and magnanimous spirit If this bee the difference betwixt the two liues Spirituall and Carnall then God in mercie open the vnderstandings of all both high and low that they may see their errours and chuse with Marie the better part which shall not be taken from them 23. The fruitfull Admonition of Isocrates to Demonicus IN many thinges Demonicus wee finde the iudgements of good men to differ greatly from the nature of the wicked But the greatest of all is in mutuall conversation seeing these doe reuerence and esteeme onely their friendes present but those loue their friends farre absent Besides the familiaritie of the wicked is euen in a short time dissolued but the friendship of good men the whole course of an Age doth not abolish Therefore I being perswaded that it becomes those desirous of glorie and aspiring to knowledg not to imitate the euil but the good haue sent vnto thee this Oration for a gift which may be an argument of the mutuall friendship betwixt vs a token of the familiarity betwixt me Hipponicus for it becomes the children as of the substance so of the Fathers friendship to succeed as heires Besides I perceiue also the condition of things to fauour vs and also the present time for thou doest exceedingly desire knowledge and I bestowe all my care in teaching others againe thou art giuen to Philosophie and I bring them on by a right line that are going towardes it Therefore how many soeuer do write perswasiue Orations to their friends doe surely indeuour an excellent thing yet doe not take in hand the most noble part of Philosopie But those which prescribe vnto youth not by what means to polish that high kinde of pleading but that as much as belongs to Elegancie of māners they may bee well and liberally brought vp these by so much the more doe profit their hearers by how much as those onely provoke to the garnishing of wordes but these endue vs also with good manners Therefore we not preparing an exhortation but writing an institution advise thee what thinges a young man is to follow what to flie with whom to converse and after what manner the course of life is to be framed for how many soeuer haue holden this course of life those onely at length haue truely come to vertue then which there is no other possession either more honest or more durable For Beautie either Age weares or Sicknesse consumes Riches are rather the Ministers of vices then of honestie as the thinges which nourish slouth and stirre vp young men to the desire of pleasure Strength confirmed with prudence may profit without which it brings more discommoditie to him that hath it and as it adornes the bodies of them exercised so it casts a darknesse vpon the industrie of the minde On the other side the possession of vertue in whose mindes soeuer it shall incorruptly grow vp doth onely waxe olde being both more worthy then riches and more profitable then the splendour of Birth making such thinges easie as others cannot attaine stoutly sustaining thinges fearefull to the multitude accounting slouth for a reproch but labour for an high praise This thing it is easie to learne from the labours of Hercules and gestes of Theseus to whose workes that excellent vertue of manners added such an illustrious note of glorie that not all the passages of Worlds shall euer bee able to obliterate their famous Actes For indeed if thou callest to mind thy Fathers indeuours thou shalt haue a domesticke and singular example of those thinges which I speake of for so he framed his life that hee made no small account of Vertue nor waxed dull with slouth but both accustomed his bodie to labours and tamed and ouercame dangers with his minde The same did neither aboue measure loue riches but enioyed the present good thinges as a mortall man againe as not obnoxious to the chance of Death neglected not thinges gotten nor ledde his life sordidely but was both Honourable and Magnificall and also to his friendes exposed and inlarged Those also that followed the studie of Letters hee more admired and loued then those of kinne vnto him supposing that to the coniunction of minds Nature was more powerfull then Law manners then kinred the choice of life then necessitie And so to number all his actions scarce one whole life would suffice of which yet in a more conuenient time wee will resolue a more exact narration Now at the least wee haue delineated Hipponicus his nature howsoeuer that thou maist haue whereby to compose thy life as after an example whilest thou hast his manner instead of a Law and shalt labor to imitate and aemulate thy Fathers Vertues For it shal be a dishonest thing when Painters take euerie excellent beast to expresse to themselues that yong men in like manner should not imitate their most excellent Parents I would haue thee perswade thy selfe that it nothing becomes Champions better to prepare themselues against their aduersaries then thou shouldest take care that in the same institute of life with thy Father thou labour with like praise But yet he cannot be so affected in his minde who shall not bee furnished with various and those most excellent precepts For as by moderate labour the bodie increaseth so by Nature it is also ordained that the minde by speeches of good profit should grow vp Therefore I will endeuour to set before thy eyes compendiously by what way chiefly in my opinion thou must trauaile to attaine Vertue and approue thy selfe vnto other mortall men 1 Therefore obserue thou religiously the thinges that belong to God aswell in sacrificing as in keeping thy oath That is a token of the abundance of thy riches this an argument of thy honestie of manners 2 Doe thou euer worship the Diuine power yet most chiefly as often as the Citie doth worship for so shalt thou bee iudged both to please God by Sacrifice and also to defend the Lawes 3 Shew thy selfe such to thy Parents as thou wouldest haue triall of thy children towardes thee 4 Vse exercises not so much those that promote strength as those that make for thy health which thou shalt doe if thou cease fom labour whilest thou art yet sufficient for labor 5 Loue not vehement laughter nor giue care to thinges spoken proudly for this is the part of a foole and that of a mad man 6 Thinke that thinges filthie to bee done are not honest to be spoken 7 Accustome thy selfe to shew a composed and graue countenance not sowre and vnpleasant this will gaine thee an opinion of obstinate fiercenesse that of Prudence 8 Thinke chiefely that cleannesse shame fastnesse equitie and continencie becomes thee by all which the Nature of yong men seemes to bee contained in their dutie 9 Conceiue that neuer any flagitious thing committed by thee can bee kept secret for howsoeuer it may bee kept from others yet thou shalt carrie with thee in thy minde the conscience of that
thy memorie blurred and thou so astonished and senselesse that thou shalt not know in what place and what case thou liest and with much difficultie shalt thou be stirred vp to any sense or sorrow for thy sinne This consideration will not a little astonish thee that thou shalt haue at that time more then euer in all thy life more doubts and scares suggested thee of the certaintie of thy saluation â—â—st in respect of the multitude of thy sinnes secondly in that thou shalt then haue the memory of thy sinnes represented to thee which obliuion and custome of sinning had stolne from thee thirdly in that the sins which then thou thoughtest to bee little and light doe now appeare great and grieuous fourthly in that thy repentance dying is not so secure as when thou art in health Hence it will fall out that thou shalt bee so amazed that thou wilt not know which way to turne thee To returne backe the grieuousnes of thy sicknesse will not suffer thee To goe forwards is of all fearefull thinges the most fearefull To stand still in that estate God will not suffer who hath numbred all thy dayes from eternitie and will haue this to bee the last houre of thy life If thou beholdest God hee will appeare to thee angrie with the sword of his most iust vengeance drawne against thee for thy impenitent life If thou cast downe thy eyes thou shalt see nothing but a stinking graue for thy bodie which thou so much louedst and pamperedst and the gates of Hel standing open to entertaine thy soule which in thy life thou so little regardedst If thou enter into thy selfe what shalt thou finde but a confused infinite masse of thy sinnes the conscience whereof doth worthily adiudge thee to eternall torments If thou lookest about thee what shalt thou see miserable wretch but an infinite troupe of Diuels striking horrour into thy conceit and reading the bookes and billes of all the sinnes of thy life and like Lions whome long famine hath enraged expecting for thee their prey How suddenly then will Honours Riches and Pleasures of thy whole life seeme to haue fled from thee How euidently but late if not too late shalt thou then know that all the things of this life vnder the Sunne are nothing else but Fopperies Dreames Fraudes shadowes which like a vaine apparition haue nothing in them certaine solid sure How wouldest thou desire a little euen the least staie and breathing to collect thy selfe and correct thy wayes But al too late The fourth point is to consider that what in this world is most deare to thee must then bee left behinde thee heere Then thinke with thy selfe what sorrow those things will bring vnto thee which thou most esteemedst and valuedst aboue al others thy Parents and Friends wil but accompanie thee to the graue thy rich garments shal be left behinde thy goods thy heires will seize on and reioyce at the purchase thy bodie will be ill entreated with Wormes Toades and Serpents onely thy works wil accompanie thee into the entrance of another life most happie or most miserable such as thy workes haue beene good or euill On the other side consider how diuerse from these and how secure the death of the righteous is These when they feele themselues to draw neere their end with a few defects but with much repentance and a heart abstracted from earthly thinges hauing euer had their conuersation in Heauen reioyce that all their liues long they haue laboured for so plentifull an haruest they enioy the testimonie of a good conscience reioyce to behold the troupes of Angels that come out to meet them and are so much the more rauished with ioy as they draw neerer vnto death by which they are deliuered from the prison of the flesh the difficulties of life the flouds of miseries the infinite snares and deceits of the enemies and draw neare to the reward of their labours the Crowne of glorie and fruition of eternall rest and felicitie with the Saints of God which they haue desired and laboured for and hoped to attaine The last point is to ponder with thy selfe what then thou wouldest that thou haddest done when being neare to death thou hast no more time to liue and the same thing which thou wouldest wish thou haddest done when thou art at the point of death the same thing without delaie doe whilest thou meditatest hereof that thou maist be euerie houre ready to imbrace the message of death as Seneca perswades Mors vbique nos expectat tu si sapiens eris vbique illam expectabis Death euerie where expects vs therefore if thou be wise doe thou euery where expect death So shal it neuer take thee at any aduantage To this end remember Augustines admonition Be affraid to liue in such an estate as thou art afraid to die in Conclude this Meditation with a friendly conference with God in which demaund of him that by his grace these things may penetrate into the bottom of thy heart and there be so fixed that they neuer may bee quenched and that from this time forwards thou maist make such vse of the preaching and hearing of his holy word of the coÌ„sortable Sacraments of his Church and all other the good meanes of thy saluation that thou maist begin now to walke with a better conscience before him and in the peace of a quiet conscience thou maist arriue at the Hauen of glorie MEDITATION II. The second Meditation is of the last Iudgement HEre must a preparatorie Prayer be made as before in the Meditation of death And first conceiue thou seest a most ample goodly spacious place where all the Nations of the Earth shall be gathered together to receiue their doome of eternall blisse or eternall torments Secondly aske of God from thy heart that so great and vnvsual a spectacle may bring some profit to thy sinfull soule The first point to bee meditated is to consider the diuerse and most horrible and fearefull signes going before the last iudgment First in the Angels for the powers of Heauen shall bee moued and they shall come with a great sound of a Trumpet and shall gather the elect from the foure windes and from the one end of Heauen to another summoning the whole Worlde with that fearefull Trumpet Arise yee dead and come to Iudgment Secondly in the Deuils whose bands shal then be loosed so that he shal rage more then euer before Thirdly in the Waters which happily may rise aboue the tops of the Mountaines whose noise and horrible roaring of the Sea shall confound the hearers Fourthly in the Earth whose most inward parts shal then by horrible motions bee shaken with cracking of stones traiection of mountaines and complanation of vallies insomuch as all Creatures shal be strucke into sorrow Fiftly in the Heauen the Sunne and Moone shall fall from Heauen and threaten eternall ruine to the Earth Sixtly in men Then shall appeare the signe of the Sonne of man
so shall it deifie you in Heauen for as Augustine saith truely Qui nòn tumet vento superbiae nòn cremabitur igne gehennae He that swels not with the puffe of pride shall neuer bee burnt with the fire of Hell To conclude Let the iudgments of God vpon his own people for these verie sinnes and abused strange customes so largely set forth by that worthie Court-preacher Isay bee Englands Map Esay 3. wherein to beeholde her owne desolation if shee repent not for them Of Contemplation what it is wherein it consists and how worthie a Worke it is for a Prince and also for euerie good Christian. Bernard sath that Contemplation is a lifting vp of the minde resting vpon God and tasting the ioyes of eternall sweetnesse And indeed it is nothing else but as it were a certaine spirituall vision and sight of that Truth which we know and approue ioyned with the prayses of God with most high admiration pleasure of the spirit and ioye of heart For as by the eye of the bodie we see corporall thinges so by the minde which is the eye of the soule wee contemplate heauenly thinges Therefore Contemplation is nothing but the vision and sight of the minde This if it be sober makes vs haue our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Phil. 3.30 our conuersation in Heauen and so to finde an Heauen vpon Earth and to be sure of Heauen whilest wee liue on the Earth Some conceiue that this word Temple is deriued hence because it is a place destinated to contemplation For as wee ought in the Temple of God to recollect all our affections cogitately to meditate and thinke vpon God and his holy mysteries and ordinances so indeede this Contemplation of which wee speake is nothing else but a true and perfect collection of all our affections and powers of the soule to know something with admiration and delight of minde concerning the nature of God namely touching his power his wisedome his goodnesse his loue his nobilitie and bountie c. or touching the hidden iudgments of God or his most holy will or some other excellent obiect by which we bend and direct our selues to God Before wee come to handle the members and parts of Contemplation we wil shew First the difference betwixt Contemplation Meditation and Cogitation Secondly the inducements to Contemplation Thirdly the arguments and tokens of true Contemplation Fourthly the impediments of contemplation First The difference is in that wee shall finde in Cogitation there is an evagation and wandring of the minde in Meditation an investigation of the minde but in Contemplation and Admiration of the mind Cogitation is without labour and without fruit Meditation is with labour and with profit Contemplation is without labour and with profit Greg. lib. 2. in Ezech. Hom. 17 Secondly Those three degrees of which Gregorie speaketh ought to induce vs to the Contemplation of God First That the soule collect it selfe to it selfe Secondly That being collected it may see what an one it is Thirdly That it rise aboue it selfe and doe subiect it selfe intending to the contemplation of the invisible Authour of it selfe But it cannot collect it selfe to it selfe by no meanes except first it learne to driue from the eye of the minde all fancies of Earthly or Heauenly formes and to despise and tread vnder foot whatsoeuer occurres the Cogitation concerning the corporeall eye eare smell tast or touch in as much as he seeks himselfe to be such within as he is without these For when he thinkes of these thinges he doth within himselfe as it were handle certaine shadowes of bodies Therefore all these by the hand of Discretion are to bee driuen from the eye of the minde as much as may bee in as much as the soule considers it selfe to be such as it was created vnder God aboue the bodie Besides the ineffable sweetnesse which is in contemplation perceiued the admirable perfection which is there learned and the beginning of nil happinesse which is there found ought to induce vs therevnto For there the most high GOD the fountaine of all happinesse is knowne and that which is knowne is beloned and that which is beloued is desired and laboured for and that which is carefully laboured for is acquired and when it is at length acquired Ber in Ser. 35. in Can. it is with interminable and endlesse delight possessed such delight as that Bernard saith That the soule which hath once learned and receiued of God to enter into it selfe and in his very inwards to long for the presence of God euer to seek his face for God is a spirit and those that seeke him the must walke in the spirit and not hue after the flesh such a soule I say I know not whether it account it more horrible and painefull to suffer Hell it selfe for a time then after the sweetnesse of this spirituall studie once tasted to goe out againe to the pleasures or rather the grieuances of flesh and to seeke againe the insatiable curiositie of the senses Ecclesiastes saying Eccles 1.8 The eye is not satisfied with seing nor the Eare with hearing Behold a man well experienced Thou art good Oh Lord to them that hope in thee to the soule that seeks thee If any man labour to turne his soule from this good I suppose hee will iudge it no other then if hee saw himselfe thrust out of Paradise and from entrance into glorie This is the same Dauid that answered the Lord bidding him seeke his face Thy face Lord will I seeke Therefore nothing is so much to bee feared of him that hath once receiued this benefit as that being relinquished of that grace he be againe inforced to goe out to the consolations of the flesh nay rather the desolations and againe to suffer the tumults of the carnall senses In this Contemplation was Augustine when he said That whatsoeuer he did in the World displeased him Thirdly The tokens of true Contemplation is to loath any longer to liue in the miserie of this World Thobias 3. with Thobias It is better for me to die then liue with Iob My soule loatheth my life Iob. 10.1 Rom. with Paul Wretched man that I am who shall deliuer me from this bodie of death also to thirst after the fountaine of life with the Prophet Psal 41. As the Hart desiros the water-brookes so my soule longeth after thee ô God with all the minde to retaine the loue of God and man to cleaue to the onely desire of his Maker all cares trodden vnderfoot burning in desire to see the face of his Creatour Fourthly The impediments of Contemplation As in the eye of the bodie three thinges doe hinder the sight of if so there are three which doe hinder the sight of the eye of the mind The bodily eye may be sound yet if it want the outward light it sees nothing It may also haue the light present and yet some bloud or humour
wicked the sense of the horrible anger of God against their sinnes the most sorrowfull feare confusion flight roaring indignation biting and gnawing of conscience arising from the recordation of their sinnes now laid open to the whole world and with the most direfull thunder of Gods anger inflicted vpon them The wicked perceiuing themselues for euer with the Diuels cast off from God and his horrible wrath powred out vpon them all their turpitude and malice to all the Angels and men demonstrated and all occasions of flying these punishments and mending of their manners in this life intercepted acknowledging godly men enioying with God eternall ioy and glorie to be for euer blessed so all houle and lament for their carnall securitie and final impenitency and amongst these infinite torments of bodie and soule with horrible lamentations eiulations sobbes and sighes and in perpetuall mourning anguishâ— trembling shame ignominie gnashing of teeth and desperation ration shal euery moment in vaine wish that these sorrowes and torments might by death be cut off and they themselues to be redacted into nothing but all this I say in vaine Apoc. 9.6 For Cupient mori mors fugiet ab eis they shall desire to die but death will not be acquainted with them This is eternall damnation this is eternall fire O horrible eternitie whom the consideration of thee may not moue to forsake all euill and follow all that is good I will speake it in a word but I will speake it truly he hath no faith or if any sure he hath no heart or if any sure hee he hath no hope of saluation Close vp this Meditation with a sweet colloquie and speech with God desiring him so to inflame thy heart with a true zeale of seruing him in holinesse and righteousnesse of life that all thy life long thou maist be out of the feare of this eternall death and in the death of thy bodie thou maist enioy the fruit and Crowne of righteousnesse eternall life MEDITATION IIII. Of Coelestiall glorie CAst downe thy self before God and begge of him that he will direct all thy thoughts words and workes to his glorie and thy saluation First cast thy conceit earnestly vpon that description of the holy Citie Apoc. 21. New Hierusalem where is represented to thee a place full of all glory pleasures and excellencies that heart can imagine and all those perdurable and for euer Secondly aske of God to giue thee grace intimously and from the heart to vnderstand the glory of this heauenly countrie and so to be affected and rauished with the desire thereof that euer and euery where thou maist be stirred vp to serue him in purenesse of life and also labour to bring as many to this glorie as thou canst The first point is to consider what kind of place it is that the blessed doe inhabite in site most high in space most ample in matter most sumptuous in shew and beautie most specious and glorious whose foundations are precious stones and the whole Citie of most pure gold the gates of Smaragds and Saphyres and the streets of no lesse price and beautie There is no night nor darknesse for the Sunne of righteousnesse which knowes not to be hid doth euer send his beames into it Now if the fabricke of this world which is but a stable for beasts an exile and valley of teares to men hath so much beautie and excellency that it strikes him that contemplates it into admiration and astonishment and such plentie of good things that no sense can desire more such varietie of beastes fishes fountaines townes cities prouinces disagreeing in institutes manners and lawes such choise of all stones of value gold siluer and exquisite silkes naturall and artificiall if I say this building of so small a frame of the Sunne Moone and Starres shine with such brightnesse what shall then our heauenly countrie doe not now the habitation of seruants but sonnes not of beasts but blessed soules where is the Hall of the great King of Kings the omnipotent God who can and will performe to his beloued children much more then they can conceiue what things will not he frame in his eternall Palace for his sonnes Psal 84.1.2 How amiable are thy dwellings thou Lord of Hostes My soule hath a desire and longing to enter into the Courts of the Lord. What ioy shall that bee when they shall come from the East and from the West from the North and from the South Luc. 13.29 sit at table in the kingdom of God Thou shalt consider what kind of house Gods house is wholly pleasant wholly desirable remoued from all euill replenished with all good in which as Angustine there is a life prepared of God for his friends a secure life a quiet life a beautifull life a cleane life a chast life a holy life a life that knowes not death a life without straitnesse without necessitie without sorrow without auxietie without corruption without perturbation without varietie without mutation a life full of beautie and honour Where as Bernard saith there is nothing present that offends nothing absent that delights How louely a house is this where is perfect loue and no feare eternall day and all one Spirit where God is seene face to face Blessed are all those who so liue in this world that departing hence they may be assured to remoue to so blessed a home Then contemplate that blessed society of most pure minds in their seueral quires described Angels Archangels Principalities Powers Dominions Vertues Thrones Cherubins and Seraphins Whereof there is such a multitude that Daniel saith Dan. 7. Thousand thousands serue him ten hundred thousands assist him Behold with these so many most holy soules of men and women Patriarches Prophets Apostles Martyres Virgins Innocents so many that Iohn said Apoc. 15. They could not be numbred Behold the beautie of euery one and so great charitie that they no lesse reioyce of anothers glorie then their owne Conceiue what is the exercise of the blessed to see God face to face First to know the diuine Essence in three persons Father Sonne and holy Ghost with which knowledge they are so illumined and inflamed that incessantly they sing Holy holy holy Lord God of Sabbath Isa 6. In the diuine Essence they know themselues and all things else and do not onely see God but also loue him with a vehement loue a full loue a perfect loue with all the heart and all the strength and in louing they enioy him and in enioying with an inexplicable ioy are rauished No cessation of praises admiration thanksgiuing and ioy which they receiue by the presence of God whom with all reuerence and rest they assist and by that societie of so many Saints with whom they see themselues in glorie in a place so sublime secure and pleasant doe eternally reioyce Consider withall the multitude and fulnesse of those ioyes so many that God can onely number them so great that onely he
can estimate them of such varietie and perfection that this world hath nothing comparable to them In summe they are most free most pure most beautifull most infinite But the cleare beholding of the face of God which is the essentiall reward of the blessed whereby they see him as he is and in him all other things doth farre exceede all the fulnesse and varietie of that inexplicable ioy For so much they shall loue him as they know him whence it is that they shall so much reioyce of his infinite greatnesse perfection beautie and goodnesse as if they in God and God in them were King of all things Consider the aspect of Christs humanitie now ioyned by glory to the diuine nature what is the pleasure the grace and splendour in soule and bodie His forme doth exceed without comparison the beautie of all the blessed Spirits and holy men 1. Pet. 1. insomuch that the Angels themselues desire to behold it And the more shall men receiue comfort and ioy hereby in that they vnderstand that by this bloud they were redeemed which they shall see to sparkle in his most holy flesh more flammously and burning-bright then any Iasper chefely in his heart feete hands and side and somuch the more in that their humane nature is by that humanitie of Christ aduanced to the right hand of God which nature in Christ as the head of all things and Gouernour of all creatures they adore Nor shall the ioy be a little which they shall take in the view of the blessed Virgine when they shal see in her so great sublimitie with so great submission such maiestie with such miserie The aspect also of one another shall much increase their ioy when they see themselues placed in a state so secure in glory so glorious and vnspeakeable euerie one reioycing as much of anothers glory as of his owne Meditate seuerally in what estate are the bodies and soules of the blessed The soule shall be so swallowed vp of the Ocean of the Diuinitie and so rauâ—shed with the loue of God and so shall liue as if it were transformed into God If Saint Paul were in that estate that hee could say Gal. 2. I liue no more but Christ liueth in me why should not rather euerie blessed soule say I liue not I now but God liueth in mee The powers of the soule shall be illustrated with a most full knowledge of God and fulnesse of ioy the Memorie shall be exercised in commending the benefits of God the Vnderstanding in the aspect of the diuine beautie the Wil in the loue of the infinite goodnesse The bodie shall be immortall not obnoxious to any hurt or danger sorrow or sicknes whose glorie is excelling the Sunne in brightnesse so that now it may truly say 1. Cor. 15.54.55 Death is swallowed vp into victorie O death where is thy sting O Graue where is thy victorie Now is that verified which the Prophet foresaw Eye hath not seene nor care heart nor hath it entred into mans heart Isa 4. which God hath prepared for them that loue him The ioy also which the Saints conceiue of their securitie is very fit for meditation seeing themselues to haue escaped the deceits of the World flesh and Deuil and safe from the iawes of Hell into which they see so many so miserably plunged How reioyce they of the labours they haue endured of the many grieuous thinges to the flesh they haue performed of the occasions of sinnes they haue declined of their industrie in vanquishing the assaults of their spirituall enemies of restrayning the appetites and desires of the flesh of ouercomming all difficulties in this life in the way of vertue and obedience to God With what prayses shall fasting prayer mortification of the flesh repentance and faith the father of all these as also all the holy counsailes and happie examples of others whereby they haue beene stirred vp to vertue and holpen in the way of saluation be extolled Thinke vpon the eternitie of this glorie For our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternal weight of glorie 2. Cor. 4.17 Who will then for the short space of time which is granted vs to liue nay for many ages of Worldes refuse to suffer aduersities to repent in sackcloth and ashes to beate downe this rebellious bodie that wee may at length arriue at the hauen of this glorious eternitie The more to inflame vs hereunto let vs know for certaine That as Gregorie saith Momentaneum est quod delectat aeternum quod cruciat It is but momentanie whatsoeuer it be in this life that can delight vs but it is for euer and euer that wiltormeÌ„t vs. Our delights liue die in a moment but our punishment is interminable and endlesse Agâ—â—ne and againe revolue with thy selfe what thou hast done what thou now doest and what thou thinkest to doe to obtaine this goale of glorie for which glories sake God made thee after his owne image redeemed thee with the bloud of his sonne and preserued thee vntill this houre Thinke I say with thy selfe what thou wilt doe for this heauenly glorie and know that thou must follow peace with all men and holinesse without which no man shall see God Here cast thy eyes vpo those things which the Saints of God haue done Heb. 1214. whome now thou seest triumph in glorie and descend into all the offices of a spirituall life and see what meanes they vsed to attaine so wished an end what they suffered either for the loue of God or desire of this glory And that done set downe and determine with thy selfe from the heart to follow their footsteps whose end thou desirest that thy end may bee like and knowe that this is spoken to direct thee in the way Bee yee followers of mee as I am of Christ and also that 1. Cor. 11.1 Bee yee followers of mee and looke on them which walke so as you haue vs for an example To conclude shut vp all with a sweet conference with God begging of him pardon for thy sins past by the merits of his Son Iesus Christ and that he would giue thee grace by the working of his spirit not any longer to spend thy time wickedly and neglitently but that from hence forth thou maist goe on to runne the wayes of his Commandements vnto the end of thy life Of true Wisdome what it is and wherein it consists TRue Wisdome is that which estimates euery thing to bee such as it is indeed vile things to bee vile and precious things to be precious First then only vertue that is piety towards God and Men to wit the worship of God and loue of men is the only precious thing all other things are only good precious as they stand in relatioÌ„ therunto otherwise they are meerly euill First Riches are not Gemmes Mettals Magnificent Buildings and Treasures but not to want those things which
Securitie Epicurisme Contempt of Gods iudgements and the like Nor let vs by the example of the greater number suffer our selues to bee seduced and carried away with the streame of wicked workes to pollute our selues with such like wickednesse and scandals Luc. 21.34 Take heed saith our Sauiour least at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life and so that day come vpon you vnawares 4 Let vs with an ardent zeale embrace and exercise the contratie Vertues Temperance Frugalitie the Feare of God Vigilancie Sobrietie and constantly set forewards in the course of true pietie according to that precept Watch alwayes and that also Luc. 21.11 2 Pet. 3.12 What manner persons ought wee to bee in holy conuersation and godlinesse looking for and hasting vnto the comming of the Daie of the Lord 5 Let vs daily cal vpon God to kindle in our hearts this care of vertues and desire of eternall life in the course of pietie to gouerne and confirme vs with his Holy Spirit to mitigate the calamities of his Church which goe before the end of the World according to that Watch and pray Mat. 26.41 that you enter not into temptation Pray that you may be found worthie to escape the things that are to come Luc. 21.36 and stand before the Sonne of man 6 To conclude Let vs so liue that euerie moment we may expect the comming of the Sonne of God to iudgment and may with a true faith and good conscience appeare ioyfully before him as wee are commanded to liue soberly godly and righteously in this present World looking for the blessed hope and appearing of the mightiâ— God and also according to that of the Apostie giue diligence Tit. 21.12.13 2 Pet. 3.14 that you may be found without spot and blamelesse before him in peace Two Rules neuer to bee forgotten 1 THou must neuer forget that the Son of God died for thee Secondly That thou thy selfe though thou liuest long art shortly to die If thou shouldest liue in the vtmost parts of Ethiopia where men for long life are called Macrobians yet die thou must nor canst thou know where when or how Hence it was that Hormisda answered the Emperour Constantine demaunding him of the beautie of Rome stately buildings goodly statues and sumptuous Temples if he thought that in all the World were any such Citie Surely said Hormisda there is indeede none comparable to it yet hath it one thing common to all other Cities Men die heere as they die in other places The death then of the Sonne of God who died to acquite thee from eternall death and thy owne death being so certaine not to be farre off must bee as two spurres of loue to driue thy horse through the short race of this momentanie life vnto the goale of eternall happinesse Remember then First That the time wee haue to liue is lesse then a Geometricall point Secondly How wicked the enemie is who promiseth vs the Kingdome of this World that hee might take from vs the Kingdome of Heauen Thirdy How false pleasures are which embrace vs to the end to strangle vs. Fourthly How deceitfull Honors are which lift vs vp to cast vs downe Fiftly How deadly riches are which the more they feed vs the more they strangle vs. Sixtly How short how vncertaine how wauering how false how fantastique all that same thing is which all these thinges if wee had them all at out owne desires can performe vnto vs. Seuenthly How great precious and vnvaluable things are promised and prouided fro those who despising the present thinges seeke for that Countrie in the Heauens whose King is Deitie whose Law is Charitie whose manner is Eternitie With these and such like cogitations we must occupie our mindes which will stirre vs vp from slumbering and sleeping in our sinnes kindle our zeale cooling in Religion confirme our weaknesse staggering in opinions and giue vs wings of most godly loue lifting vs vp to the glorie of Heauen The twelue weapons for the Spirituall battell euer to be had in memorie when the desire of Sinning tempts man 1 OF Sinne the pleasures short and small 2 The Companions Loathsomenesse and Anxietie 3 The losse of a greater good euen God himselfe 4 That life is but a sleep and shadow a winde a vapour a bubble and as a tale that is told 5 That death is at hand and sudden and comes like a Theese in the night 6 The doubt and danger of impenitencie 7 Eternall reward and happinesse and eternall torments 8 The Dignitie Honour and nature of man 9 The peace of conscience which is that peace of God which passeth all vnderstanding namely a full assurance that God is through Christ at peace with him remitting all his sinnes 10 The benefits and graces of God bestowed on him both inwardly and outwardly 11 The Crosse Agonie Passion and bloudie sweat of Christ for his sinnes 12 The testimonie of Martyrs and examples of Holy men who ouercame Sâ—than â—nd all his suggestions to sinne by the bloud of the Lambe and the word of their testimonie for they loued not their liues vnto the death The twelue conditions of a true louer whereby to know in what degree of the loue of God we stand 1 THE first degree of loue is to loue one onely and to despise all other things for him 2 To thinke him vnhappie that is not with his beloued 3 To suffer all thinges yea death to bee with him 4 To adorne and decke himselfe with such things as may please him 5 To be with him in all sorts that we may if not in bodie yet at the least in minde 6 To loue all thinges that please him his counsailes his precepts his doctrine 7 To seeke his honour and praise and not to suffer any to doe him reproch and dishonour 8 To beleeue the best things of him euermore and in all thinges desiring all men so to beleeue 9 To be willing to suffer any discommoditie for his sake taking it in verie good part 10 To shed teares for him often either for griefe if he be absent or for ioy if he be present 11 To languish often and often to be inflamed with his loue 12 To obey him in all thinges neuer thinking of any reward or recompence Now this wee are induced to doe for three causes specially First when the seruice is such as of it selfe is to be desired Secondly when he whom we obey is of himselfe so verie good and amiable that we euen loue and reuerence him for his vertues Thirdly when before we beganne to serue him hee bestowed on vs great benefits And these three causes we finde abundantly in God for which wee should loue and obey him For First there is no trauaile not paines taken for his seruice that is not good both for bodie and soule for to loue and obey him is but to direct our selues to him that is the chiefest good Secondly He is