thing is And I am resolued to dispatch these things in few words that they may make the better impression in our memories Therefore it is most iust that wee should serue so Great a LORD in respect of whom all creatures in heauen and earth are of so small esteeme as a droppe of water to the Ocean Nor shall his goodnesse methinkes lesse inuite vs which we ought in euery moment of our liues a thousand times to recount Surely amongst the abiect men of the world it would bee accounted for a great fauor if some King or great Lord should for their loue inuite them vnto him by rewards when for some foule Treason committed against their said King or Lord hee might iustly take a seuere reuenge of them Yet should his bounty and goodnesse appeare to be greater if for such Traytors such a Lord should expose himselfe to many afflictions and death it selfe But yet aboue all these beyond all comparison doth the goodnesse of GOD shine towards vs. For being of so great Maiesty and standing neede of nothing yet he choose to leade a life of so great labours and sorrowes vntill by most cruell torments hee laide it downe that hee might giue life vnto them that were worthy of death and that hee might inrich them with more sublime life and eternall riches which were such ingrate Traytors vnto him This Great GOD of his infinit goodnesse besides the benefits wee haue spoken of hath also commanded his Angels continually to serue and guarde vs Hee hath commaunded that heauen and earth should not for a moment of time cease from our seruice And besides all these that hee might shew his exceeding goodnesse the more aboundantly hee hath promised to bee with vs to the ende of the world Hee procures by innumerable meanes that wee should increase in all true good nor doth hee at any time consent that those which serue him shall bee afflicted but vnder condition that by the same there may much good come vnto them for hee more desireth our good then wee out selues But indeed I aske what will hee not doe for our good who was contented for vs with so great afflictions to deliuer himselfe vnto death Surely whatsoeuer can herein be spoken is nothing to him that shall attentiuely consider these things 3 I also said that to the end we might be the more animated to serue this so Great and good a LORD wee ought to consider the greatnesse of rewards wee expect if we doe serue him and seeing they are so great that the whole world sufficeth not to expresse or conceiue them 1. Cor. 2.9 let it suffice for this present consideration that it were a farre more sorrowfull message if it were shewed but to the least of them that liue in Heauen that GOD had determined to take him thence and to make him King of the whole Worlde then if it were shewed to some King of the Earth that GOD would the next day depriue him of his Kingdome and suffer him for to be thrust thorow with his own Subiects speares This is so true and neede so little proofe that no man doubteh of it but hee that Iudgeth ill of all Truth And surely if hee who serueth GOD should not expect these great and excellent rewards in Heauen but onely peace full of the ioy of the heart which they doe possesse in this life that giue themselues to holinesse and the contempt and reiection of the vanities of this world and that they might bee freed from the miserable and neuer contented or quieted life which they liue that liue in sinne euen that onely ought to suffice hereunto that our whole life should bee dedicated to the seruice of this Great GOD how much more whilest wee expect so great and excellent rewards euen such as no man can expresse Therefore he that considereth these things and is not stirred vp and animated to serue God let him certainely know that hee is benummed with the sleepe of death yet let him not omit to labour that hee may be stirred vp for God is readie to giue remedie to our diseases if with humilitie we doe as much as in vs lieth But if anie bee not stirred vp with these things it is good for him to search in himselfe and to get some remedie if happily hee be obnoxious to some secret sin of which he hath had no remorse of conscience which if he finde let him minister a remedy by true amendment and repentance and hee shall by and by feele health and strength to doe all that is good and this sweete sinne may be called inordinate loue which begetteth some inflation and swelling in the soule And hence it is that God often forsakes vs and giues no remedie to our dulnes till we finde out and amend that secret fault for wee must not onelie serue GOD in some things which he commaunds but in all nor must we desire to vnderstand in his seruice that onlie which is pleasant or not very grieuous but euen that which for our pride and malice shall be very laborious therefore let all men bee mooued by these three considerations to acknowledge that they ought to serue this God euen in the highest and strictest course that is heere proposed FINIS LONDON Printed by Nicholas Okes and are to be sold by Thomas Adams at the signe of the Bell in Pauls Church-yard 1617.
sinnes of one man and no more who can bee so ignorant meditating this but easily will arise from the dungeon of despaire and in the midst of his heart conceiue vn-repellable hope This reason is able not onely to giue health to the sicke but life to the dead 3 Reason Besides the most vnspeakeable loue of God exhibited to vs in Christ who is the foundation of our hope Christ himselfe hath spoken in the Gospell many things to stirre vp our hope Aske and you shall receiue c. But aboue all that I say vnto you whatsoeuer you shall aske beleeue that you shall receiue it and it shall be done vnto you These words to stirre vp our minds and beget hope are most forcible I say vnto you As if Christ had giuen his Obligation for the truth of it to bind himselfe to vnworthy man requiring onely this condition of vs that wee hold a good opinion and faith of his goodnesse that hee will giue vs what wee aske And how consonant to reason is this Is there any Prince that promising faithfully hee will giue to some that aske him a peece of siluer so they aske faithfully that performes no this promise Or doe any doubt of it that are wise If then that most high Potentate of heauen and earth that cannot loofe any of his riches nay who the more hee giues tho richer hee is do promise to giue to them that aske faithfully being able to do what hee list with a beck Who is so mad that doth not vndoubtedly hope and aske nay which doth aske and doth not obtaine Now then if God who is most propense to doe good as the first reason prooues and of his owne accord sent his Son his onely begotten Son deliuering him to most bitter death that I might by him obtaine what I aske as appeares in the second reason And to conclude the Son of God himselfe both God and Man my Redeemer haue bound himselfe by promise most ample and most worthy of himselfe to giue vnto mee what I faithfully aske as in the third reason it must needs follow that I must not onely swerue from all Christianity but euen from the right vse of reason or else most constantly hope for the eternall good things of saluation which I pray for The Fourth Daies Iourney of the Soule to Heauen is Holinesse of Life THIS indeed is the full complement of all the rest to heare the word with iudgement to meditate vpon Diuine Mysteries with diligence and to pray vnto God with deuotion are to small purpose except there follow practise and application of all these in the life Our labour then must bee in this discourse first to giue some generall precepts how to acquire those vertues that helpe to the sanctification of life and to roote vp the vices which hinder the increase of godlinesse in our hearts Secondly to propose a daily methode of practising such holy duties as being performed will make our whole liues a sweete smelling Sacrifice to God 1 The ignorance of a sure methode and meanes to beget the seeds of vertues in mans heart is the cause that so few do arriue at the Hauen of Perfection in any measure Insomuch that hardly shall one finde one man in all his life that hath attained to any competent habite of any one vertue All vertues as the learned doe well obserue are either infused into the soule by the onely grace of God which giueth all good things or else are acquired by the industry and labour of man being helped therevnto by the grace of Gods holy Spirit for the obtaining of which let him consider these points following 1 Hee that will attaine to any vertue as humility or the like must know these fiue things to be very necessary 1 An earnest and great desire of that vertue which is ingendred first by pondering the glorious beauty nobility excellency and necessity of that vertue secondly how it pleaseth God that a man be adorned with that vertue thirdly what examples and admonitions Christ left of that vertue fourthly how displeasing and detestable to God the contrary vice is fifthly how farre I am yet from that vertue and what is the cause of it 2 Prayer whereby with most earnest supplications he must beg that vertue of God 3 Frequent meditations vpon that vertue in which hee must reuolue with himselfe these foure points first how pleasing this vertue is to God secondly how excellent in it selfe thirdly how necessary to mans saluation fourthly what worthy benefites and fruites it briugeth with it 4 A continuall exercise and vse as well of the inward as outward acts of that vertue 5 Examination whereby to discusse himselfe daily touching his defects against this vertue 2 Albeit all vertues are desireable yet the more easily to gaine the habite of them wee must take some one by the space of a month or as shall bee needfull wherein to exercise our selues and so long to frequent the actes thereof vntill wee haue gained some habite therein else wee shall hardly euer come to a wished end 3 Before all things those vertues are most to bee loued and laboured for which are of most moment and which euery one knowes to bee most necessary for him the rest by little and little are to bee sought for And surely to speake generally two vertues seeme to bee chiefest and most necessary for all men Humility and Charity 4 It is profitable in acquiring of vertues to reade some booke or chapter writing of that vertue we propose to our selues and of the contrary vice 5 And it will bring no small furtherance to gather some choice sentences from Scriptures and Fathers and prophane Writers to be committed to memory and and often to bee repeated 6 Lastly it is most profitable to propose the example of some Saints of God who haue excelled in that vertue but chiefly the example of Iesus Christ to bee imitated But before I depart from these instructions how to acquire necessary vertues for sanctification of life let mee reueale vnto you the rules of two deuout and learned men which they aduise to bee obserued in this affaire The one is Saint Bernard who giues two rules very profitable for the attaining vnto perfection Ber. libel de formula Hon. vitae If saith hee thou wilt fully obtaine what thou entendest two things are necessary First that thou with-draw thy selfe from all transitory and earthly things that thou regard them no more then if they were not Secondly that thou so giue vp thy selfe to God as that thou neither say nor doe any thing but that which thou constantly beleeuest is pleasing vnto God 1 The first thou shalt by this meanes attaine vnto 1 By all meanes which thou art able to doe thou shalt vilifie thy selfe reputing thy selfe to be nothing and beleeuing all other men to bee good better then thy selfe and more pleasing vnto God 2 Whatsoeuer thou shalt heare or see in men professing Religion except it bee
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
not properly require it but the whole thing it selfe without the helpe of any representation is done by the vnderstanding And according to these two manners of meditation the presence of God is distinguished first an imaginary presence according to the first kinde of meditation secondly an intellectuall presence according to the second kinde Now the presence of God is a certaine application of the minde and affection to God and heauenly things conceiued either after an imaginary or intellectuall manner which application is most necessary in all our Meditations Now come we to shew those two things which I said before were principall helpes to those that would meditate aright and those are the matter and methode or forme of meditation 1 That wee may not be destitute of most fit matter to bee taken into our meditations briefly suruey these points following as most necessary subiects to exercise our holy meditations vpon 1. meditate vpon those foute ineuitable Destinies and Diuine Determinations of God concerning Man Death Iudgement Hell torments and Heauens glory 2. of the vanity of this whole world and the most glorious things therein and the infinite miseries of mans life 3. Meditate on the sins of thy fore-spent life 4. On the Life Passion and Death of our Lord and Sauiour Iesus Christ the Mysteries of his most holy Supper and Sacrament instituted of him to put vs in mind of these 5. On the benefits of God past present and to come 6. On the blessed Virgin all the Saints in glory 7. On all vertues and vices but especially such vertues whereof thou findest thy soule most barren such vices to which thou knowest thy selfe most inclined 8. The book of the creatures 9. The Diuine perfections Attributes of God as his mercy iustice wisedome c. 10. All the sacred Scripture but chiefly the 4. Euangelists and book of the Psalmes 11. The Lords Prayer ten commandements the Creed 12. Thou maist meditate on all things contained in the whole body of Christian doctrine from the one end of the Catechisme to the other Besides thou maist often meditate to what end this noble Creature Man and this glorious frame of the world was made for that is the foundation of all our saluation and perfection and that it shall not heerein bee amisse to follow the wisedome and direction of our Church insisting in her steps for our helpe in this godly exercise This wee shall doe if on the solemne daies of prayer and holy exercises wee shall diligently weigh with our selues such Mysteries of Religion as are on those daies proposed to bee reade and expounded to the people If on the Feasts of the Saints of God we reuolue in our mindes their liues deaths vertues and memorable actes together with the glory they haue now happily attained If vpon the Aduents of our Lord Iesus Christ wee shall duely consider the Mysteries of his holy Incarnation and Natiuity If in and during the Lent wee seriously meditate on the holy Gospels appointed to bee reade daily If vpon the Lords day wee consider with our selues the resurrection of our Lord and Sauiour Iesus Christ or the generall resurrection of all men and the happinesse which those that die in the Lord shall attaine vnto which the Lords day doth represent vnto vs or the benefites of God or the Gospell of that day or doe so dispose of these foure points that euery month containing foure Lords dayes wee at once performe these allotting vnto euery Lords day these seuerall points If also on such daies wherein wee receiue the holy Sacrament of the Lords Supper wee enter into diligent meditation of the Mysteries of that heauenly Sacrament or of the passion and death of the Lord Iesus whereof that was instituted a memoriall If at such seasons as these and also when wee shall haue beene present at Sermons wee presently after or within a conuenient time enter into meditation and repetition of things heard and conceiued then shall wee make right vse of the Churches wisedome and direction and finde most apt matter for meditation And let vs know this withall that euery Christian ought very often to handle and meditate on that vertue which hee knowes himselfe to stand most in need of and on that vice which he chiefly desires to haue extinguished in himselfe for as the body doth more desiringly seeke after and more profitably and readily digest those meats which are most pleasant and agreeable to the palate and taste in like manner the soule should more frequently meditate and as it were feed it selfe with those things which are to it more tastefull profitable for I am fully perfwaded that the rule of Phisitions is as true in spiritual things as in coporall quod sapit nutrit That which is sauory to the taste is nourishing to the stomacke Onely to end this point let these three things be obserued in the matter of Meditation first that great care bee vsed in the beginning of euery week or month in preparing of fit and sufficient matter of meditation which may serue for that whole time secondly if it so fall out any day that iust occasion of changing our appointed matter of meditation be offered as Sermons or solemne exercises of prayer and the like then wee must deferre the meditation of that day vntill the next day following thirdly albeit there is much benefite arising from a setled course of prefixing to our selues certaine matters to bee meditated on from weeke to weeke and month to month yet may euery one meditate on other matters in one the same day and because these few matters of meditation following seeme to bee more profitable and necessary to euery Christian then the rest euery Christian may besides other matters of meditaon take euery weeke these in order into his meditation namely first to meditate on Monday vpon death secondly on Tuesday vpon the last iudgement thirdly on Wednesday vpon the torments of hell fourthly on Thurseday vpon the glory of heauen fifthly on Friday vpon the Passion of Christ sixthly on Saturday vpon his sinnes and seuenthly on the Lords day vpon the benefites of God bestowed on Man-kinde Thus hauing briefly laid open the chiefe subiects and matters of euery Christian meditation it is required that wee descend to the second consideration namely the methode and forme of Meditation for it is to small purpose it a man haue neuer so many good materials for building if hee want the skill to vse them in building and little benefite or none is had by knowing the matters whereon wee ought to meditate vnlesse we also know the manner how to meditate on them Ambr. For Ignorantia ordinis modi quibus operandum est plurimum turbat meriti qualitatem The ignorance of the order and manner wherewith a man must work doth very much trouble the quality of a mans desert nor is it to bee thought that wee haue attained the full knowledge of any thing albeit we know what wee
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
from the helpe of God what hast thou that thou hast not receiued and if thou hast receiued it why boastest thou Therefore he that considering this in himselfe shall boast himselfe is surely most madde and vaine and voide of all good so as much as he list let him boast himselfe and glorie in such his madnesse 2 Patience I said that out of Christs schoole wee must learne two lessons Humility and Patience Of the first wee haue heard now of the second how it is to be had and preserued This vertue of Patience is such a cossen germaine as I may say to Humility that almost they are euer found together and by the same meanes that the one is to be had the other also is to be obtained For as to obteine humility it is necessary that wee set before our eyes the humility of the Sonne of God so must we doe to gaine Patience For who will complaine of iniuries and afflictions hauing deserued them as we all haue when he considers with what meekenesse and patience the Sonne of God suffered so many and great acerbities persecutions afflions torments and most bitter death it selfe who besides that he was true God and Lord of all was also of a more noble and delicate complexion aboue all other men and more sensible of afflictions Who will not patiently suffer in remedy of his owne offences all occurrent afflictions and iniuries if he consider his God to haue suffred farre greater for oothers namely for a remedy to our euills The manner of obteyning this Patience see in the 7. Instruction But seeing wee are entred into the field of Patience we will set fourth the great riches which we must digge for to the appeasing of the minde vpon al occasions of impatience to which purpose we will propose some odious thing that may befall vs. Thou conceiuest vpon a small occasion of some one hath spoken euil of thee which thou neuer committedst Through this suspition three sorts of weapons are drawne against thy minde First the sword of wicked iudgement Secondly of painefull impatience Thirdly of hatred against him thou suspectest hath spoken it Now an industrious and skilfull seruant of the heauenly King must so take these so daungerous weapons on his buckler and defend himselfe from them that being wounded by none of them hee may from euery one of them receiue a singular benefit and beautie to his soule to the great glory of the King in whose seruice hee fights and that may thus be don First from the first weapon and dart he must withdraw his body by stepping aside inclyning his will least hee should receiue the blow consenting to such a iudgement and considering wee are prohibited by the chiefe Iudge to whom onely it belongs who saith iudge not Therefore wee must leaue that with great ioy and not vsurpe his office Secondly hee must receiue the second Dart with all his forces reioycing at the iniury and griefe that proceeds from it and by how much the more as he shall seeme to reioyce at it by so much lesse shall the deuill assault him by im patience least he should giue him the occasion of so great a good And that it may thus fall out in this second point haue recourse to that which is written touching the hatred of our selues Thirdly wee must meete this third weapon namely of hatred against him of whom wee haue suspition or happily certaine knowledge that hee spoke this by inclining the will to produce some singular act of loue towards him seeing God assisting vs we may incline the will to desire what it will and to giue what end to our labours it will And as wee ought to prouide our selues against these foresaid three darts arising from this small occasion so ought wee to carry our selues towards all the fiery darts of men and diuells which in all our liues doe occurre in any kinde of aduersity whereby wee may in all things so looke to our selues that patience may euer remaine in our selues vnhurt and that we may euer remember that saying of Christs Luk. 21. By your patience possesse your soules Be sure that when hee shall haue determined that patience shall haue possession in it if that patience faile the soule is left as it were destroied and forsaken for neither shall it obtaine from God another possessor if it suffer this to be taken from it nor of it selfe can it haue any other that is good Therefore is it in the greatest daunger that can be least it should be taken captiue of euery one seeing that roaring Lion neuer sleepes but euer goes about seeking whom hee may deuoure From whose iawes onely such possessors or those that are possessed of patience are secure Blessed therefore are the meeke and peacemakers as that giuer of happinesse hath pronounced 3 The third thing which wee noted to bee necessity for the beautifying of the soule was that the affections resident in euery man might bee brideled and restrained These wee will reduce chiefly to these foure ioy sorrow hope and feare Yet not omitting to discourse some thing of the rest For these are the naturall affections which are found in euery of vs. For it is naturall for euery man to reioyce at present good things to bee sorrowfull for the euill to hope for good to come and feare the euill Therefore here our labour must bee in speaking of these affections and some others very considerable to shew how they may warily be bridled and guided to the seruice of God For much euill ariseth from them if they be suffred to goe vnreined and at liberty because they neuer cease rouing and running hither and thither in the soule sometimes this affection sometimes that so that hence it is that all the euills which befalls vs doe spting in that Wee suffer them without any check or snub to take their range yea euen in men very deuout they doe much harme albeit they are much confined But this is to be noted that if any one doe all his workes both inword and outward for the loue of God as in the 2. Instruction and be led by a hated of himselfe as in the 2. Exercise is spoken he shall with great moderation restraine and gouerne these affections Therefore here we will briesly proceed obseruing that then are these affections said to bee rightly moderated when we giue our assent to none of their motions in the minde but such as wee know doe please God and from which he may receiue an acceptable seruice otherwise they ought euer to be banished from his minde that would safely trauaile vnto God as a learned man hath sweetly resolued Boâ—tius Tu quoque sivis luminâ— claro cernere verum gaudia pelle pesse timorem spemque fâ—gato nâ—c dolor adsit If thou wilt see cleerely the thing that is true Then banish ioy and feare expell hope and let no griefe seaze on thee And it is to be vnderstood that then are these affections to
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
infested for loue vexeth some most some hate others feare and others anger doth most trouble And as the powers of the soule being intent vnto one acte the soule doth more remisly worke in other acts so whilest the inferiour part doth exhale the fury by the motions of one passion it is vsually mooued more faintly with other passions But after that a man shall once know his capitall enemy he must then bethinke himselfe of entring into a combate with him and by the death of him to extinguish all his assaults Of those remedies for the mastering of passions whereof we haue treated he may take which hee thinketh doth most forcibly worke with him or in his owne discretion chuse some other to the vndergoing of which combate if the passion be more fierce we must labour to get the helpe of perseuerance which is a vertue that sweares perpetuall fealty to God which can neuer suffer any declination hauing the victory and garland promised by our Sauiour euer before the eyes of it whereby to be stirred vp which is no lesse then eternally to be saued Nor let the difficulties or dangers euer deterre them from perseuering in this combate with passions For how many noble learned and worthy of honour shall wee see that for 20. 30. or more yeares doe liue in the Courts of Princes and with seeking and knocking waxe old therin rand yet either fall short of all hope or else are but as the best tormented with their small rewards But how many such men who die before the Princes in whom they placed their hopes and perish eternally who if they had contended to subdue their passions and put themselues into Gods seruice might haue shined in Sanctity and abounded with eternall riches Therefore how much more easily and profitably may we contest with our passiōs and by a compendious way come to the crowne of glory But besides doth the shipwrack of so many sleets and the losse of so much gold disturne any of those from sayling to the Indies whom God hath deliuered from such dangers it is a wonder to see how boldly they contend with the waues stormes with what sweate and sorrow they constantly encounter how after they haue beene twice or thrice deliuered from the iawes of death yet doe they neuer change their manner of life but goe on with a resolute courage Surely these mens iniquity and folly is the Christians schoole for if they bee twice or thrice deliuered from death after so many nauigations when being sufficiently inriched they thought to returne home and rest themselues and yet are swallowed vp of the reuenging storme How much more honourable and safe is it albeit neuer so many temptations assault vs and auxieties vexe vs to hold that course which can neuer bring any shipwrack But generally this is to be obserued from the externall acts for we haue chiefely handled the maners of the internall acts which are the originals of the externall for the remedy of euery passion that the externall act of the contrary passion may bee exercised if the passion it selfe and the circumstances doe suffer it For I do not thinke that such external acts are necessary to all passions for that desperation and hope are reformed by internall acts But my meaning is that whē opportunity suffers that then it is expedient to exercise the externalls acts which may either ingender the contrary affect or else extinguish the passion for wee doe not properly speake of the contrary because anger hath no contrary passion but yet may be extinguished Examples of this instruction there are both many and vsuall for if any be possessed with a childish feare of dead folkes if they often handle dead carcasses and bones it will driue away that feare If an angry man be often set vpon with opprobries and reproches he will by little and little grow lesse angry for as it is commonly spoken there is no passion ariseth from things accustomed If any man labour of sloath which is a kinde of griefe throw cold water on him violently or vse some sharper remedy and he will shake off that drowsinesse in short time If any bee delighted with neate and fine cloathes cloathe him with course and ragged garments and within few daies hee will put of that affection These and such like externall remedies for the subduing of passions may bee vsed as euery man shall thinke fittest for himselfe But now if wee will ioyne to these externall and internall remedies the practise and care of praier the thing will succeed as wee would haue it For this exercise is the most effectuall of all other to the mastering of our passions the reason is most strong the very indeauour it selfe of lifting vp the heart vino diuine things by a certaine naturall consequence doth weaken the inferiour part of man and disturnes it from its owne prouocations which is made euident thus for the passions are not stirred vp but by a fore-running knowledge of the sences therefore hee that hath his inward sences intent and setled vpon the imagination of diuine things shall cut off the rootes of passions as it were with the sworde of that knowledge Therefore let vs often implore the diuine helpe for amongst all remedies that is chiefest Besides this must obseruingly be noted that these eleuen passions if they be suffred licentiously to range at liberty are so many fountaines of vices but if they bee imperiously gouerned by the diuine helpe to the prescripts of right reason are almost so many seminaries of vertues Seeing that from the motions of the passions if reason giue place the habits of vices are produced and from the same tempered with reason the habits of vertues are ingendred For the vice of anger ariseth from the vntamed passion of anger and the vertue of meekenesse from the same subdued from which it appeareth why many vertues and vices are called by the same names of passions for they borrow the names of the passions by whose acts or victory they are begotten But a word Of Temptations AMongst all those great benefits which the knowledge and subduing of passions begets the knowledge and victory of temptations deserues not the last place For as it doth appeare by those kinds of taming the passion stirred vp the chiefe and most effectuall course of them which the fathers haue deliuered of dryuing away temptations is that which we haue in the former treatise often named For if assoone as any passion vpon whatsoeuer cause is stirred vp wee will hold the course there described no temptations can euer hurt vs but rather make much for our good For being at the first insurrection repelled they offer vnto any valiant champion an occasion of subiugating the passion of acquiring of vertue and of extirpating the contrary vice But that they may the better know the insinuations of temptation let them obserue this diuision of the powers of the soule deliuered by Diuines There are 3. powers in mā which serue belong
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the