse him and yet can neither stop their mouthes nor his owne eares nay hee shall see none that wishes him well or bemones him but all increasing his sorrow Eighthly looke a little into the cruelty of the tortures themselues for first euery damned man and woman shall torment one another doing and saying all that may torment and vexe them Secondly the deuils themselues shall reuenge themselues vpon them with most ghastly aspects and vnspeakeable torments afflicting them Thirdly tho neuer dying worme of conscience that miserable executioner of it selfe shall bite it selfe with horrour remembring the sinnes committed and the good inspirations and meanes it had to auoide that damnable estate Fourthly the inuisible hand of God which with his omnipotent power shall lie heauy on the damned And if it bee a fearefull thing to fall into the hands of the liuing God in this life how much more in that life from whence there is no redemption How dâ—e not our spirits faile vs to consâ—dâ—r the infinitenesse of â—hâ—se corments so long continuing so vn-changeable so eternall If it bee a paine vn-expressible to lie a few weekes waking vnder some little sickenesse and on a soft bed how vn-speakeable a torment is it to endure these torments so vn-vtterable 2 Let him meditate on the paines and punishments of the senses for by the same things where with a man sinnes by the same shall hee bee punished his eyes shall be tormented with the sight of his enemies and horrible aspects of deuils his eares with blasphemies cursings howlings roarings and fearefull noices his smell shall perceiue nothing but most abhominable stincke his taste rellish nothing but wormewood gall and other most loathsome stuffe his touching nothing but infinite torments from the crowne of the head to the soale of the foote so that what the paine of eyes eares teeth side heart goute chollicke stone can expresse vnto vs is there in a most vnspeakeable manner 3 Meditate on the torments of the soule and the inward faculties of it the imagination shall be tormented with horrible formes and representations the memory with continuall remembrance of things euill past present and to come the vnderstanding so obscured that it can conceiue nothing that is pleasing the will so wifull and indurate in sin that it can will nothing but the hatred of God and good men But this is not al that is to be considered for yet rests the priuation of the infinite Goodnesse it selfe which is God from whose sight for euer they shall be exiled which of all other torments is by the Learned accounted the greatest If wee conceiue griefe which often kils and that for the losse of a Kingdome when it is taken from vâ—dâ— what griefe is that they conceiue for the losse of God And to adde to the fulnesse of this torment they shall bee shut out from beholding the gracious face of Iesus Christ which the Angels desire to behold 4 How to meditate on the glory of Heauen 1 These points are considerable first the place it selfe secondly the persons with whom wee shall accompany thirdly the actes of the blessed soules which are nothing else but continual reioycings and praysings of God 2 The three sorts of good things which the blessed doe enioy first the good things of the soule secondly of the body thirdly the outward good things 3 The three excellent perfection of the soule viz. Vision Possession and Fruition of God the Father Son and holy Ghost 4 The singular perfections of the body as the impassibility the clarity and glory the agility and subtility 5 The ioy which euery one of the blessed shall enioy in all their senses no sense but shall haue his full delight and that in a more perfect manner then can in this world bee enioyed or by mans heart conceiued 6 Lastly these seuen points following may in one or more meditations be handled as euery one shall thinke fit 1 The excellency of that place viz. the greatnesse the blessednesse the riches the glory of that heauenly Mansion 2 The blessednesse of the body which shall be endowed with those foure most admirable qualities for it shall bee altogether most impassible most bright and glorious most nimble and as the Apostle speakes altogether Spirituall so that without any let it can penetrate all other solide bodies 3 The blessednesse of the soule but chiefly the wisedome of it because it shall see God face to face and all things in him also that most high and soueraigne loue of God and our neighbours and the infinite pleasure and exultation arising therefrom 4 The most pleasant society of all the blessed Saints and Angels of God 5 The actions and exercises of the blessed which are no other but perpetuall Contemplation Ioy Loue Feastings Pleasures and continuall praysing of God All shall bee there Magdalens not one Martha all outward action and worldly negotiation shall cease and bee quite banished 6 The aboundance of good things which shall be in so great a measure that nothing shall bee wanting which thou wouldst wish to haue nor yet any thing shall bee present which thou wouldst wish to be away And this thing thou shalt much better know if thou wilt but truely compare the euils and miseries of this world and the good things of that eternall happinesse together 7 The eternity and lastingnesse of this felicity and happinesse which no time shall euer end but shall last in the same fulnesse for euer and euer There are also other formes of meditating vpon this glory of heauen as first to consider with what infinite ioy and pleasure both of body and soule thou shalt bee rauished to behold aboue thee the most blessed Trinity thy Lord and Redeemer Iesus Christ Secondly about thee the most desired society and most magnificent company of our heauenly King Thirdly within thy selfe the vn-speakeable blessednesse of body and soule and fourthly vnder thee the world hell death and deuils Thus thou maist meditate on these things or if thou wilt thou
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
order our passions so as by them the enemy get no aduantage of vs. And the rather because it is a resolued truth as well by assertion of the sacred Scriptures as holy fathers that impugnation of our sences and passions is of all other the most cruell and brings the greatest dangers with it The cruelty thereof is sufficiently expressed by that exclamation of the Apostle Rom. 7. Oh wretched man that I am who shall deliuer mee from the bodie of this death and the grieous daungers thereof by that other of the same Apostle 1. Cor. 9. I beate downe my body and bring it into subiection least by any meanes when I haue preached vnto others I my selfe should be a reprobate And the reason is good for the enemies are borne at home and in our owne bosomes which seeing they cannot be expelled those whom they cannot with cruelty prostrate they will by their improbity and incessant labour tire and weary out And this we find by the vnlooked for and manifold casualties of men very famous for holinesse of life From whence it is euident that this doctrine of the passions is most necessary to those that haue not tamed them besides that it is also wonderfull profitable to the vnderstanding of diuine affections Passion therefore that we may define it for the purpose in hand is nothing else but the motion of that sensitiue appetite at the imagination of good or euill with some kinde of change of the body to speake more cleerely it is an impression whereby the appetite is stirred vp by the image of good or euill conceiued by the inward sences This resides onely in the sensitiue appetite which is composed of two parts the concupiscible which is in the liuer and the Irascible which is in the heart And the acts of the will which are called by the names of passions are not properly simple passions but in act Therefore there are of proper passions in number 11. of which 6. which doe absolutely respect good or euill and are in the concupiscible part but those 5. which doe respect the difficult good or euill arise in the irascible but all the 11. are perfected in the heart which is vrged and mooued with all these motions Those 6. passions of the concupiscible are Loue towards the good first conceiued Desire or Concupiscence towards the good not present Ioy or Delectation towards the good present Hate first conceiued from euill Flight or Abomination from euill not yet present Sadnesse or Griefe from the present euill Those other fiue which haue their seate and being in the Irascible are Hope towards the difficult good Boldnesse against the difficult euill Desperation from the difficult good Feare from the difficult euill and Anger against the difficult euill All these 11. passions are exercised about such things as are perceiued by the outward senses and doe prosecute those three most pleasant good things in the world by name Honest Profitable Delectable good and doe abhorre the contrarie euils but Honest here is not taken for that which is graceful proceeding from true vertues but for estimation and honour of the world And this is the nature of the Concupiscible to weigh and ponder those three good things and and their contraries according to their proper natures and so stands either well or ill affected But because it is often vnable to enioy the good things by reason of the many difficulties wherewith they are besieged it belongs to the worke of nature that the Irascible should be present which might ouercome the difficulties of obstacles and hinderances and place the concupiscible in quiet possession of the good But these good things seeming vnworthy of our minde and by the imitation and inticement of the present delight doe vehemently mooue the whole man the passions being drawne and made wilde and fierce doe make head against the tower of the superiour part and doe either cast it downe being weakened or disturbe it being resistant Therefore euen from these things which wee haue spoken may well be gathered what kinde of intestine and ciuill warre hangs ouer their heads and of how many enemies they shal be beleagred who desire to withdraw themselues from the pleasures of the world to serue God To this purpose we may aptly consider the stryuing of Iacob and Esau in Rebeceaes wombe which so tormented the mother that shee little lesse than repented her of that conception But consulting GOD hee answered two nations are in thy wombe and two people shall issue out of thy bowells the one people shall ouercome the other and the elder shall serue the younger So surely euen as ic were in one wombe those that will religiously serue God haue two people within them which whilest they minde earthly things doe well accord but man is no sooner come to the threshold of Gods house but presently hee findes them rebelling and strugling the one against the other because he hath begunne to take part with the one and oppose the other but let them bee of good courage because it is the diuine oracle that the one shall serue the other but not as then the elder shall serue the yonger but the inferiour man shall ferue the superiour the flesh the spirit and sensuality reason Now hauing generally thus spoken of the passions as much as may seeme necessary to bee knowne Let vs come to examine them apart But this is here to be premonished that wee must read againe and againe more seriously and seeingly these generall points then the other because euery line almost of these cōteines so many wholesom assertions which except they be fully perceiued we can neuer come to the knowledge of the inward mā 1 Therfore of Loue concupiscence or desre delight or ioy wherein as of the rest obserue 1 The description of the passision 2 The remedy 1 It is the generall consent as well of Philosophers as Diuines that the concupiscible is before the Irascible and therefore the passions thereof in the first place to bee stirred vp and that the same are the beginning and end of passions of the Irascible And the reason is good for no man hopes or despaires which are passions of the Irascible except it bee for that which before he loued and desired which are the passions of the Concupiscible nor by the Irascible dare hee attempt against that is euill or feare euill except by the Concupiscible hee first hated it and hee cannot hate any thing but that which diffents from the good first loued From this it commeth to passe that not onely the Concupiscible is before the Irascible but also that all passions take their beginning and rise from loue the first passion of the Concupiscible vnto which all the rest are fast tied For no man desireth or is delighted saue with that which hee loueth or hateth fleeth or is sorrowfull but for euill which is opposite to the good which hee loueth or hopeth or despaireth but for that good which hee loueth
it but it sufficeth not him that is truely addicted vnto God to giue part vnto God but the whole so that the whole affection must be imploied in God or in that which is wholy directed to him Therefore whatsoeuer is vaine in this loue must bee cast away seeing it is certaine that nothing can bee ordered and directed towards God which is more loued in the creature then in God the Creator Our loue towards al persons ought to bee carried with so great affection as can proceed from that affection which wee haue towards God all other affections being cast off that that affection may haue place which wee owe vnto God And to the casting away of these things it shall not profit a little to remember what wee haue spoken before of vaine ioy together with the sixth Instruction Now therefore seeing in part we haue spokeÌ„ what kind of loue ours ought to be and that wee must cast away the loue that is not such wee will adde an example to open this manner of louing to which purpose wee neede but call to minde the example of that good Sonne of whose loue toward his Father wee spake in the former Chapter by whose imitation wee collected it is fit to loue our Heauenly Father So now let vs see in the imitation of him how wee ought to loue the seruants of our Father namely all that are in the world friends and enemies Therefore wee must adde in that example that the father so beloued of his son who yet expected no benefit froÌ„ his father had a seruant whom he onely loued but yet wanted all kinde of necessaries as well for himselfe as for his seruant sauing what his sonne did giue vnto him Now this seruant is odious and hatefull to this sonne and in nothing profitable to him or to his minde and if the sonne should onely seeke himselfe and his owne benefit and pleasure he would cast off this seruant yet vnwilling to doe any thing that may displease his father but rather seeking by all meanes to doe the things that may please his father induced thereunto by no other respect hee maintaines this serâ—ant in his house as one of his â—onnes or most dearely beloued seruants and so speakes vnto him â—nd intreates him that if at any time he would seeme to leaue the house the sonne would be grieâ—â—ed and would intreat him to tarry fearing least his father should bee grieued for his absence Such loue must that be which wee ought to carry towards our neighbours namely that considering they are so much beloued of God that hee gaue himselfe to death for them when as yet all of them were his enemies we also should loue them al so much helping them in all that is good and necessary for them as well in body as in soule euen so much I say as we are wont to loue them who do much please and delight vs and that also albeit their conuersation were odious and gâ—ieuous vnto vs so to speake vnto them and prouide for them in all necessaries euen as for those who are much beloued of that our Father and Lord who both would it should bee so and hath also so commanded it to be done And all these things wee must doe with as great and feruent a will as wee are able because this is most acceptable vnto God and he would haue vs doe it and this he his infinit will that it should bee so done of vs. Let them who desire to serue God chiefly obserue that whosoeuer doe affect vs with any iniury giues vs great occasion to increase in the seruice of God for after this occasion of so great good which comes vnto vs ioyned with the commandement of God who would haue it so what excuse can we haue if wee doe not with intimous and ardent bowels loue then that load vs with euils chiefly whilst wee consider that God himselfe will happily afterwards take from such our perse cut ours all excellent and high duties as it often befalleth many other sinners Therefore the good seruant of God he must neuer be accounted who reioiceth not at the afflictions and iniuries which are cast vpon him for his Lord. If therfore hee shall esteeme himselfe happy when he is set vpon with iniuries and aduersities the onely will of seruing God makes him no lesse stable in louing him whom his inordinate affection made odious then him whom the abundance of benefits compelled to loue Yet it must be obserued that although loue must bee equally borne vnto all yet first it must bee shewed both in affection and good workes towards them that are giuen to vertue and holinesse of life 3 The last thing which I reserued for this place is the loue of our selues how he must loue himselfe that would truely loue himselfe To loue our selues is a thing so naturall that whosoeuer would hereof write may wel do it without feare of prouoking any to anger seeing our appetite doth increase in our loue towards our selues that albeit we be inriched with great riches yet doe wee iudge them but small because we loue our selues labour aduancement to greater matters For this cause our excellent Master the Sonne of God desiring that wee should loue our neighbours very much as those for whom hee laid down his life that he might shew in few words how much hee would haue vs to loue them he gaue this rule Thou shalt loue thy neighbour as thy selfe Math. 22. But seeing the blindnesse of sinne hath so inuaded vs that it hath taken from vs the iudgement and knowledge how wee ought to loue our selues it is fit by the direction of the Gospell wee prouide for this euill Therefore we will say that he truely loues himselfe who obserues these three rules 1 That with all his strengh hee procure euery thing whence hee vnderstands any good may come vnto him 2 That hee shun euery thing which may bring any harme damage or euill vnto him 3 That albeit many difficulties and rubs to the attayning of that which is good do offer themselues yet hee shall not refuse to oppose himselfe against them Of these three seeing wee haue often spoken in this discourse we will onely touch some few things which are more necessary to bee knowne that wee may learne aright to loue our selues 1 As concerning the first of these wee will obserue that this Cannon is euery moment very necessary hereunto that the thing which is good may bee made very good namely that in euery thing I repeate it againe in euery thing speaking generally which wee shall desire or obtaine two points may be considered 1 Is the good which from this thing commeth vnto vs or may come vnto vs. 2 That it is acceptable vnto God that this good thing should come vnto vs. Therefore hee that loueth himselfe and desireth great good things to himselfe must little esteeme the good that may befall him from any thing hee doth or desireth I say
thy Maiesty Let all the guifts of thy holy Spirit rest vpon me O Lord the spirit of Wisdome and Vnderstanding the spirit of Counsaile Strength the spirit of Knowledge and Piety and let the spirit of thy Feare fill my heart that by these guifts I may bee made immoueable from thee and may grow vp to be a perfect creature in Iesus Christ Of other guifts graces which do not belong vnto sanctification giue mee so much onely as may serue to the saluation of my soule and performance of thy will And grant that I may bee imploied all my life in such businesse as may bee to the glorie of thy name my owne saluation Giue me O my God this grace that in all the talents and guifts which thou hast giuen mee I may neuer seeke my selfe but thy praise glory giue mee of thy goodnesse the guift of perseuerance that by no sin I may euer be separated from thee but vntil death and for euer may perseuer in thy grace Giue me by thy immortality and the most blessed death of my Redeemer a happie end of my daies in him and that after a good life in thee I may die the death of the Righteous take from mee the too much loue of this life and the immoderate feare of death graunt that I may so liue that I may say with the Apostle Phil. 1. I desire to be dissolued and to bee with Christ Giue me an inward light of the houre of death that I may flee the flattering inâ—icements of the world giue me an inward sauour of blessed eternity that I may ioyfully forsake all transitory things Giue me a true resignation in thy most holy will that I may willingly depart hence when how thou shalt dispose receiue my spirit cloathed with thy grace loue that for euer it may cleaue vnto thee To conclude take from me whatsoeuer may keepe me from thee giue me O Lord my Redeemer most potent helps to liue holily and die happily These are my petitions O my God these are the desires of my heart which I pray beg by all thy mercies the infinit merits of thy Son may be fulfilled not onely in me but in all my brethren vnto the worlds end that we may euer please thee in this life and inioy thy blessed presence in the life to come Amen Being thus prepared for some good time before the communion it followeth that comming into the Temple thou shouldest cast downe thy selfe vpon thy knees and prepare thy selfe further inuocating the name of God thus O blessed Trinity my God and my Lord I doe now come to be partaker of all those heauenly riches of my Sauiours life death and resurrection 1. In confession of that supreme dominion which thou hast ouer all creatures and of all manner of subiection which wee haue towards thee 2 In commemoration of the most bitter passion and death of Iesus Christ thy Sonne and my Sauiour according to his commandement saying As often as you doe this doe it in remembrance of mee 3 In thankfulnesse for all those infinit riches conferred vpon vs by his most precious death 4 In thankfulnesse for all his benefits wherewith he hath in this world magnified his Saints and mee his most vnworthy seruant O most omnipotent Father I come to this thy true refreshment of soules confirme in mee by thy grace all things which may make me worthily receiue the same I come vnto thee that thou who art life it selfe may by thy grace quicken mee thou which art the light may illighten me thou which art the fire may inflame me thou which art the rest may quiet mee thou which art the purity may purifie mee and thou which art ioy it selfe may reioice me I humbly pray by thy wisdome illuminate me that I may worthily vse these holy mysteries adorne my soule with those seauen fold graces of the blessed spirit that by thy infinit charity I may bee inflamed to receiue it worthily O my God I come vnto thee as smalnesse vnto greatnes as darkenesse vnto light as vncleannesse to holinesse as infirmity to power as the creature to God his Creator O make mee great in thy eies turne my darkenes into light my vncleannes to holines my infirmity to power shew thy selfe in mee as a most wise and potent Creator so a most wise and louing Recreator Redeemer I am most vnworthy to receiue so great fauours I confesse altogether vnworthy because I haue euer offended thee and past by al thy coÌ„mandements vnworthy because I haue euer coldly negligeÌ„tly serued thee vnworthy because I neuer fully with all my heart loued thee vnworthy because I am but dust and ashes nay very filth if any thing be worse worse then that I come vnto thee whom the heauen of heauens is not capable of how much lesse this house I come vnto thee who art the coÌ„mon Father of Men and Angels and who will not reuerence his Father I come vnto thee who art the Lord of all creatures who will not doe homage to such a Lord I come vnto thee as to the Father and Lord whose honour I haue contemned whose sonnes and brethren I haue not once but often both by word and example smitten and who will not tremble to stand before him so offended I come vnto thee my Lord whose seruant I haue smitten vnto thee my Father whose Sonne I haue slaine I smit him by word I slew him by example and shall I not feare such a Lord and reuerence such a Father Yes surely but yet as I come with feare so will I come with hope as I come with reuerence so will I come with confidence For thou hast appointed thy Sonnes bloud whom I haue slaine to be the only soueragin antidote heauenly remedie to heale my wounds and this thy blessed Sacrament to be the Cabinet out of which I must take that sacred plaister for it is the bloud of Iesus Christ thy Sonne 1. Io. 1. that clenseth vs from all sinne He is the bread of life Io 6. hee that cateth of it shall neuer die These words indeed are Spirit and Life they giue Spirit vnto my wounded spirit and life vnto my dead soule O looke vpon thy seruant that I may liue O blesse mee with the guift of such a faith as that out of my belly may flow riuers of water of life Amen 6 How to giue thanke after the Lord Supper is receiued IT were very absurde to receiue so vnspeakable a gift and not to returne thankes if after dinner rest from businesse and imployment be necessary for the health of man that the naturall heate may concoct the meate turne it into the nourishment of the body much more necessary is rest this feast being ended from distractions and businesse that the benefit of this Sacrament may come vnto vs and that it may diffuse his vertue strength into our soules But who will be so
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