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
pag. 4. 3. He must acquaint himselfe with fifteene moouing causes of sanctification pag. 5. 4. With ten generall obseruations belonging to the sanctification of hearers pag. 9 5. Hee must obserue that in priuate sanctification before Sermons there are seauen things in a paralell of contraries to be obserued pag. 19 6. That publicke sanctification before sermons consists in fowre points in three seuerall scopes and ends of preaching and hearing pag. 35 2. In the hearers duty at Sermons cōsisting in foure points 1. In attentiue hearing 2. Sound knowledge 3. Right affection 4. A serious purpose of practise pag. 14 1. The first duty of hearing is first described pag. 47 2. The seauenteene impediments of it are remooued which cause men altogether to neglect sermons pag. 47 And also fourteen impediments which cause Sermons not to bee zealously heard pag. 59 3. The aduancements and helpes to attentiue hearing are declared p. 51 Where first are twelue arguments to mooue attentiue hearing ibid. 2. Is shewed that in attentiue hearing Sermons sixe things are required pag. 53 3. The impediments are three wayes remooued 1. By instructing men in ten points 2. By inuiting them which consists in two points 3. By the power of the Magistrate pag. 55 2. The second duty is first described secondly the twenty impediments of it are remooued 3. The seauenteene aduancementes and helpes of it are declared pag. 65 3. The third duty is first described secondly all those seauenteene impediments and fourteene before handled are remooued and two more declared 3. The former aduancements to the two former duties are required and three more added pag. 74 4. The fourth duty is first described secondly it is shewed by whom application is to be made namely first by God secondly the Preacher thirdly the hearer himselfe fourthly the thirteene impedimentes that hinder application are remooued And fiftly the sixe helpes to application are declared pag. 82 3. In the hearers duty after Sermons which is of three kinds pag. 108 1 Publicke in the Church consisting in three points ibid. 2 Priuate at home in three obseruations pag. 111 3. Priuate and publicke together in fiue respects where is discoursed of a double censure and visitation both of the Preacher and hearer first by the Magistrate of both kinds secondly by God himselfe when the Magistrate failes in his duty pag. 112 The second daies iourney Is to meditate on sacred things comfortably pag. 133 1 The matter of meditation consisting of twelue things 2 The method and manner of it where pag. 138 1 How to meditate on death three seuerall wayes pag. 146 2 How to meditate on the last iudgement pag. 148 3. How to meditate on the torments of hell pag. 149 4. How to meditate on the glory of heauen pag. 158 5. How to meditate on the things that belong to the knowledge of a mans selfe pag. 162 6. How to meditate on the matter of our sinnes pag. 166 7. How to meditate on the life of Christ pag. 170 8. How to meditate on the passion of Christ pag. 172 9. How to meditate on the Lords Supper pag. 176 10. How to meditate on the benefites of God pag. 179 11. How to meditate on the Saints daies pag. 182 12. How to meditate on christian vertues pag. 183 13. How to meditate on the creatures of God pag. 186 14. How to meditate on the attributes and perfections of God pag. 187 15. How to meditate on the Lords prayer or any worde of the holy scripture pag. 201 16. How to prepare our selues to meditation how to accompany it how performe it consisting of sundry becessary obseruations pag. 214 The third dayes Iourney Is Prayer 1 What prayer is and what kindes of prayer there are pag. 241 2 Of cleauen things required in praier pag. 242 3 Of nine requisite duties before prayer pag. 258 4 Of foure things to bee done during the time of prayer pag. 260 5 Of sixe things to be considered after prayer ibid. 6 Of mentall prayer which is of two sorts wherin first we giue thanks to God secondly we craue necessaries thirdly we offer vp our selues soules and bodies holy listing and acceptable sacrifices pag. 262 7 Of whom we must aske pag. 270 8 How we must bee furnished to aske that we may obtaine pag. 271 9. Of vocall prayer pag. 273 10. Of mixt prayer and of the excellency of prayer being one of the chief acts of religion pag. 274 The fourth dayes Iourney Is holinesse of life 1. How to acquire vertues and the meanes of holinesse of life by obseruing sixe short rules pag. 294 2. How to attaine to sanctity of life by S. Bernards two rules the one consisting of fifteene obseruations the other of twelue pag. 298 3. How to attaine to sanctity of life by Aquinas his rule consisting of thirteen obseruations pag. 305 4. Of the necessity of such an art and method of seruing of God in this life that wee may at last come to raigne with him in glory pag. 309 5. That this art consists in fowr things 1. In obseruing seauen instructions pag. 315 2. In three exercises pag. 376 3. In louing of God and the things a man ought to loue 4. In a daily short method of practising such duties as will sanctify our liues 1. The first instruction is to labour that the grace of God may make such a change in vs that wee may not seeke our selues or any thing els but God and his will pag. 315 The second instruction is that wee euer haue an eye to the end by which wee are to bee directed in the things seruing to the reparation of our soules pag. 321 The third instruction is that it becommeth all men but chiefly sacred persons to serue God after the most sublime exact and perfect manner pag. 339 The fourth instruction is that the slaughter ruine which sinne hath made in the soule is the cause that we cannot thus serue God pag. 345 The fift instruction is that we haue in our soules and bodies sufficient means thus to serue God if by Gods grace they be quickned and stirred vp in vs. pag. 348 The sixt instructiō is that God is pleased to giue vnto all that from the heart doe seeke him such power and strength of will as to desire and also to detest euery thing in a measure which may please or displease him pag. 355 The seauenth instruction is that there is a way of planting good habits in the soule and rooting out the euill customes and that by the foresaid instruments of the soule Gods grace working by them pag. 367 2. The first exercise is the sorrow and repentance for our sinnes which helps much to relieue the soule pag. 376 The second exercise is the hatred of a mans selfe where first the manner how euery one is to hate himselfe is described secondly why euery one ought to hate himselfe thirdly how this hatred may stand with true charity which begins with the loue of ones
selfe pag. 380 The third exercise is to adorne our selues with vertues for the beautifying of our soules pag. 402 Which is done by these three things first by begging helpe from God secondly by multiplying the acts of vertue thirdly by restraining the naturall affections and passions of the mind pag. 441 1. Of the passion of ioy and how to bridle it pag. 445 2. Of the passion of griefe and how to restraine it pag. 447 3. Of the passion of hope and how to limit it pag. 455 4. Of the passion of feare and how to stint it pag. 456 5. Of the passion of hate and how to curbe it pag. 461 6. Of the passion of andacity and boldnesse and how to handle it pag. 491 7. Of the passion of anger and how to handle it pag. 499 8. Of the passion of desperation and how to restraine it ibid. 9. Of the passion of loue and how to dâ—ale with it pag. 461 10. Of the passion of abhomination and how to vse it pag. 461 11. Of the passion of desire and concupiscence and how to bind it pag. 472 1. Of the loue of God and how it is pag. 531 2. Of the loue of our neighbours and what rules are to be obserued pag. 578 3. Of the loue of our selues and what considerations are to be vsed pag. 588 4. The short daily method and rule of practising such holy duties as will sanctâ—fie our liues by the grace of Gods Spirit Which consists in sixe actions and duties and at sixe seuerall times to be performed 1. Of the duties which are to bee done in the former part of the day The first duety in the morning is to rise timely and how to carry our selues at that time The second duety is preparation to prayer and how that is to be done The third duty is to bestow some time in mentall prayer The fourth duty is to read some portion of Scripture and how to doe it with profit The fift duety is to prepare our selues to the receiuing of the Loâ—dâ— sâ—â—peâ— which consists in thâ—se fowre coâ—siderations 1. In sanâ—tâ—ty of life 2. Rectâ—tude of intention 3. Sterring up the deuotion 4. Prayer for all thâ—ngs necâ—ssary both for our selues and others 1. Of the sanctity of life and how it is to be wrought 2. Of the rect tude of intention coâ—sisting of ten seuerall obseruations Where also are two rules giuen for the ordering of our intention consistâ—ng of seauen seuerall directions a peâ—ce 3. Of the stâ—rring up of the deuotion consisting of a seâ—uâ—n folde consideration of Christs good â—â—sse vâ—to vs in the institution of this Sacrament restâ—â—ting vpon thâ—se three circumst rices in euery of the seauen considerations first who secondly to whom thirdly for what cause he comes 4. The â—â—se â—f pâ—â—â—â—â— bâ—fâ—râ— the Lords supper with a forme of an excellent and absolute prayer to that purpose pag. 644. The sixt duty is thanks vnto God after the Communion and how wee are to be storred vp vnto it Where are deliuered seauen short meditations for the seauen dayes of the weeke euery medâ—tation consisting of fiue seuerall points Namely first in considering of Christ in seuerall respects towards vs. Secondly in giuing God thanks for 3. things Thirdly in detesting our sinnes Fourthly in louing God with all our hearts Fiftly in begging of God seauen necessary graces pag. 667. The seauenth duety is the study of christians and how they may profit in learning pag. 689. The eight dâ—ty is examination of the conscieâ—ce before dinner pag. 699 The ninth duty is our behauiour at dinner and how it is to be ordered pag. 702. 2. The dueties of the after noone helping to sanctification of life The first dâ—â—y is to bestow some time in reading of holy Scripture or some other godly booke pag. 706 The second duety is the examination of the conscience before wee addresse our selues to sleepe Where first is shewed the necessity of this duety by three strong demonstrations Secondly the benefit of it by sowre euident arguments Thirdly how this duty is to bee performed what is the matter about which it is exercised with fiue necessary obseruations concurring to this examination First a commemoration of benefites and humble thankefulnesse for them in fifteene circumstances Secondly a desire of grace enabling vs to search our hearts Thirdly an inquisition of the conscience to come to the knowledge of the sins of commission and omission Fourthly a detestation of our sinnes â—istly a due censuring of our selues for them pag. 714 The third duty is how to compose thy selfe to sleepe pag. 772 3. The duties to be done euery weeke pag. 774 The first duty is a preparation to the receiuing of the Sacrament and the manner of it if the conueniencie of the time place persons customes and the like will suffer or doe require it pag. 784 The second dutie is to heare the word preached 4. The duties to be done euery Month. pag. 791 The thing chiefly to be done is this that at the least one day or some conuenient time be set apart to examine the conscience and to rectifie it 5. The duties to be done euery yeere pag. 794 That which is here neuer to bee omitted is that euery yeere some speciall time be set apart for the renuing of the mind seeing our vices do increase as our yeeres and we wax old in sinne And how that is to be 6. The duties to be done at all times of euery Christian p. 805 1. Our duties vnto God in seuaen acts The first act of the presence of God Secondly the loue of God Thirdly the feare of God Fourthly the zeale of Gods glory Fiftly the praise of God Sixtly thankefulnesse to God Seauenthly a resignation of our selues to the will of God 2. Our duties to our brethren in seauen actions the first is to behold God in our brother The second is to loue him as our selues the third is affability and good example the fourth is honor the fift is to beare their infirmities the sixt is to helpe them the seauenth is to liue circumspectly pag. 807 3. Our duties to our selues in seauen actions First is modesty Secondly contempt of our selues Thirdly a generall abnegation and deniall of our selues Fourthly subduing the flesh Fiftly tranquility of minde Sixtly discretion Seuenthly praier Lastly three potent demonstrations and reasons to perswade all men but especially great ones thus exactly to serue God if they meane to rest with him for euer THE HEAVENLY PROGRESSE OR The Soules Iourney to Heauen AS there is no Arte or Profession that can bee profitably learned except some fit Methode and Order be obserued therein Euen Nature it selfe in all her courses keeping due order and both Art and Nature teaching vs that the great God is the God of Order so much lesse can that most soueraigne and heauenly knowledge of the right seruing of God which is the Art of Arts and perfection of Nature bee taught and learned of any Christian without some
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
thou must then read some portion of Scripture wherein without distraction thou must be so attentiue that thy minde may bee fixed 1 Either on the words themselues 2 Or vpon the sence of the words if thou dost vnderstand them or if it may be vpon both And as that blessed father speaketh concerning the maner of reading the Psalms so doe thou in all other parts of Scripture If the psalme doe pray pray thou also August Psal 30. if it mourne doe thou mourne also if it reioyce reioyce thou if it hope hope thou if it feare feare thou For all things which are here written are our glasse And thus shalt thou take great profit by thy reading 5 How to prepare our selues to the receiuing of the Lords Supper OMitting many things which others haue written heareof I will draw all that which is to obserued herein vnto these foure heads 1 Sanctity of life 2 Rightnesse of intention 3 Stirring vp deuotion 4 A generall praier for all those things which are necessary both for our selues and others The 1 preparation which wee are to make that wee may worthily celebrate this holy communion is holinesse of life because wee must liue so holily so circumspectly so zealously that hauing our confidence in the mercies of God we may be euery day fit to receiue it The infirmity of the soule if by a godly care of liuing well wee doe not resist it is no lesse hurtfull to the worthy receiuing of this blessed Sacrament then the infirmity and imbecillity of the stomacke is hurtfull to the taking of sound and wholesome meate And this is the cause why most sorts of men albeit they daily receiue it yet doe not receiue from it those heauenly benefits which it offereth because they liue not in a holy conuersation but come vnto it with vnpurified hearts and vnsanctified hands and lips That which the Prophet vseth vpon another occasion may well bee applied to this present purpose Yee haue sowne much and bring in little Agg. 1. yee eate but yea haue not enough yee drinke but are not filled yee cloathe you but are not warme and hee that earneth wages putteth it into a broken bagge and hee giueth the reason of it because my house lieth wast yee run euery man to his owne house And haue not we sowed much seeing we haue sowne that good seed that graine of eternall life in the earth of our hearts haue not wee eaten much who haue fed our selues with the bread of Angels the food of the elect and Saints of God haue not wee drinke euen to satiety who haue drunke the bloud of Christ that celestiall drinke that cup of the Saints of God Haue not wee put on that most glorious garment of which the Apostle speakes Rom. 13. put ye on the Lord Iesus Christ Haue not wee not only heaped vp the wages but also the treasures of the wisdome and knowledge of God in the bags of our hearts Or at least made the world beleeue wee did these things when wee resorted to his blessed feast Why then haue wee gathered so little fruite thereof Why doe wee perish with hunger and thirst of vertue Why doe wee seeme to shake with cold But only because wee daily build vp the house of our old Adam with new sinnes and vices but wee neglect to build vp the house of God the pretious soule with holy conuersation Why doe we hide the treasure of treasures in our hearts and yet are poore but because we put it into the broken bagge of the heart which is rent and torne with vaine and wicked cogitations and desires If therefore thou wilt come to this heauenly banquet worthily and receiue the comfortable fruit of the Lords passion labour to bring with the holy life fit for such a place and purpose One saith there are three kinds of sacrifice one of the Lords body another of a contrite heart and the third of the mortified flesh Therefore the sacrifice of humility in the minde and of mortification of the flesh must goe before that in the celebration of the Lords supper thou maist not onely come with great deuotion but also with much comfort and profit Therefore labour to come with great purity of the flesh and with no lesse cleannesse of the minde that there may bee nothing in thy whole inward or outward man vnmeete for so great a feast By this care of well liuing and comming with a cleane heart and body thou shalt gather by often communicating plentifull fruite and a great increase of vertue 2 The second thing in this disposition of our selues towards the Lords Supper is the rectitude of our intention for this doth not onely prohibit vs to celebrate the communion for benefit or any such like end but also that wee come not of a dry and vnsauory custome come therefore to this heauenly feast onely with respect to doe that which is to God acceptable and to thy selfe and thy neighbour profitable To this ende direct thy vowes and desires to God and consider with what affections and desires thou oughtest to bee drawne to celebrate these sacred misteries Therefore 1 let the conscience and remorse of thy sinnes draw thee hoping by him whole sacrament it is to be purged from all thy sinnes 2 The consideration and sight of thine owne infirmity that thou maist hereby lay hold on Christ as the soueraigne medicine by which thou maist be defended from all infirmities 3 The pressure of some tribulation that by him who can do all things thou maist more speedily be deliuered and protected from all aduersity 4 By the desire of obtayning some spirituall benefit or grace that by him to whom the Father can deny nothing thou maist obtaine it 5 Thankesgiuing for all benefits Spirituall and Temporall bestowed vpon thee and others seeing thou hast nothing to render vnto God for al his benefits but to take the cup of saluation and call vpon the name of the Lord. 6 Charity and compassion towards thy neighbours seeing nothing can interceed for the remission of sins but the bloud of Christ Iesus shed for vs. 7 The praise of God seeing wee haue nothing whereby sufficiently to praise God according to his dignity but Christ Iesus whom wee Spiritually receiue 8 The loue of God that thou maist inuite him vnto thee and maist delightfully imbrace him in thy selfe by a most inward spirituall refection 9 The thirst and desire of encreasing of grace this Sacrament being the fountaine of graces and the meanes of sanctification 10 An ardor earnest desire whereby with all our bowels we desire through the power of this his exceeding charity sweet refection to be sanctified frō all vncleannesse both of the flesh spirit to be deliuered frō al dāgers and temptations inseparably to be vnited to Christ our Sauiour for euer to be preserued in his loue Whence our Sauiour said Father I will Io. 17. that they which thou hast giuen me be
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the
of omission and commission 4. Sorrow and detestation for our sinnes and a purpose of amendment 5. A due censuring and castigation of our selues for them 1. Our examination must begin with thanksgiuing for all his innumerable benefits This gratefull commemoration of benefits and humble confession of sinnes accusing our selues vehemently before God doth strongly impell and enforce our repentance for them Bas and obteine remission from God Hee that affirmes all our praiers should begin with thanksgiuing giues vs this counsell whensoeuer thou determinest to pray leaue thy wife thy children yea euen leaue thy selfe and depart farre from the earth and ouercome euen the heauens and leaue also all created natures as well which may as those which cannot bee seene and begin from the glorification of him who made all things Say vnto him I thanke thee O Lord for thy incredible clemency and thy wonderfull facility in bearing the sinnes of men who doest dayly susteine me with singular patience euery moment sinning against thee and giues vs all space and time and meanes to repent Euen for this cause O Lord thou holdest thy peace and bearest with vs that we might giue thee thankes who gouernest and moderatest the saluation of mankind sometimes by threatning sometimes by gently exhorting and who first by thy Prophets after by the coÌ„ming of thy Christ hast visited vs. For thou hast made vs and not we our selues thou art our God alone But if all prayer must begin with thanksgiuing much more this in which we would begge such light as might bring vs to the knowledge of â—our selues and obteine the remission of all our sinnes A generall thanksgiuing vnder one name comprising all the benefits of GOD is not very profitable a speciall repeating all his benefits is impossible for who can recount all his benefits Therefore a middle course is to bee holden and both certaine generall benefits and some particular of that day are to bee called to minde and thankes to bee giuen vnto God for them the remembrance whereof will something dispose vs to sorrow and repentance Thus then thou shalt say 1. O Lord my God I giue thee infinit thankes because thou hast from all eternity seene and loued mee and as by thy infinit mercy I hope hast effectually elected me to glory and by conuenient meanes hast predestinated mee thereunto 2. Because thou hast created me of nothing and made mee in thine owne image and hast inriched and indowed mee with infinit guifts both in soule and body 3. Because thou preseruest both my selfe and all other things with so long a continuance for my sake without whose actuall assistance wee had presently beene brought to nothing nor could wee haue lasted for one moment of time 4. Because thou gouernest and rulest mee and all things for my sake and disposest all things which belong vnto me with a most effectuall and sweete prouidence 5. Because thou hast redeemed me with thy most pretious bloud and by thy merits and passion hast deliuered mee from the slauery of Sathan 6. Because thou hast giuen thy selfe vnto me for a teacher a phisition a father and an example of holy life 7. Because amongst those little numbers of thy poore flocke thou hast called mee to the profession of the Gospell and to the knowledge and obedience of thy Maiesty 8. Because by thy holy Word thy Sacraments thy Inspirations examples of holy men godly bookes and many other holy meanes thou hast helped me to liue well yet dost helpe me 9. Because thou hast aduanced mee from the miserable estate of an enemy and as I hope in thy mercy to the dignity of a friend and with thy sauing grace hast iustified me and remitted all my sinnes 10. Because thou hast deliuered me froÌ„ innumerable daungers of loosing thy grace and fauour and dost not cease to deliuer me 11. Because thou hast inriched me with many both inward and outward graces gifts as well of nature as of grace 12. Because thou hast as I assuredly hope effectually prepared for mee from before the foundations of the world according to the good pleasure of thy will a sure degree of glory happinesse 13. Because thou hast this day admitted mee to pray and speake vnto thee fed me with the pretious delicates of thy flesh and bloud and hast continued mee in thy obedience 14. Because thou dost follow mee with other infinit benefits and ceasest not still to follow me through my whole life and for euer 15. Because thou hast ministred vnto me health and all such things as may serue to further mee in the obedience of thy Law 2 Thus hauing giuen thanks thou must then aske of GOD grace to know discusse and looke into thy selfe for the heart of man is wicked aboue measure and insearchable and who doth know it And seeing in the same place the demaund is thus answered I the Lord search the heart and prooue the reines Ier. 17. wee must aske of him who can doe it that hee would place our hearts neere vnto vs display the frauds and dissimulations of it and open the veine of the knowledge of our selues This praier must bee short that there may bee time also for the other points of the examen Therefore thus thou maist say in thy affection and minde Thou Oh most bountifull I beseech thee vnto all these thy benefits adde this one more to send mee light from thy glorious Throne and giue mee of thy abundant grace that I may know my manifold sinnes and so repent truly for the sins I haue committed against thee 3 Wee then come to the inquisition of our sins which for better vnderstanding we may distribute into thoughts affections words and workes namely what we are to discusse in these 3. Hugo lib. Med. The affections cogitations workes One saith that in our affections we must consider that they be right i. that they bee directed vnto that which they ought to be And secondly that they be sincere i. directed as they ought to be For to loue that thing which a man ought not to loue is euill and so to loue as a man ought not is also euill Therfore it is a good affection when it is vnto that which it ought to be vnto and also as it ought to be Amnon loued his sister and it was in affection vnto that which it should be 2. Sam. 13. but because he loued her wickedly therefore it was not as it ought to be Therefore the affection may bee to that which it ought to be and yet not as it ought to be But it can neuer be as it ought to be except it be vnto that which it ought to be in that to which it ought to be it is a right affection and how and as it ought to be it is a sincere affection 2. In the cogitations wee must consider that they be 1. Cleane and 2. ordered they are cleane when they are neither ingendred of ill affections
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
from the force of the word of the whole life of a Christian consists in the mortification of the old man and vinification and quickening of the new man which the Apostle doth thus expresse that wee cast off concerning the conuersation in time past Ephes 4.22.23.24 the old man which is corrupt through the deceiucable lusts and be renewed in the spirit of our mindes and put on the new man which after GOD is created in righteousnes and true holines so this speciall sanctification which ought to goe before the hearing of the word consists in the same things which is very euideÌ„t by that singular comparison of the Apostles admonishing the Corinthians how they should prepare themselues to the celebration of the Lords supper â— Cor. 5.6 7.8 Know you not saith he that a little leauen leaueneth the whole lumpe Purge out therefore the olde leauen that ye may be a new lumpe as ye are leauened for Christ our Passeouer is sacrificed for vs. Therfore let vs keep the feast not with olde leauen neyther in the leauen of maliciousnes and wickednesse but with the vnleauened bread of sinceritie and truth By which words and the rest to the end of the chapter the Apostle doth admonish in the preparation and sanctification to the hearing of the word that men should haue respect vnto foure principall things 1 To holy things the time is holy the word holy Christ is holy 2 To our selues who in part are regenerate and a new lumpe in part not regenerate hauing in vs the olde leauen originall sin and also the leauen of maliciousnesse and wickednesse actuall sinnes and therefore necessarie that wee trie our selues and sanctifie our selues 3 To others in the same assemblies with vs who are of two sorts first some purging out the olde leauen with vs second others not purging it out with these our labour must be to note them to mourne for them to purge them out after admonitioÌ„ and to shew them in our liues 4 To others that are without who are not of the Christian assembly that wee giue them no iust cause of scandall and offence For the regard of these foure doth not onely stirre vp the Hearer to a serious preparation and sanctification before the hearing of the Word that hee may performe an acceptable diuine seruice vnto God but withall worketh this in him that hee doeth thorowly weigh what is required of him in respect of euery one of these that hee may be a holie and vnleauened Hearer And albeit the Hearers ought through all the course of their liues to giue themselues to holinesse and purging out of the olde leauen yet it behooueth them to haue great care heereof chiefly before the hearing of the Word Therefore by occasion of those two notable testimonies before cited Heb. 12.16 1. Cor. 5. wee may obserue for our better instruction heerein these things following 1 What it is to sanctifie if we speake properly to sanctifie is to separate a thing from a common and prophane or naturall vse to a sacred vse as we may see in the seuenth day which is sanctified of God and also sanctified by vs so we are said to sanctifie the name of God when wee doe separate his essence properties and works from all other things and make more account of them then of all other things in the world so Christ and we his Ministers by the commaundement of Christ doe sanctifie the water in Baptisme and the bread and wine in the Lords supper to a sacred and holy vse 2 What is the sanctifying of a Christian man before the hearing of the Word It is no other but the separating of him from other worldly men either manifestly wicked impure and prophane or hypocritically vaunting their holinesse seeing it cometh to passe in him that he separates himselfe from the world and is not so affected as the children of the world are doth not so carry himselfe as they do neither doth fashion himselfe like vnto this present world 3 In what things this sanctification of the Hearer consisteth namely in hating and sleeing the thing that is euill chiefly that which hinders the fruitfull hearing of the Word and againe in the loue and desire of that which is good chiefly that which may procure the hearing of the Word To this purpose it shall be verie necessary aduisedly to consider that of Hebrews 12. and 13. chapters where after the handling of sanctification and his causes in generall at length he repeates a long catalogue and roll of things impious impure and prophane which a holy man ought to shun and hate and the contrary vertues which a man must loue and embrace but chiefly before the hearing of the Word And hence is that exhortation of the Apostle of purging out the old Leauen the leauen of maliciousnes 1. Cor. 5. and wickednes and of the new lumpe and vnleauened bread 4 Besides when the Apostle in the same place 1. Cor. 5. aduiseth vs to keepe the feast not with the olde Leauen neither in the Leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth hee teacheth in generall what are the common euils in the sanctification of a hearer which he must flie shake off and mortifie namely the reliques of originall sinne which is signified by the olde Leauen Moreouer the little sources of euills that flow from the fountaine of originall sinne such as are eyther manifest impietie called by the Apostle the Leauen of maliciousnes or hypocrisie noted by the name of the heauen of wickednesse and on the other side he shews what good things are to be imbraced and solowed such as are sincerity and truth Now that the Hearer may attaine to the benefit of both these that is to say to purge out the old leauen and the leauen of maliciousnesse and wickednesse and to keepe the feast with the vnleauened bread of sincerity and truth it behooueth him to haue a grieuous combate and contention which can by no means be ended before the end of this teÌ„poral life 5 This also must generally be obserued that the chiefest is most eminent in euery profession as the father of the familie the Preachers Pastors Magistrates and their Ministers ought to make their lights shine before others in the care of sanctifying themselues therefore is it commaunded that they should obey them that haue the ouersight of them â—eb 13.1 and how much the example of great men and magistrates preuailes and what the Spirit of God doth worke by them is so well knowne that it needes no further declaration then that of the Wise man As the Ruler of the people is so are all they that dwell vnder him on the contrary what euills ensue when the Rulers and Leaders dedicate not their studies and cares to holines and religion but to impuritie malice and hypocrisie are not nor can not bee lesse then the hauocke which a mightie tree maketh when being cut downe it bruseth
not subiect to distraction which we may often vse but especially in iourneying and at such times as wee cannot fitly haue opportunity to pray in another sort And that is to recite the Lords prayer or any other which wee haue by heart and that all by leasure inter-posing so much time betwixt euery sentence as that one may well pawse and take breath in which distance of time inward consideration is to bee had first of the signification of the word secondly or of the Maiesty of the person to whom wee speake or thirdly of our owne vile and miserable condition and estate 3 The mixt kinde of prayer consisting both of mentall and vocall prayer is more easie then that of the minde and may bee vsed so often as a man shall finde himselfe in respect of some indisposition of body or mind vnfit for meditation And this methode of praying may bee vsed first concerning the commandements of God as for example taking any precept of the Decalogue or ten Commandements and to ponder with himselfe how ill hee hath obserued that commandement vntill this houre calling to minde the sinnes hee hath committed against that commandement and in minde begging pardon of them and then concluding with the Lords prayer secondly concerning the seuen capitall deadly sinnes seil Pride Auarice Luxury Enuy Gluttony Anger and Slouth hee may proceed in the same sort and beginning first with the sinne of pride hee may first obserue and call to minde the sinnes hee hath committed in that kinde secondly desire pardon for them and thirdly shut vp all with the Lords prayer vocally vttered Thirdly concerning the three faculties of the soule Memory Vnderstanding and Willl in which hee may follow the same order of praying mentally and vocally as before as for the point first why God gaue him a Memory secondly the sinnes hee hath committed not vsing the Memory to that end for which God gaue it him thirdly closing all with the Lords prayer The same course to bee holden concerning the Will and Vnderstanding fourthly concerning the fiue senses of the body the Sight Hearing Tasting Smelling and Touching lastly euery man may vse the same forme of prayer in respect of the duties of his Calling and that with much profite and facility first pondering why God hath placed him in that Calling and Degree secondly how often hee hath sinned against God in neglecting and abusing the duties of his Place Calling thirdly concluding all with the Lords prayer from the heart and mouth to store him with fit graces for his Calling and forgiue him the slips and errours committed in his Calling Now before I put a period to this discourse of prayer it will not bee impertinent to stirre vp the heart of euery Christian to the practise of this so necessary a duety And the rather for that in this declining age of the world most sort of people are very remisse therein for the most part making it a custome rather then a duety of Religion Religion which indeed is nothing else but the worship of God is of all morall vertues the most noble producing many both inward and outward most excellent actions but of the inward none so worthy as that of prayer and deuotion This Religion is a vertue resting in the will of man by which all due worship and reuerence is done vnto God and prayer being the act of that vertue is the lifting vp of the minde vnto God for the will moues the vnderstanding to doe all due worship and seruice vnto God But how great the dignity of prayer is may not obscurely bee deriued from Religion whose off-spring prayer is for if Religion bee a vertue obtaining highest roome amongst all morall vertues then must prayer which is the act of Religion bee most excellent of all other actes of vertues for albeit this bee no Theologicall act yet more loftily then others it respecteth and looketh at God as at the end and complement of all Yea euen from the lifting vp of the minde which by all the Saints of God is attributed vnto it the worthinesse of prayer shewes it selfe as if the minde giuen to prayer scorned the remembrance of the creatures lifting vp it selfe to the most excellent Diuinity it selfe And surely the thing it selfe if wee consider it according to the conditions of men seemes to haue extraordinary worth in it for if so great honour bee atchieued from the acquaintance and neerenesse of Kings and Emperours that men value it before riches or any other thing besides as the often and much affected ambition of that honour doth testifie what honour shall wee account that which the often conference and familiarity of God begets Vpon this hinge doth hang the commendations of all the holy Fathers and Saints of God in all ages all of them haue most greedily embraced this care for this cause haue they hid themselues in Defarts and Dennes for this alone forsooke all preferments this was the most fat pasture of great and worthy minds and not onely those whom Christ by his example taught continuing all night in prayer departing into the Desart by the space of forty daies and for thirty yeares together without many words attended his Fathers pleasure but euen those fore-runners of his blessed comming did most religiously and duely in all ages reuerence this Diuine exercise of prayer of which what more vn-excepted witnesses can bee then Abraham walking the Desarts Moses feeding his Sheepe Elias and Elisha inhabiting Mount Carmell Who setting aside all other respects and taking vpon them the worship of the onely true God seemed so much to forget themselues that they seemed to carry mindes in the body voide of the body as it were by prayer transformed into God With such power is prayer endued that the same thing which befell the Maister of all Wisedome the Sonne of God whilst hee prayed in Mount Tabor that his countenance was changed the same seemeth often to befall those skilfull and zealous in prayer that whilst drawing the Diuine Beames from the society of God they shew some excellent thing to other men as from a higher degree to be looked on which may strike reuerence into the beholders Surely it must needs bee matter of great sublimity which as soone as it gets place in mans heart begets in it an immense hope of felicity For seeing it is euident that those good things which make man happy can bee deriued from no other fountaine then from God which though albeit the most bountifull God doe freely giue yet will hee haue them demanded of him it commeth to passe that hee who conceiues to himselfe a firme purpose of this care and endeuour hath already found out the right way of happinesse and hath happily entred into the same Hence is it that our capitall enemy vseth a thousand machinations either to deterre vs from our enterprise or to make vs go on with the lesse animosity and courage for hee knowes that such as march on valiantly vnder this
with me euen where I am that they bee one as wee are one I in them and thou in me euen that they may be one in vs. These are some of the ends which wee must set before vs when wee come to celebrate this most holy communion There are others who prouiding for the more vnlearned sort and the frailty of memory doe draw frō these seuen petitions of the Lords praier seuen ends and considerations sit to be obserued of such as come to the holy communion which they distingush according to seuen daies of the weeke assigning one to euery day Thus the 1. day thou shalt come with the affection of a faithfull seruant desiring that the name of God may bee hallowed and sanctified of all and may be honoured of all nations 2 Thou shalt put on the affection of a sonne and desire that the Kingdome of God and the inheritance of thy heauenly father may come vnto thee and all that call vpon his name 3 Thou shalt take vnto thee the affection of a spouse intreating that as in heauen so in thee and in all earthly things Gods will may be fulfilled 4 Thou shalt thinke thy selfe most needy and shalt come with a beggers affection that in some sort thou maist bee fitted to eate the heauenly bread and that thou maist daily receiue the breade of Gods word and the bread of celestiall helpes to liue holily 5 Thou shalt put on the affection of a sinner and beholding thy selfe intangled with thy sinnes thou shalt make hast to this heauenly banquet that thou maist obtaine forgiuenesse of thy sinnes 6 Considering thy imbecility and touched with the affection of a man who is inclosed with most puissant aduersaries thou shalt begge to bee deliuered from the enemies of God thine enemies spirituall and temporall 7 Feeling thy selfe to be prone to all euill and propense to all kinde of vices and Sathan euer more ready to assault thee thou shalt come to this sacred conduite of graces that thou maist be requited from all true euils namely Satan sinne and all the miseries of this life Some there are who not vnprofitably doe order their intention frō the consideration of the 7 words of our Sauiour on the crosse 1 He said Father forgiue them Luk. 23. for they know not what they do And they imitating our Sauiour must adorne themselues with charity and pray as well for their enemies 2 He said to the theefe Very I say vnto thee Luk. 23. this day shalt thou be with mee in paradise And they allured by the largesse of so great a promise come to the communion that they may conceiue hope and draw nere to the reward of glory 3 Hee said to his mother Io. 19. behold thy Son and to his disciple behold thy mother and they compelled by their beggary and misery come to his holy Sacrament that they by his prouidence may be prouided of all necessaries 4 He said I thirst therfore they seeke out of this blessed mystery Io. 19. an ardent desire of perfection and thirst of righteousnesse 5 He cried and out of the loue of a most beloued Son Matth. 27. complained that hee was forsaken therefore they approach this Sacrament that in all pressures and temptations they may know that the help of God is at hand 6 He testified his obedience saying Io. 19. it is finished Therefore they celebrat the cōmunion that by a cōstant obediēce of cōmandemēts they may happily finish their course 7 At lēgth he cōmended his most holy spirit into the hāds of his Father Luk. 23. and they desire the vnion of the soule vnto God that he would be pleased to ioyne thē by loue to their Father and most louing Lord and Husband But whether thou wilt imitate any of these or some other of thy owne inuention I leaue it at thy choice onely labour that thou come to this holy sacrament with a most pure actuall intention of pleasing God of coupling thy selfe vnto him by loue 3 Now followeth the stirring vp of the deuotion which is the third thing in this preparation This is stirred vp by an attentiue meditation of this sacred mistery the power whereof is so great to catch and inwrap the soules of men with loue that they must be stony or rather brasen soules which at the presence of so great a fire melt not In this mystery there are infinit things to bee meditated but I will reduce all to three points namely First who it is that commeth vnto vs. Secondly vnto whom he commeth Thirdly for what cause hee commeth I call it comming because be is neuer absent from his owne ordinance but commeth with his effectuall graces to replenish the soules of the worthy receiuers Euery one of these points may bee dilated by the number of seauen that by the weeke they may serue by distinct reason to dispose the soule Who commeth in this Sacrament Christ with all his graces to bee ioyned vnto mee To whom commeth he to me a despicable man who am not worthy to bee present at his holy Sacrament or present my selfe before him For what cause comes hee Not to seeke any good to himselfe but that he might giue vnto me his whole Church yea the whole world innumerable good things 1 Who is it that commeth Christ a King receiued with this acclamation Blessed is the King of Israell that commeth in the name of Lord. Io. 12. To whom it is a small thing to be king of men seeing he is a King of the whole world A King gentle and meeke who comes to reigne not that hee might fleece and poll his subiects but that hee might teach righteousnesse and with most abundant saluation saue his people Hence it is written Behold thy King will come vnto the righteous and a Sauiour Zach. 9. 2 To whom comes he To his vassall a debtor of 10000 talents who hath not one farthing to begin to pay so huge a debt 3 For what cause comes he Not to sell his miserable seruant and to take all that he hath and make his sonnes slaues but to giue vnto him the immense price of his body and bloud which is infinitly greater then the debt he was to pay 2 Who is it that comes Christ the Lord who saith of himselfe Yee call me Master and Lord Io. 23. and yee say well for so I am But such a Lord as laieth on his seruants the sweete yoake and easie burden of his Law and for the obedience of one moment thereof in and through Christ will giue an eternall weight of glory 2 To whom comes hee To his slaue who more then millions of times hath broken all the bands of his most holy Law and shaken off the yoake of all due seruice and more then so hath sworne homage and subiection to the aduersary of his Lord sin and Sathan 3 Why comes he That hee might draw vnto him with the cords of Adam Hosea 11.
thy Maiesty Let all the guifts of thy holy Spirit rest vpon me O Lord the spirit of Wisdome and Vnderstanding the spirit of Counsaile Strength the spirit of Knowledge and Piety and let the spirit of thy Feare fill my heart that by these guifts I may bee made immoueable from thee and may grow vp to be a perfect creature in Iesus Christ Of other guifts graces which do not belong vnto sanctification giue mee so much onely as may serue to the saluation of my soule and performance of thy will And grant that I may bee imploied all my life in such businesse as may bee to the glorie of thy name my owne saluation Giue me O my God this grace that in all the talents and guifts which thou hast giuen mee I may neuer seeke my selfe but thy praise glory giue mee of thy goodnesse the guift of perseuerance that by no sin I may euer be separated from thee but vntil death and for euer may perseuer in thy grace Giue me by thy immortality and the most blessed death of my Redeemer a happie end of my daies in him and that after a good life in thee I may die the death of the Righteous take from mee the too much loue of this life and the immoderate feare of death graunt that I may so liue that I may say with the Apostle Phil. 1. I desire to be dissolued and to bee with Christ Giue me an inward light of the houre of death that I may flee the flattering inâ—icements of the world giue me an inward sauour of blessed eternity that I may ioyfully forsake all transitory things Giue me a true resignation in thy most holy will that I may willingly depart hence when how thou shalt dispose receiue my spirit cloathed with thy grace loue that for euer it may cleaue vnto thee To conclude take from me whatsoeuer may keepe me from thee giue me O Lord my Redeemer most potent helps to liue holily and die happily These are my petitions O my God these are the desires of my heart which I pray beg by all thy mercies the infinit merits of thy Son may be fulfilled not onely in me but in all my brethren vnto the worlds end that we may euer please thee in this life and inioy thy blessed presence in the life to come Amen Being thus prepared for some good time before the communion it followeth that comming into the Temple thou shouldest cast downe thy selfe vpon thy knees and prepare thy selfe further inuocating the name of God thus O blessed Trinity my God and my Lord I doe now come to be partaker of all those heauenly riches of my Sauiours life death and resurrection 1. In confession of that supreme dominion which thou hast ouer all creatures and of all manner of subiection which wee haue towards thee 2 In commemoration of the most bitter passion and death of Iesus Christ thy Sonne and my Sauiour according to his commandement saying As often as you doe this doe it in remembrance of mee 3 In thankfulnesse for all those infinit riches conferred vpon vs by his most precious death 4 In thankfulnesse for all his benefits wherewith he hath in this world magnified his Saints and mee his most vnworthy seruant O most omnipotent Father I come to this thy true refreshment of soules confirme in mee by thy grace all things which may make me worthily receiue the same I come vnto thee that thou who art life it selfe may by thy grace quicken mee thou which art the light may illighten me thou which art the fire may inflame me thou which art the rest may quiet mee thou which art the purity may purifie mee and thou which art ioy it selfe may reioice me I humbly pray by thy wisdome illuminate me that I may worthily vse these holy mysteries adorne my soule with those seauen fold graces of the blessed spirit that by thy infinit charity I may bee inflamed to receiue it worthily O my God I come vnto thee as smalnesse vnto greatnes as darkenesse vnto light as vncleannesse to holinesse as infirmity to power as the creature to God his Creator O make mee great in thy eies turne my darkenes into light my vncleannes to holines my infirmity to power shew thy selfe in mee as a most wise and potent Creator so a most wise and louing Recreator Redeemer I am most vnworthy to receiue so great fauours I confesse altogether vnworthy because I haue euer offended thee and past by al thy coÌ„mandements vnworthy because I haue euer coldly negligeÌ„tly serued thee vnworthy because I neuer fully with all my heart loued thee vnworthy because I am but dust and ashes nay very filth if any thing be worse worse then that I come vnto thee whom the heauen of heauens is not capable of how much lesse this house I come vnto thee who art the coÌ„mon Father of Men and Angels and who will not reuerence his Father I come vnto thee who art the Lord of all creatures who will not doe homage to such a Lord I come vnto thee as to the Father and Lord whose honour I haue contemned whose sonnes and brethren I haue not once but often both by word and example smitten and who will not tremble to stand before him so offended I come vnto thee my Lord whose seruant I haue smitten vnto thee my Father whose Sonne I haue slaine I smit him by word I slew him by example and shall I not feare such a Lord and reuerence such a Father Yes surely but yet as I come with feare so will I come with hope as I come with reuerence so will I come with confidence For thou hast appointed thy Sonnes bloud whom I haue slaine to be the only soueragin antidote heauenly remedie to heale my wounds and this thy blessed Sacrament to be the Cabinet out of which I must take that sacred plaister for it is the bloud of Iesus Christ thy Sonne 1. Io. 1. that clenseth vs from all sinne He is the bread of life Io 6. hee that cateth of it shall neuer die These words indeed are Spirit and Life they giue Spirit vnto my wounded spirit and life vnto my dead soule O looke vpon thy seruant that I may liue O blesse mee with the guift of such a faith as that out of my belly may flow riuers of water of life Amen 6 How to giue thanke after the Lord Supper is receiued IT were very absurde to receiue so vnspeakable a gift and not to returne thankes if after dinner rest from businesse and imployment be necessary for the health of man that the naturall heate may concoct the meate turne it into the nourishment of the body much more necessary is rest this feast being ended from distractions and businesse that the benefit of this Sacrament may come vnto vs and that it may diffuse his vertue strength into our soules But who will be so
ingrate as to passe by such and so greate a benefite without thanks who is so colde as that hauing tasted meat so reeking hoate with loue doth not also himselfe waxe hoate surely that were a signe either of spirituall death or of stupidity disposing vnto death After the holy communion if thou doest not feele some spirituall refection it is a signe of spirituall infirmity or death Doest thou put fire in thy bosome and feelest no heate or hony into thy mouth and feelest no sweetnesse how then canst thou eate and drinke at this heauenly Table and not be drunke with the plesures of Gods house therefore let vs learne of others who haue receiued small fauours with thankfull hearts to take this great benefite with no lesse thankfulnesse When Boos perswaded Ruth to gleane the cares after his seruants he said vnto her hearest thou my daughter goe to none other field to gather neither goe from hence but abide with my maydens let thine eyes be vpon the field that they doe reape and goe thou after the maydens haue not I charged the seruants that they touch thee not besides when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne This benefit with what thankfulnesse doth she repay it she fell on her face and bowed her selfe to the ground and said how haue I found fauour in thy sight that thou shouldest know me seeing I am a stranger but thou art called not by a rich man but by God not to gather cares but to eate the bread of life not to drinke water of no value but to drinke the pretious bloud of the Lord art thou inuited with what great humility what great zeale what great affections of loue oughtest thou to giue thankes for this benefit Ester inuiting her Lord Ahashuerosh to a banquet hee so esteemed it that he said vnto her What is thy petition Ester that it may bee giuen thee Est 7. And what wouldest thou haue to bee done Albeit thou askest the one halfe of my Kingdome it shall bee giuen thee Out of doubt here is greater cause without all comparison of thankefulnesse for there the handmaide inuites the King but here the King inuites his vnprositable seruant there are earthly cates here are heauenly viands from the banquet proceeded the death of an enemy and temporall safety but from this ariseth the destruction of sinnes and spirituall saluation Who thē is it that admitted to so magnificēt a feast doth not offer vnto God so inuiting him not onely a part of his heart but the whole heart and whatsoeuer he is or hath Who is it that doth him not all duties of loue and praise 2. Sam. 9. What did Dauid with Mephibosheth that he might shew towards Ionathan his father did not hee promise him all fauour Did he not restore vnto him the things that were Saules and commanded him to eate meate at the Kings table And what answered Mephibosheth Who am I thy seruant that thou shouldest looke vpon such a dead dogge as I am Behold what God hath done for thee euen wonderfull things he hath giuen thee many benefits hee hath left thee a dispensatory and most rich reconditory of all graces the blessed Sacrament hee hath giuen that his flesh to eate and his bloud to drinke And what wilt thou do vnto him Wilt thou bee vnmindefull of so many and great benefits contained in one Sacrament Wilt thou forget the Sacrifice of praise and thanksgiuing Wilt thou goe from this table by and by to thy worldly imploiments the Lord complains of those ten leapers whereof but one returned to giue thankes Luk. 17. where are the nine and that worthily for nothing is more damnable then vnthankfulnesse And what complaint will hee take vp of thee if thou receiuing not a corporall but a spirituall health shall either returne no thanks or very cold ones and so great a guest being left alone and vnsaluted shalt betake thy selfe presently to the cares of the world It is the duty of all holy men as soone as they haue tasted this heauenly feast to recognize the great benefit of it and to giue God immense thanks for it Holy Dauid may seem to haue prophesied the same all such as are fat haue eaten and worshipped all they that goe down into the dust shal kneele before him And who are these fat ones of the earth are they not the righteous and holy men which in this world possesse the true riches and are fatted with celestiall cogitations and enioy the most pure pleasures of the spirit Who are those that go down into the dust Is it not the humble in heart who in contempt of themselues fall downe vpon the earth and make themselues inferiour vnto all These doe first eate that is take the misteries of the body and bloud of Christ presently praise the Lord and adore him with thankefull hearts I doe no wrong vnto this place of the Psalms in expounding it thus for two worthy learned men long since haue so vsed it Bas Theod. Thou therefore that couetest to imitate these fat ones of the earth and wilt be partaker of their good things doe not thou separate the things which the Spirit of GOD hath ioyned together eate and adore receiue the benefit and at the least returne though not sufficient yet such slender thankes as thou art able Say with the same Prophet Psal 56. vnto thee will I pay my vowes vnto thee will I giue thanks Where wee read thy vowes are vpon mee O God I render praises vnto thee Thy vowes my God and thy desires or those which thou desirest from this thy creature are not farre off I can easily haue them they are ready without mee I haue them within my selfe which are praises and thankefulnesse which for so great a benefit I will answere thee Being with such cogitations as this stirred vp thou must for some halfe houre or as thou shalt thinke fit get thee into some priuate place and bestow thy self in giuing of thanks And if thou hast not better of thine owne or be one of them who being acted and lead by the Spiof God need no preuention of meditations thou maist vse these seauen meditations which may be assigned to euery day of the weeke 1 Meditation 1. Behold Christ Iesus thy Sauiour in thy heart by faith as a most potent King and thy selfe as one guilty of many sinnes standing before him and desiring mercy 2 Giue him infinit thankes 1. That he hath beene pleased to leaue thee so great a pledge of his loue as to be present at this holy Sacrament not as a Iudge punishing thy sinnes but as a most louing Father and King pardoning thy offences 2. That with so great fauour hee hath heard thy praiers put vp with such a polluted heart and lips 3. That hee would condiscend to dwell in that fowle and vnprepared house of thy heart 3 Detest all thy sinnes before him conceiue
wee repent for our sinnes when wee desire and purpose to shun them when in the discussion of the conscience wee shall vnderstand that they are euill and displeasing vnto God For the euils which either out of ignorance or infirmity or yet or mallice wee haue committed this discussion and this examination doth detect sets them before the eies of the minde that they may bee lamented and blotted out Therefore the things which we haue committed with more precipitancy then prudence and feare to be euil we must diligently discusse and by a wise retractation inquire whether they be iust or vniust profitable or vnprofitable Hence wee may collect that who doe not often examine themselues can seldome or neuer haue a right and sanctified life For euen as a line is not thought to bee exorbitant and swaruing from straightnesse when it is look't on without the helpe of the rule but assoone as the rule is laide to it the obliquity and crookednesse of the line is discouered so the defects of our liues do passe by and out of our knowledge whilest that the Rule of Examination doth not ponder all our workes For this discussion of the Conscience is the rule which directs our actions and shewes what is crooked and what is streight what is acceptable and what is odious to God in them If therefore the rule be necessarie to Artificers to the doing of their workes according to arte surely then is the examination of our thoughts and workes necessary to vs to the end that wee may liue well and frame our liues according to the rule of vertue When wee doe purpose to clense a house wee first gather and sweepe all the filth in one place that wee may afterwards cast it our So is the house of our conscience to bee clensed examination gathers our sinnes together and repentance after that casts them out But if by this exercise we doe not see our sins and defects and gather them into some corner of our memory euen to our confusion and teares for them how shall we euer cast them out One doth very aptly compare the examination of the conscience to the moouing of the humours in the body by physicke for as the art of physicke doth first by the benefit of some medecine mooue and collect the humours and afterwards by some potion driues them out so the art of holy liuing doth first by examination mooue our sinnes and as it were pull them out of their residence and after by true repentance castes them out This to bee the true fruite of examinatiō the Prophet shewes Let vs search and trie our waies Lam 3. turne againe to the Lord. For what other thing is it to search our waies but to discusse our manners affections words workes and thoughts What is this inquisition but to trie by examination whether these same things bee good or euill acceptable or odious vnto God And what will hence follow Surely that wee may returne vnto the Lord and by true repentance put away his indignation and obtaine his mercy and fauour Therfore the discussion of Conscience is auailcable hereunto that wee may detest and lament our sinnes Thus holy Dauid stirred vp himselfe to the destruction of his sinnes Psal 6. I am wearie of my groning euery night wash I my bed and water my couch with my teares Hee had said before Turne mee O LORD and deliuer my soule O saue mee for thy mercies sake In which words hee praies that the Lord would pardon his former sinnes But that I may obtaine pardon saith hee I will weary my selfe with mounrning I will in the place of my rest call to minde my sinnes and will sill my bowels with sorrow and griefe For this is the way O Lord to bend and incline thy mercy and allure thee to spare and forgiue my sinnes But now let vs briefly lay downe the necessities of this discussion 1 It detects our sinnes and giues light and wisdome to know them For whilst wee accustome our selues to looke into our selues and to separate the euill frō the good we are instructed of the Lord who is faithfull how to doe that is good shun that is euill When Gedeon was threshing wheate by the wine-presse to hide it frō the Midianits Iud. 6. the Angell of the Lord appeared vnto him who taught him the will of God and made him captaine to ouercome the Midianits And what is this to thresh wheat and hide it from the Midianits but to examine thy life by a wise consideration to auoid the snares of the diuell Doth not GOD looking vpon this thy labour send his messenger to make thee captaine against thy enemies whilst thou feelest a light sent frō heauen to make thee know thy sins and stirre thee vp by teares and repentance to cast them out What is it to thresh wheate saith a holy father but by streightnesse of iudgement to separate the graines of vertues Greg. 3. Mor. from the chaffe of vices Therefore those that by iudgement and examination separato their good deeds either from wicked workes or affections doe prepare themselues to receiue the beames of diuine light At the last day when God shal iudge the world he wil first examine the consciences 1. Cor. 4. and by the examination manifest them that after hee may giue vnto the Godly most ample rewards and to the wicked most bitter torments because euen nature doth teach that no man is to bee iudged good or euill till his cause bee knowne of the Iudge God will set before man his sinnes Psal 49. hee will write them in his sight with the pencill of his wisdome that hee may know himselfe guilty and GOD iustly punishing him and the same order if wee will doe aright must wee obserue namely first by a prudent examination ponder all our thoughts and workes before either wee arraigne our selues as guilty or acquite our selues as innocents For neuer whilst wee here liue will there bee awanting in our hearts sufficient matter to humble vs and to prouoke vs to a holy repentance except our liues lie hid vnder the vaile of selfe loue 2 Another reason of the necessity hereof is for that no man can without it sufficiently conceiue a detestation of his sinnes For who euer was mooued to detest the misery hee knowes not Who euer grieues for the stripes hee feeles not Or the infamy hee knowes not such is he who is vtterly ignorant of his defects and miseries who doubtlesse will neuer grieue for them nor by any censure of amendement will cast them out And how shall hee not be ignorant of his defects who neuer lookes into himselfe Who doth not examine and discusse himselfe And who neuer obserues what hee caries either in his hands or in his heart Therefore discussion of the consciēce is the beginning of all soueraigne sorrow and repentance whereby when wee behold our owne cases and estates wee are stirred vp to sorrow and detestation for
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