make an ill beginning forespeake themselues as it were at the very first Therefore happy are they that haue the arrow yet in their hand and day before them For if wee haue not ouercome sinne in youth before it take root in vs how shal we struggle with it when the roaring lyon hath vs in his pawes and when sinne being like an olde man that hath lost his hearing will not be charmed but tells vs it was a custome and could not be left And because no man is borne to idlenesse nor for himselfe only I haue bethought my selfe of some course to discharge at least some part of my seruice duty to your High and in generall to benefit al such as with holy deuotion aspire to perfection in the seruice of God Vir. Eneid lib. 5. imitating herein Palinurus who finding that he could not saile against the wind into Italy turned his course with Aeneas his approbation into Sicily where they had before been friendly entertained It being a point of wisedome when a man caÌ„not saile by a fore-wind where he would and happily where he shold to saile by a bowling and side-wind or at least-wise to cast anchour where hee may Act. 16.6 Paul his companions being forbidden by the spirit to preach the Gospell in Asia and Bythinia by a vision appearing to Paul on the night a certaine Macedonian intreating him to come into Macedonia and helpe them collected that they were called of the Lord into Macedonia to preach the word and what shall I thinke of my selfe to whom God would haue that ordinary coÌ„mand of his word to be in stead of Pauls extraordinary vision to him Heb. 10.24 but that the holy commandement of sharpning pronoking others to good workes 1. Thes 5.11 Eze k. 13.5 of edisying one another and of rising vp in the gap and making vp the hedge hath sufficiently animated me and warranted my aduenture in putting Gods talent to the exchangers Mat. 25.27 that at his comming hee might receiue his owne with aduantage I am not ignorant that Aulus Albinus was reproned of Cato because he would rather deprecari culpam quaÌ„vacare culpa Aul gell 11.8 excuse his fault theÌ„ want a fault in that himselfe a Romane borne and writing a Hystory in Greek desired pardon if he chanced to offend in a strange tongue Yet Catoes reason excusing such as offeÌ„d by constraint and Albinus case and mine differing much he being a stranger in that language but I at home in mine owne element giues mee no small hope of a generall pardon albeit I should offeÌ„d in taking on me an office altogether vafit for my weake and weary shoulders for I grant this heauy taske requires a fuller pen a riper iudgement a sweeter singer then my selfe Yet when the equity of my calling the imploiment in so high a sernice as a Princes Court and the necessity of the times and manners called vpon me for some duty and the importunity of some whose words haue much weight and authority with me had wrung this worke from me I am the more bold to intreat that Catoes censure if any be may be made with Catoes equity because I had rather be without a fault then make an excuse for it The wise Orator feinedly reproted Cic. pro deiot that therefore applause was not giuen to Caesar because hee was pressed with men astonished with admiration but I must vnfainedly confesse that I must passe by in silence the commendations of this kind of seruing God methodized in this little worke because the admiration of it Isa 6.5 as the sunne beames dazles the sharpnesse of my weake sight But as the Prophet witnesseth when he saw the Lord sitting on his throne that he was amazed because a man of polluted lippes vn-worthy to see the glory of God so do I ingenuously professe when I ponder the great Maiesty of Gods word the absoiute perfection wherewith he lookes to be serued I am struck starke dambe because I am a man of polluted lips indeed of an vncircumcised heart and far vnfit to expresse the praise of such wonderfull things Therfore I willingly leaue such luy-bushes to the worldly wisdome of Philosophers Physitians and Lawiers whose learning I confesse are good for mans life but that life which perisheth excellent but yet humane laudable but yet mortall high but yet most shippery and brittle The story roports Liuy liâ— XX that Hanniball before hee would ioyne battell with the Romans proposed to his army certaine couples of captiues contending withtheir swords that by this kind of playing conslict the Carthaginians might the more wisely attend and the more cheerefully be armed to vnder-take the condition of a serious sight but such is the combat and seruice wherein by this little booke I must imploy all that purpose to haue the victory against sinne Satan hell and damnation that if they depart from the rule of combat and seruice prescribed it is not the losse of Captiues but of Carthaginians not of Carthaginians but Christians not be life of the body but of the soule is in danger not the law of man but of God is contemned not transitory riches nor health nor all the pleasures of life but euen the most blessed possession of the kingdome of heauen the eternall saluation of our soules lies at the stake to be lost A matter if euer any of great consequence and therefore timely to bee begun and constantly to be continued For hee that hath a great taske to bee performed in a short time is euer prouident not to let slippe that time Our taske is our conuersion to GOD our time of returne is this short span of life a short time for so sore a taske our wages for this taske is our soules saluation therefore no wisdome to mis-pend the least portion of time and to loose our glorious inheritance in heauen It is strange to see our toylings and sweatings for these sub-lunary vanities and yet how remisse we are to make our calling and election sure how negligent and sloathfull to lay hold on that good part which cannot be taken from vs. As the spider spends her owne bowels in spinning sine threeds weauing cunning nets to catch slies when suddenly a pusse of wind or a broâ—me comes and marres all that fine fabricke So we torment our selues for the base honors baser pleasures of this life and when we are at the height of all comes but one paffe of dis-grace sicknesse or death defeats all wee did all wee hoped for Therefore seeing all doe agree that God is to bee serued but dispute of the time let vs take the present time for youth had neede of legges and age of wings I confesse indeed that this manner of seruing God which I propose is something strict vncouth and vnsauory to flesh and bloud but most of all to such whose glory and greatnesse all men adore and also to such whose breasts are
euen euery hearer This is a great ignominy to God by it the wrath of God is kindled and prouoked against the whole Assembly and we our selues are offended and hindred withall Therefore let vs haue great care to testifie our brotherly affection towards our neighbours euen as our hands do one of them helpe another so let the hearers one stirre vp another first by their holy examples secondly by their sweete and well seasoned exhortations thirdly by the iudgements of God fourthly the mourning one for another fiftly the censure of exeommunication 1. Cor. 5. which are proper vnto the Minister of God for wee ought to haue a speciall regard of the saluation of our brethren honour of the Church and glory of God 7 The neglect of prayer is a great hinderance to this preparation or if prayer bee not rightly ordered Therefore euery hearer must haue a singular regard to inuocate the name of God for a blessing where first hee must giue hearty and humble thankes to God for his infinite benefites but chiefly for the inestimable benefite of his Word to vs reuealed which is either altogether denyed vnto others or else impurely Preached also he must be thankfull to God for that in part his holy Spirit hath purged out the old leauen and some part of the leauen of maliciousnesse and wickednesse out of his heart secondly it behoues him to acknowledge to pray earnestly against his owne impurities and defilements as well naturall as actuall by the example of Dauid often falling into the consideration of his sinnes Psal 51. euen from the wombe Psal 25.32 and of vnknowne sinnes of his youth Thirdly hee must pray for his Minister that hee may so meditate on the Word that hee may haue the knowledge and vtterance of such things as belongs to the edification and saluation of the hearers Let him also pray for himselfe and all the hearers that they may haue holy and learned eares to apply to their owne soules the instructions deliuered for there is no good thing either in the Teacher or Hearer without the free gift of God in Iesus Christ from whose fountaine of mercies it is that we must draw it with sighes and teares 2 The publicke Preparation of the Hearer before Sermons In few words the publicke preparation of the hearer in the Church before Sermon may stand in these obseruations first to sing some Psalme containing either thankfulnesse to God for his benefites or petitions vnto God for things necessary pertaining to the Preaching of the Word for such singing in which there is a wonderfull sweetnesse of things and of concord the holy Spirit working by them do stirre vp the motions of the minde and driue away the idle wandring and wicked cogitations as also the perturbations and sorrowes of the heart that the hearer may with a more setled and appeased minde bee present at the Sermon Secondly by reading of some Chapter of the Bible vntill the Company be assembled noting therein first the summe and principall points of the Chapter secondly the distribution and parts of it thirdly the chiefe doctrine that is to bee drawne out of it with the vse and application Thirdly by exhorting and stirring vp one another to the apprehension and practise of some necessary point of doctrine either before Preached or at that time conceiued Fourthly by praying with the Minister that forasmuch as they doe now talke with God himselfe being gathered together for that purpose in the name of the Father Son and Holy Ghost that they may beare God and God may heare them In which prayer it is necessary that their chiefe aime bee at the scope and end of all Sermons which because few or none doe truely vnderstand either how necessary it is or wherein the end of all Sermons consists it shall bee fit in this place that I open the point First the chiefest and highest end of Preaching and Hearing Sermons is that all glory and honour may bee attributed from men vnto God both in this world and in the world to come which glory consists in the true and right knowledge of God and in the true inward and outward worship of God so truely knowne Secondly the meane scope and end leading and directing to this high end are these First the eternall saluation of mans soule and body with which is ioyned this temporary life both in prosperity and aduersity for that God may of vs bee glorified and not as it commeth to passe in this world by Sathan and his members bee affected with contumely and ignominy by infidelity and impiety it is necessary that it be well with vs and that wee bee assured of eternall life and that from God the Father by the deliuerance of Iesus Christ and the working of the holy Spirit For who in the graue will praise thee saith the Prophet Secondly that man may obtaine eternall saluation and so glorify God both heere and for euer it is needfull that in him bee destroyed the kingdome of Satan which he got by the fall of man in what state office or condition soeuer he bee and that the Kingdome of Christ which hee obtained by the deliuerance wrought by his death vnto the elect bee built vp and re-edified Thirdly that the Kingdome of Satan may bee destroyed and the Kingdome of Christ which is the Kingdome of eternall Life and the glory of God may bee truely built vp it is required that there bee an vtter ruining and slaying of all incredulitie and vices and on the contrary an edifying and practising of faith and all vertues Fourthly that wee may flee incredulity and vices and giue our selues to the study of faith and vertues it is required that we hate and detest them and loue and embrace these and therefore the drift of all Sermons is that the minde and heart and conscience of the hearer may bee inflamed to them both Fiftly that the minde and soule of the hearer may bee inflamed to the hatred and eschewing of sin and wickednesse and to the loue application and practise of goodnesse it is necessarily required that the euill of incredulity and vices and also the good of faith and vertues be soundly knowne for as there is no desire of the good things which are vnknowne So of the euill things vnknowne there is no hatred and eschewing Thirdly the lowest drist of hearing Sermons directing by these meanes vnto the highest end is that the vnderstanding of the hearer by the grace of Gods holy Spirit may bee by Sermons informed in the faith and errours about the same in vertues and the vices destroying them These are the chiefe ends which euery man ought diligently to propose vnto himselfe in hearing of the word of GOD Preached But now if such as ought to heare this word be cold and negligent in this preparation and eyther refuse to come at all or else refuse to come sanctified and prepared Then 1. let their consciences bee admonished and compelled both by the
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
Therefore whosoeuer will profite in GODS Schoole hee must wholy addict himselfe to the reading of the booke of the creatures of this great and most beautifull world which booke is opened to euery eye and the Lecture is reade obuious to the meanest capacity therefore out of this booke euery man is frequently to meditate on what hee reades there The manner of his meditation must bee either first on all the creatures of this world together or secondly on some one creature and therein to consider the power wisedome and goodnes of God And hee shall doe well euery houre necessity not taking him away whilst hee beholds any creature as Horse Flower and the like to lift vp his heart vnto God and consider with himselfe who made it and how many foot-steps of the power wisedome and goodnesse of God doe appeare in it 1 Then in meditating on the creatures in generall hee shall consider first that the greatnesse of this world doth demonstrate the greatnesse of the Creatour of it secondly the multitude and variety of things the infinite perfections that are in God thirdly the beautifull frame and order of this world the vnsearchable wisedome of God fourthly the benefites and profites wee reape by the creatures the goodnesse of God fifthly the beauty of this world sets forth the admirable beauty comlinesse glory of God sixtly the roundnesse of the world wanting beginning and end the Eternity and Euerlastingnesse of God seuenthly the vnity of the world in that but one world demonstrates the vnity of God eighthly the aboundance of the good things wee receiue from the creatures the liberality of God ninthly the sâ—â—nenesse and constancy of the world in that still remaining in one state the immutability of God 2 But in meditating on the creatures seuerally by themselues let him consider first the Beginning and Authour of that creature which is God secondly the end why hee made it namely to his owne glory and mans seruice thirdly whence and how it was made fourthly the qualities and effects of that creature fifthly how often and much wee haue abused this creature 14 How to meditate on the Perfections and Attributes of God This meditation as it is of all other the most fit for the learned so of all others it is the most excellent some therefore of his Diuine Attributes are these his infinite Essence his Power Goodnesse Wisedome Loue Mercy Iustice Prouidence Liberality Patience Gentlenesse In all and euery of which it behoues vs to know and consider the workes and effects which God hath shewen concerning these to which purpose wee must call to minde the examples and sentences of the holy Scripture which indeed do bring no small help hereunto As for example to the knowledge of the Essence of God this sentence of the Prophet doth much further vs I fill heauen and earth Ier. 2. Act. 3. and that of Paul In him wee liue moue and haue our being to set forth his Power that in the Psalme helpes much Hee spake the word Psal 32. and they were made and so of the rest 1 If wee would meditate of the infinite bounty of God to man we may consider First that hee giues innumerable benefites to man not for that hee is bound to do it or expects any benefite from it secondly his liberality to them that are liberall with him hearing their prayers remembring them in the things they forgot to aske giuing them store of spirituall consolations and infinite gifts of grace thirdly how niggardly I haue dealt with God who hath beene so liberall to mee and therefore I doe binde Gods hands from being any more so liberall 2 If we would meditate of the immensitie and presence of God in euery place first consider that he fills heauen and earth Ier. 23. and is euery where present Heb. 11. and therefore doe thou euer thinke thou seest him that is inuisible by thee secondly how hee is present in euery place namely by his essence presence and power by his essence that is his Diuinitie so that euery where is his infinite goodnes mercy iustice his residence omnipotencie and all his excellencies by his presence seeing and knowing all things in euery place by his power giuing a being to euery thing and helping euery thing to do that which they doe thirdly how in a speciall manner he is within me and how I liue and am and mooue within him He incloseth me on euery side as the water doth the fish and as the apple is within the eye so am I within him hee carries mee in his wombe as the woman doth the infant to whom she is a house a bed a wall nourishment and all it stands neede of Esay 46. and he is within me more intiâ—â—ously ioyned then the soule is within the body after a more excellent manner so that his infinite goodnesse within me giues me the being and life I haue his wisedome the light and knowledge I haue and his omnipotencie the power I haue to doe anie thing and so I ought to behold God within me most present euen as if I were his house and habitation where he is and doth whatsoeuer I am haue or doe without whose presence I shold presently cease to be and turne to nothing from which I may conceiue affections of ioy admiration trust and loue seeing my selfe thus ioyned vnto GOD. Hence must I accustome my selfe to search for GOD within my selfe for if within me why should I weary my selfe to seeke for him onely without my selfe 3 If I would meditate of his infinite wisedome and knowledge first I consider that by it he knoweth himselfe his essence all his infinite perfections also all his owne Actes Intentions Decrees Dispositions and all things that hee can doe so that nothing can escape his knowledge Secondly that hee hath this Wisedome by his owne Essence and by it as in a most cleere Chrystall hee sees and comprehends all things which by himselfe hee disposeth and ordereth so that hee receiueth it not from any other or hath any Maister or Counsellour or any other booke to teach him Thirdly that this Diuine Wisedome alone without any other helpe is the first Inuentor of all things in the world from which all Sciences Arts and Inuentions in heauen and earth proceedes as namely the inuention of mans creation of the beings of grace which hee communicates to man and the wisedome that hee poures out ouer all his creatures Fourthly that this Wisedome of God hath put all things in the world in number weight and measure comprehending the number of all things which were are or shall bee and of all their parts members offices and workes the weight of euery one of them in quantity or weight of their propensions and affections naturall and supernaturall the measure of euery one of them length bredth thicknesse and depth and the very measure of their perfection talenesse and faculties of them Fifthly that this Wisedome is eternall
which thou hearest or readest giue thy selfe to vnderstand them and certifie thy selfe of all doubts Twelfthly vse all diligence to commend to the Treasure-house of thy minde as much as possibly thou canst euen as one that is desirous to fill a vessell Thirteenthly seeke not after things beyond and aboue thy reach And following these steps thou shalt carry and bring forth on thy shoulders as long as thou liuest both boughes and fruites most profitable into the Vine-yard of the Lord of Sabaoths these things if thou dost follow thou shalt attaine to the thing thou affectest Now hauing laid these short grounds of procuring the vertues tending to sanctification and holy perfection as an entrance to the sequent Treatise you may remember that in the front of this last part hauing said that the ignorance of a certaine methode and Art whereby to direct vs to the attaining of Christian perfection and the knowledge of a right seruing of God was the onely cause why so many Christians came so farre short of their duty drift heerein as that scarce one was to bee found who had made any competent passage into the habite of any one vertue I must now as my first ground of this Discourse according to my promise set forth this methode and Art of seruing God aright to euery mans view Wherein for our better proceeding I will first giue some more generall instructions to direct vs in all our actions secondly some more particular for the repayring of that slaughter which sins haue made in mans soule thirdly I will speake of the loue of God and of the things which a man ought to loue in which loue consists the fulfilling of the Law and of all our good works 1 If it be true which S. Ambrose writeth that the ignorance of order and manner whereby things are to be done doth much trouble and deface the quality of ones desert and worke and that hee is not to bee thought to haue the full knowledge of any thing who knoweth what is to bee done but yet knoweth not the order whereby hee is to proceed therein Then it is manifest that it profites very little that a man do know all that is written concerning the seruice of God if withall hee bee ignorant how and by what meanes the same is to bee put in practise And albeit all Arts and knowledge of good things doe slow from the supreme Artificer God and many are enlighted with his goodnesse and preuented with the blessings of sweetnesse yet are wee not for that cause to omit our duty nor is the obligation of doing what is in our power dissolued in searching into his Precepts and Will and such things as are necessary for vs to the end that we may doe what is pleasant in his sight to which purpose this present methode is necessary wherby wee may know and bee able to put in practise all those excellent things which the holy Scripture teacheth vs. Nor let any man thinke it superfluous that wee shall haue instructions giuen vs helping to the seruice of God seeing the whole Scripture witnesseth it and the Apostle expressely that wee are Gods fellow-Labourers 1. Cor. 3. But wee cannot say that he doth truely or sufficiently helpe that doth not helpe so much as hee can and ought to helpe Nor is it any thing else for vs to bee helpers vnto God then to moue the soule in all our workes as much as wee can to repaire the grieuous losses which sinne hath brought into the soule and purely to loue God aboue all Besides there is no cause why any should excuse themselues in that the annointing of the Holy Ghost doth teach all things and so there should bee no vse nor need of any Art or methode whereby to learne the seruing of God For that is true but yet so as that wee bee not wanting vnto the Spirit and to our selues in searching and labouring by all holy meanes to come to that knowledge For the holy Ghost teacheth not those that are altogether vn-willing much lesse such as reluct and striue against it Nor let any thinke this sweete yoke of the Lord to bee heauy in spending so much time to attaine so high and heauenly wisedome whereby to vse this methode of seruing God aright For if vsually men spend three foure or more yeares in Grammer Logicke and other inferiour Arts nay sometimes all their liues if they study to bee perfect in it how much better shall hee bestow his whole life to learne perfectly this most heauenly Art to teach vs which our most deere and heauenly Maister Iesus Christ came downe from heauen vnto vs and with so much labour and paine performed it therefore let not any bee discouraged in following this course if hee finde in himselfe many disabilities for herein it chanceth to him as to an infant for hee hauing a soule hath not yet the vse of reason and hauing a body feete and legges yet cannot goe but when hee beginnes to grow and to moue the members of the body hee can goe yet for all that with much difficulty and often falling vntill increasing in yeares and by continuall exercise hee goes so freely that whē he listeth he can runne The same thing falleth out in holy exercises whilst one beginnes purely to serue God for albeit the soule bee found yet it is so bound and burdened so without power wherby to moue it selfe in this iourney to God as the whole Scripture declareth that we cannot walke at all and if wee bee moued something towards it yet it is with such difficulty faintnesse and fallings as that our walke is but a very standing still if not rather a very going backewards but when we shall haue practised this methode and meanes of seruing God for some short time wee shall grow to such strength therein that wee shall doe things which before wee durst not hope for and shall so runne through these high and heauenly iournies as that our motions may rather bee called the motions of Angels flying then of men walking on the earth And it is much to bee forewarned that no man make any pretext or excuse of seruing God in this ensuing manner as contenting himselfe with the ordinary manner of seruing God to bee sufficient to bring him to saluation for it is the will of God euen our sanctification 1. Thess 4. and not our sanctification for some short time or in some one part of body or soule but during the whole life and throughout the whole Spirit soule and body Seeing then that the louers of the world are neuer satisfyed with riches honours and pleasures but still wish and seeke for more yea God commanding the contrary neither let vs bee content with present graces and vertues but labour for an increase of all graces and of that Crowne of glory which wee daily expect seeing God so earnestly desires that wee should obtaine it and if so bee our mindes and appetites bee not therefore set
them or else because that by these duties hee should performe something acceptable vnto him Once the Diuine Maiesty said to his Disciples Ioh. 15. That for this cause hee spake vnto them that his ioy might bee in them But this is the ioy of God which is in vs as one saith whereby hee vouchsafeth to reioyce concerning vs Aug. namely when wee are obedient to his will But no manner of seruice is so acceptable to him as that the seruant of God should so will that which hee willeth so desire what hee desireth that whatsoeuer himselfe is or can be may with all his force bee powred out to the obedience of God as hee that in euery worke conceiued no other end which might moue him to worke then to bee willing to please God and to do a worke acceptable to him This I say is the thing I meane that he should in some sort forger the good and glory which may befall himselfe from the practise of vertue being onely mindefull of God which requires it and for this cause onely would doe it because God willeth it and commandeth it and not without great cause of his goodnesse requires it To make this plaine by example Conceiue a sicke man who for the recouery of his health desires some meate or medicine and not onely desires it but procures it in the meane time it fals out that some deere friend of his fals sicke of a more dangerous disease and stands much more need of that meate or Physicke heere hee that was first sicke being vnmindfull of his sickenesse how great soeuer and of that desire hee had to it for his owne sake beginnes now to desire the same and to procure it not to himselfe but to his friend so that the loue to his friend makes him desire and procure that which is needfull for himselfe not to satisfie his owne necessity but the necessity of his friend so that after hee hath by sundry wayes busying himselfe found it hee perceiues in his minde a certaine boyling desire to get it for his friend as forgetting that hee needs it himselfe and hauing gotten it reioyceth greatly that the will and necessity of his friend is satisfyed The like ought it to be to him that should moue the seruant of God to euery desire and worke euen the like by all meanes namely that in his soule hee feele an instinct whereby to desire and do that is good but that desire must be because God willeth that the thing bee done and by that leades a man to performe obedience to him as if it were very necessary to him and euer forgetting that by these vertues which hee sought desired or wrought hee should attaine glory and saluation For it is a farre more necessary end that wee therefore worke because God would haue vs to doe it and for his goodnesse which moues vs to loue and serue him then that wee our selues should possesse glory For wee ought to desire that wee may enioy glory and good things chiefly for that cause because God would haue vs to desire and haue them and that in hauing them wee might loue him and after an excellent manner serue him and not for our owne profite ioy or glory And so great is the magnificence and goodnesse of GOD that by how much as wee doe in this manner the more desire or do any good thing so much more shall be our glory in heauen This instruction I confesse may seeme vnto many to be full of difficulty but surely the beginnings of all things doe appeare to be such to all beginners for they iudge they shall neuer attaine to that they haue begunne but yet so long doe they exercise themselues in those things that by continuall exercise they become Maisters where at first they durst not call themselues Schollers And obserue it for trueth that if any man haue a will inflamed with deuotion hee shall doe all these things with such facilitie that in a sinall space of time hee may seeme to haue done wonderfull things But vnto him who is not enkindled with so great a flame of deuotion this must be a rule which wee now lay downe wherein shall distinctly bee touched the manner and reason which hee must obserue in attaining vnto it Let a man on the one side propose God as his chiefest friend and himselfe on the other side when the will is moued to desire any vertue or profitable thing let a man consider with what end hee it moued and hee shall perceiue for the most part that hee is moued either with feare of punishment or loue of glory and vertue Now this motiue ought not to satisfie vs although it bee not euill but seeing mans will preuented and assisted by the grace of God hath so much freedome and power in some measure as to forsake the one and chuse the other and seeing we know the will of God to be much more excellent and more woorthie to moue vs then our owne will wee must now forbeare to bee moued after that manner as wee haue beene and turne all our will to desire the same thing after the best manner namely because he would haue it so who is worthy of all obedience Surely he should of right account himselfe vile and wretched who desires or doth any thing moued thereunto with a naturall desire albeit the thing be good and holy seeing hee hath euer the will of GOD present before him which should mooue him euer to will and desire but chiefly seeing GOD giues euer such strength as that one may forsake his owne will as it is stirred vp with a naturall desire albeit a good desire and be moued with a heauenly desire And so much difference there is betwixt these two scopes and motiues that nothing in this world differs more from another then these two doe the one from the other so that the one of these is incomparably more excellent then another as the Sunne exceeds the brightnesse of a candle the Sea a drop of water infinite talents of Gold a peece of Lead Therefore let vs euer endeuour to desire and worke being moued with so happy an end and motiue seeing the Diuine Goodnesse most desirous of our aduancement and glory doth binde vn to do all our workes corporall and spirituall great and small proceeding from the body or the soule euen such as are done according to our naturall disposition to do them I say onely because it is the will of God wee should doe them For all our actions from the least to the greatest serue for the conseruation of this naturall life and as wee cannot forsake them so in vsing them for the loue of God they much further to the increase of a holy and happy life and so the least and meanest worke wee doe is in the sight of God of more worth then the best and highest action performed of him that hath not the same scope And indeed it is a thing wonderfull and worthy of
conceiue it much concernes me to commend these my weake endeauours to his tutelage trust protection with whom they may not onely be safe but also of some value regard But seeing no man will either gratefully accept or greatly delight in much lesse 〈◊〉 protect against the mal◠〈…〉 â—â—melies and poisonous breath of carping tongues those things which are either altogether auerse from his nature or remoued from his vnderstanding and knowledge or lesse fit for his dignity and greatnesse therefore am I to seeke some generous and illustrious person well vnderstanding and regarding these things to shroud them vnder his shield from the tempest of disteÌ„pered tongues And where may I goe to find such a one but to your noblenesse most religious Prince who hath known the holy Scriptures of a child 2 Tim. 3.15 which are able to make you wife to saluation through the faith which is in Iesus Christ and who makes conscience to remember your creatour in the daies of your youth Eccle. 12.8 whilst the euill dayes come not nor the yeeres wherein you shall say I haue no pleasure in them For there is no writer that had not need to prouide good structure and great strength against the violent and furious waues of malignant tongues the Alcyon is said to expose her nest beeing made of firmly compacted stuffe Plut. lib. 9.17 to the shore where the strongest waues do beat and whatsoeuer it findes not sufficiently and soundly composed it amends and strengthens Now if the care and naturall loue of future issue make the Alcyon so sollicitous to bring vp her yong that shee prepares a building which the sea it selfe cannot penetrate I stand excusable in labouring by all meanes to protect this house and shelter of the soules refuge vnder the shadow of your Princely sauour against the raging and swelling flouds of impious detractors Therefore to you alone doe I herein rightly addresse my selfe knowing that as when Aeneas was permitted to carry away any one thing that he would he made choice to carry with him his country Gods so you will rather chuse to giue countenance to Gods cause and the godly labours of diuines therein then to all other writings seeme they neuer so profitable pleasant and glorious for that of Democritus as it is well known vnto you so is it well practised that two things doe rule the whole world reward and punishment And what reward or punishment can bee greater or more iust then to accept of the worthy and reiect the worthlesse labours of men seeing you doe so wisely iudge that as three verses of slowe Euripides stile lasts longer then a hundred of the Praecipitant stile of Alcestes so one sentence of those soule-quickning words which proceed out of the mouth of God Val. Max. 3.7 is more worth then all the eloquence and learning of the world besides I know well that a base countryman passeth by the King and salutes him not because hee knowes him not and a simple peasant of the cuntry as he walks in the fields tramples vnder his feete many soueraigne simples which the skilfull Apothecaries carefully gather vp and preserue so many vnskilfull persons or if cunning Clarkes yet carnall professors will not only passe by this worke as they doe all other of this kind without saluting it but euen spitefully tread it vnder foot because they cannot sufficiently value the worth of it Yet shall the godly wise in this field finde many excellent herbes of sweet and soueraign operatioÌ„ to euery purpose for his soules good And for my owne part Cremutius Bulwarke shall bee my comfort in all the storms and gustâ—â— of contagious tongues Verba mea arguâ—ntur adeo factorum innoceus sum Tacit. annal 4. Let them carpe at my words and writings who list whilst my conscience is cleere from any foule liuing or offence giuing Townes that haue wodden bridges doe seare least they should be borne downe by euery floud or encrease of waters but they that haue bridges of stone care not but only for extraordinary swellings of waters so he that hath a soule well setled in Christian moderation contemns the ordinary excesse of iniurious tongues but such as are weake in godlinesse are disquieted with euery blast of broad and foule mouthed companions The bridge of my reputation is not of wood but of hewen stone therefore little reckons of any inundations of vngodly censurers Onely herein is my feare that I haue offended the gratious patience of your Princely eare with the ouer-tediousnesse of an vnpolisht Epistle and herein should I faint for feare to displease were I not with this assurance born vp out of long obseruation of your godly courses that it is voluptas summa quaestus maximus your greatest pleasure best gaine to please God Plato and gaine many vnto Christ making all other learning but chiefly this to be instar fraeni like a bridle to restraine you that you be not distracted with other vnnecessary things Knowing that as it is the glory of the Sunne that so many thousand stars borrow light from it so it is your neuer fading glory that so many millions of souls shall borrow light and example from you to follow you in this heauenly Progresse and withall remembring that as Alcibiades not finding Homer with the schoolmaster gaue him a boxe on the care and went his way so you will thinke him vnmeer for your company that followes you not in this happy Progresse of all true pleasure Neuer therefore let it depart out of your Princely minde that whatsoeuer Gods gifts are in you yea euen all the gratious occasions and seasons of time for his seruice you owe them all to the Church of Christ and that God hath not made you Lord Paramount of the goods of body or minde much lesse of those falsly ascribed to Fortune but his steward to lay them out to his glory the saluation and good of others Which if you shall euer remember and doe God shall bring you thorow the Pro-gresse of this miserable life with much increase of honor and happinesse vnto your own desired glorious home in heauen where you shall be satisfied with pleasures at his right hand for euermore Both which our good God in great mercy confirme and make good vnto you as is the harty desire of all that wish well vnto our Israel and the daily seruice and prayer Of your Highnesse most humble seruant and Chaplaine RICH. MIDDLETON A Table of the chiefe points handled in this Booke The first daies Iourney 1. TO heare the word of God with profit contained in three generall obseruations pag. 2. 1. The hearers duty before sermons pag. 3. 1. The hearers must haue a right scope and ayme in hearing viz. the glory of God his owne saluation and the happinesse of Gods Church pag. 3. 2. Hee must labour to obtaine the meanes appointed to come to that end which is due preparation and sanctification
by the examples of wicked men and the horrible discommodites ensuing adding heereunto most penetrating and mouing words Rhetoricall figures pronunciation and gestures the more to moue the affections Secondly if the hearer by the motion of the same Spirit doe follow the conduct of the Teacher by a spirituall kinde of transmutation putting on the same affections and that in respect of the couenants and promises of God and for the most excellent benefites that follow As also mortifying and casting off the naturall malice of his will and inclination to vanity and euill not regarding the false apparance and shadow of things good and euill shaking off all hypocrisie and dissimulation being driuen thereunto by the consideration of the most grieuous interdicts comminations and iudgements of God thirdly seeing that aswell to the opening of our eares to attentiue hearing and illumination of the vnderstanding as to aduance the hearts both of the Preachers and hearers to stand rightly affected the good hand and worke of God the Father the Sonne and the holy Spirit is chiefly necessary therefore in this respect that the hearers heart may bee well affected God is to bee called vpon with prayers and sighes in the beginning midst and end of Sermons to giue them this right affection of heart towards the loue of the knowne truth and vertues and the hatred of known falshood and vices 4 The last duety required in a hearer that hee may come to the full scope and drift of hearing Sermons which is the glory of God good of his Church and his owne eternall saluation is a resolued purpose of the practise of such things as hee hath heard vnderstood and is affected withall and that in the course of his whole life And surely it is a most weighty exhortation which the holy Spirit vseth to stirre vp men to the hearing of the Word Iam. 1.22.23.24.25.26 Bee yee doers of the Word and not hearers onely deceiuing your owne selues c. Where he admonisheth that it is not sufficient to heare and vnderstand Sermons and to be affected towards them with a changeable and temporary affection except there bee added withall a firme and fast purpose of the practise of them in our whole liues therefore as wee haue in the former dueties so heere wee will briefly shew first the nature of this setled purpose of practise secondly the impediments of it thirdly the aduancements and helpes of it 1 This serious purpose of the practise of good things heard knowne and approued is a grace giuen whereby the hearer doth not onely resolue with a faithfull heart that hee will apply vnto himselfe and the vse and edification of others in euery Sermon and in the whole course of his life euery profitable doctrine heard knowne and approued in euery state as well prosperity as aduersity before in and after all his actions but chiefly in perplexed and intricate questions and obiections most of all in the stratagems and temptations of Satan so that it appeareth this part of the hearers duty belongs to the information of life and practise and hath his originall from the other three duties And not without cause is it called a serious and resolute purpose of practise seeing so many vices do mainely oppose it As first our inbred hypocrisie secondly transitory and temporary application in time of prosperity thirdly vaine boasting of our Christian profession without amendment of life fourthly too much loue of our corrupt nature fiftly rash breaking into the handling of businesse sixthly carnall security and such other euils as doe controll our purpose of holinesse whereof there will follow a plentifull remembrance heereafter when wee shall discourse of the hinderances of application 2. 3. The impediments and aduancements of the holy practise of things heard vnderstood and approued are the same which hinder or aduance the attentiue hearing sound knowing and affectionate approuing of Sermons and may fitly bee referred to either But because this resolute purpose of practise and care of application in the whole life of man as it is of all others the difficultest part of the hearers duty so it is the chiefest and most proper vnto a Christian therefore the greater care is to bee had about them both for which cause it will bee very fitting to set the same before our eyes more particularly that euery hearer may know what is the necessity of this application and wherein it consists It is a thing most vndoubted that the vse and application of the doctrines wee heere deliuer are of singular benefite to the hearer For without due vse and application the best Sermons that euer were are but dead bodies Seeing these two Vse and Application are the very life and motion of Sermons for more full declaration thereof let vs briefly obserue that Doctrines Vses and Application are as the tree the fruite and the gathering of the fruite as the medicine the vertue of it and the application as money the value of it and the vse as Christ his benefites and faith by which they are applyed Now as there is no benefite comes by the Tree without fruit no benefite of fruit if not gathered as no good comes by Physick if it haue no power nor vertue nor helpe comes by the vertue of a medicine if not applyed as there is no good comes by money if wee know not the value of it nor doth the value of it auaile vs if wee vse it not as Christ profites vs not without his benefites nor his benefites without faith to apply them So Doctrine profites nothing except wee know the vse of it and the Vse is to small purpose if wee doe not apply it All that can be heard if a man bee neuer so wise without application is but a dead letter and the very letter of death That therefore this most necessary point of application of Sermōs without which there is no practise of holines may the better bee knowne vnto the hearers these points are to bee considered First of whom this application is to bee made and when it is to be made Secondly by what meanes and how it is to bee made Thirdly the impediments of application Fourthly the aduancements of it 1 Who they are that make this application of doctrines where we shall finde a three-fold hand employed in this great and difficult worke 1 The hand of God himselfe without whom it is most certaine that as there can bee no knowledge of any wholesome doctrine so neither can there bee any application and vse of it without him for to vnderstand to will and to performe is from him Ioh. 6.44 and him alone No man can come to mee except the Father draw him saith our Sauiour and of himselfe hee saith Without mee you can doe nothing Ioh. 15.5 Nay the Apostle saith concerning the holy Ghost No man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. 1.2.3 From all which places it is euident that it is
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
affections words and actions turne the eyes of thy minde vnto that vice which thou impugnest or that vertue which particularly thou exercisest and looke diligently in which thou hast failed or profited and so shalt thou easilie twice euery day fall vpon this profitable exercise of discussing thy selfe From which thou shalt gather these two principall benefits first thou shalt purge thy selfe from thy sinnes by true repentance and prouoke thy selfe to a purpose of amendment secondly thou shalt know thy selfe within and without euen to a haire which is the mother of all other graces For if thou shalt search not onely into the boughs but also into the rootes not into the imperfections but the originalls of them thou shalt see thy selfe plainly to bee full of filthinesse and empty of all goodnesse neither shalt thou any thing esteeme thy selfe but rather euen from the bottome of the heart despise the best things thou canst see in thy selfe 3. Things to be done is how to compose thy selfe to sleepe After thou art laide downe in thy bed recite some Psalme or Prayer or meditate some holy thing And consider with thy selfe of what moment the grace and loue of God is vntill that sleepe came vpon thee So shalt thou be made apt and strong to repell all temptations and euen in thy sleepes shalt be able to resist Satan tempting thee and from the custome of well doing thou shalt feele thy selfe stirred vp to prayer and all holy desires Herein take the deuout mans counsell when thou goest to bed euermore carry something with thee in thy memory or thought in which thou maist quietly sleepe which will also sometimes helpe thee to sleepe and which following thee waking may restore thee into the state of yesterdayes intention So shall the night as the day bee alike light vnto thee thou shalt quietly sleepe and when thou risest thou shalt bee the more nimble and ready to returne vnto that which thou diddest not wholy forsake and leaue If any temptation or passion take thee returne to prayer and take vnto thee all the complete armor of the Apostle and adde vnto it the consideration of eternall fire the torments of the Saints the constancy of Martyrs the trophees and glories of such as witnessed a good confession Consider diligently the stones where with Stephen was stoned the broyle yron of Laurence the clubs the hooues the thornes the flames the wheeles the sharpe flints the scalding waters and leads the teares contrition and repentance the teeth of beasts the horrid prisons the streight giues of the Saints and so God assisting thee thou resisting it thou shalt ouercome fire with fire thou shalt confound the diuell and shalt sleepe and rest in the peace of Christ 3. The things which are to bee done euery weeks 1 Albeit I know the custome of our Church hath otherwise ordered the matter yet if fitlie it might bee done euery weeke I should thinke it very full of comforts and profit if thou diddest receiue the holy Communion For the frequent vse of receiuing this Sacrament is of so great moment if it be taken not out of custome but of loue and deuotion that it would minister great helpe to the aduancement of true pietie For what shall the Sunne of righteousnesse doe receiued in the hart but enlighten the receiuer what shall the fountaine of loue doe receiued in the minde but comfort the receiuer what shall the true life doe admitted into the bosom of the heart but increase the life of the soule and bring it vnto all perfection a man by much traffique and merchandize often gaineth much but if hee chance to light of some pearle of great value out of doubt he shall be much richer For this may suddenly make him a rich man So a man may grow rich by the practise of many vertues but if he often fall vpon such inestimable Pearles as that of the Lords supper where is the true myne of all rich and heauenly Diamonds how quicklie may he become a Christian of infinit worth For all other vertues giue vs but to sippe vpon the litle riuers whereas this giues vs to drinke our fill out of the fountaine it selfe Yet great care is to bee taken that wee come well prepared hereunto least we should eat and drinke our owne damnation He that comes coldly and of custome gets no benefit by it but rather much hurt because he discerneth not the Lords body But if hee come with such deuotion and disposition of heart as becommeth a man to doe to so heauenly a feast he shall finde in himselfe the wonderfull effects and power of it and a maruellous change in his whole life Herein are two extreames to bee auoided First of them that would not come so often to the Communion but yet doe come to auoide the penalty of the Law or suspition that they are not so found as they should be Secondly of them that would receiue far oftner if they might then other men doe The first of these are sicke either of sloath or ignorance because either they neglect duly to prepare themselues to the Lords Supper or out of some seruile feare and tendernesse of conscience they thinke themselues not worthy of it If sloath and coldnesse of deuotion be cause hereof then is he to be cured of this coldnesse with such things as may inflame him as before in this Treatise and with considerations of the greatnesse of this mystery and the fruits of it What good Sonne will neglect to come to his most louing Father what brother will refuse to come to his elder brother on whom he wholy depends what wise doth not willingly entertaine her louing husband and why should any flie from the entertainement of the author of his iustification sanctification and remission of his sins and the giuer of all graces In this banquet is the sweetnesse of the soule and the fruit of all vertues Here shall hee eat the bread that comforts mans heart heere shall he taste the hony that is sweete vnto his throat here shall hee drinke his wine and milke For he that eates shall eat to satiety and he that drinkes shall haue riuers of the water of life slowe out of his belly What and how great profit is in this feast where sinnes are cleansed vices extinguished passions doe acquire a measure vertues an increase and heauenly gifts their perfections how great is the sweetnesse of this table where is water cooling wine inebriating milke refreshing him hony sweetning and the bread of life eternizing Desire euermore to be partaker of the grace of it and if thou doest feele no hunger of it know thou art sicke and labour to be cured Those other that desire to communicate oftner then others let them take heede it proceede not from emulation because others doe often receiue it and they would gladly be accounted deuout let them cheeke themselues of too much pride and hypocrisie and if it proceed of some sensible deuotion which they thinke
the vnderstanding and inflames the heart Thirdly it vnites and incorporates a man with God Fourthly it increaseth and confirmeth his graces and vertues Fiftly it chaugeth the whole man and makes him another kinde of man in life and manners Sixtly it makes a man certaine and sure of his saluation Seuenthly it is the conduite to conuey vnto mans soule grace in this life and glory in that to come 6 Consider these foure circumstances first who it is that commeth vnto vs secondly to whom he cometh thirdly how he cometh fourthly for what cause he commeth to vs. Besides we may also consider these things which appertaine to the due preparation of the Receiuer which we may ranke in this order 2. before the receiuing of it purity and desire arising from the fountaines of true faith and repentance for our sins 2. at the Communion humility and charity and 2. after the Communion thankes-giuing and amendment of life Whosoeuer comes thus furnished receiues the vnspeakeable benefites of all Christs Sufferings and Merites 10 How to meditate on the benefites of God 1 All the benefits of God may in one meditation be considered and because they are innumerable a double catalogue and list may be made of them whereof the first comprehends the chiefest generall benefits of God such as are first the creation second conseruation third redemption fourth saith fifth iustification sixt communion seuenth our calling vnto the knowledge and seruice of God and these may be meditated on euery weeke one for euery day Secondly the other containes the speciall benefites peculiar to euery man as that he is borne of good parents that hee is of a good and healthfull constitution of body that he hath beene preserued from many dangers and calamities and such other speciall benefites which hee knowes himselfe to haue receiued from God 2 The benefites of GOD may be considered many wayes first as the benefits of nature of grace and benefits acquired by labour secondly as the benefites of the soule of the bodie and externall benefits thirdly as benefits past present and to come fourthly benefits common to all men as benefits common to more as benefits common to a few and as benefits onely proper to one and of euery one of these a man may meditate 3 In considering one benefite alone one may insist as long as it pleaseth him and meditate on diuers things after this maner with great profite first who it is that bestowed this benefit vpon mee God secondly what mooued him to giue it vnto me onely his owne good will and pleasure thirdly why did he grace me with this benefite more then many other to his owne glory my saluation and the good of all that stand in neede of it fourthly how great is this benefite and how ill should it be with me if I wanted it fiftly how much am I bound to his goodnes by reason of this benefite sixtly how vnthankfull haue I hitherto been vnto him for it how ill haue I husbanded it and how contrary to those ends for which I receiued it seuenthly what remaines for the time to come that I shold doe to the end I may make the right vse of this benefit 11 How to meditate on the feasts of the Saints of God In considering these 3. things first their preferment with what an exceeding weight of glorie they are now crowned secondly their example how they attained to so great glorie by what actions labour and vertues they made way by the speciall worke and aido of Gods Spirit through the seas of this life to the heauenly mansion thirdly my owne confusion and shame What shall I doe haue not I receiued as many helpes as they Is not the way as well knowne to me haue not I as many spurres and prouocations I desire to come to the same degree of happinesse which they haue attained but I neglect to goe the way and vse the meanes that they did 12 How to meditate on Christian vertues The chiefe vertues of a Christian are these faith hope loue of God and man the feare of God prudence iustice humilitie patience obedience meekenesse chastity sobriety mercy simplicity modesty magnanimity perseuerance commendable silence and the like in considering these vertues we may either comprise diuerse of them in one Meditation or diuide one of them into many meditations or else wee may daily consider in our minds these virtues or som one of them which may be well put in the list of the former as the contempt of the world the disâ—esteeming of our selues the â—eale of soules deuotion diligence in the seruice of God concord trueth fidelitie liberalitie purity gratitude thankfulnes and repentance 1 But in my opinion the most profitable way to meditate on any vertue is to obserue these points following first what is that vertue whereon I meditate as for the purpose what is humility or charity and wherein to be humble or charitable consists secondly how excellent profitable and necessary that vertue is considering especially what benefits it brings with it thirdly how much it pleaseth God and how acceptable it makes him to GOD that is indewed with it fourthly what examples and admonitions Christ left behind him touching that vertue fiftly how detestable hurtfull and displeasing vnto God is that vice which is contrary to that vertue sixtly how far I haue hitherto bin from that vertue yet am and what is the cause I am so farre from it seuenthly what hence-foorth is my taske and duety to do namely what meanes I must vse and what impediments I must shunne that I may obtaine that vertue 2 Another way there is of meditating on the vertues in considering any vertue in the person of Christ and weighing these 3. points first with what examples the Sonne of God did trace this vertue out vnto vs secondly what hee spake or did concerning that vertue remembring some sentences thereof thirdly why he said and did so for my information and imitation And thus in one wecke one may meditate on the seuen more principall vertues of Christ On the Lords day meditating of his Loue Monday his Humility Tuesday his Patience Wednesday his Obedience Thurseday his Meekenesse Friday his Pouerty Saturday his Chastity 3 Lastly to meditate the eight Blessednesses Math. 5. and in euery of them to ponder these three things first the sentence it selfe which containes two points the vertue and thereward of that vertue secondly how excellently this vertue shined in Christ thirdly how farre I am from that vertue how great profit it would bring mee if I had it and what harme I haue by wanting it 13 How to meditate on the creatures of God It is a most diuine Truth that by the due consideration of the creatures of God man may attaine to a very high pitch of the knowledge of the Creator of them Rom. 1. for there is not the least creature in the world but doth demonstrate euidently the power the wisedome and goodnesse of its Maker