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
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.
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
thy meditation hath succeeded well or ill if well giue thanks to the goodnes of God humble thy selfe acknowledge it is none of thine but proceeding from God if ill aske pardon of God secondly enquire the causes whence that proceeded and consider duely how and with what diligence thou hast perfourmed thy part wherein thou hast failed and haue a firme purpose of amending it thirdly keepe in thy mind some fruite that thou madest of thy meditation that thou maist turne it to thy benefite fourthly briefly and wisely dispose of the businesses of the whole day and conceiue the good purposes that God inspires into thee fiftly if anie profitable poynt in meditation be vnderstoode note it in some paper that after thou mayest vse it to thine owne benefite or to thy neighbours sixtly sometimes before dinner or supper call to minde the morning meditation chiefely that point thou committedst to memorie and considering thereon renew thy deuotion seauenthly the good purposes thou conceiuest in the morning bring into execution and to that end be diligent to take all occasions eightly bee diligent all the day long to auoyde all vn-necessarie distractions as much as may be that at no time thou doe forget God but may in euerie place with heart and mouth say I haue set the LORD euermore before my face ninthly that we may profite in this heauenly Exercise of Meditation wee must make this examination beeing of so great moment twice a weeke examining how this meditation succeeded what profite was had by it what impediment was found in it And to this purpose must a certaine time bee limited to performe it in as Wednesday and Saturday in the morning and euening and so duely obserued But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular and therefore wee must knowe there are two other kindes of examination of the conscience the first generall when wee search out all our defects in thought word deed or omission committed that wee may the better amend our liues being knowne to vs which being fitly done in the euening is thus performed first in the giuing thankes for the benefites receiued secondly begging of God the Lampe of heauenly light and knowledge how to amend our deformities thirdly exacting an account of the soule for the sinnes that day committed fourthly humbly desiring pardon of God for them fiftly seriously purposing by the grace of God an amendment of life and so concluding with the Lords prayer The second sort of examining the cōscience is more particular touching some one defect or deformitie which we desire to reforme which being fit for a morning sacrifice may be thus done first after hee is vp to conceiue a firme purpose of most diligent taking heede lest that day hee fall into that sinne◠secondly after dinner withdrawing himselfe a little from other things let him doe these three seruices to himselfe first take an account of his soule and search well euery houre how often he hath fallen into that sinne secondly keepe the account in some note thirdly propose to himselfe a more diligent watch ouer that sinne Thirdly after supper let him do the same conferring day with day and weeke with weeke that hee may see how hee profites and incessantly desire Gods assistance to mortifie and ouercome that Infirmity This re-collection of a mans selfe and often entring into the priuy chamber of his soule setting himselfe by the benefite of imagination euer in the presence of God hauing one eye to the houre or day past and another to that to come will in short time bring a Christian to the greatest measure of perfection that in this world hee can arriue at and briefly consists in these three first to giue thankes to God who gaue him life secondly to begge pardon for the sinnes that houre or day committed and the mis-spending of it thirdly to propose to himselfe and to that end to begge grace of God to spend that houre or day more fruitfully Happy and thrice happy is that man who applies himselfe to this holy exercise for thus shall hee be preserued in a continuall deuotion and grow to a most soueraigne familiarity with God which is the perfection of man in this world The Third Daies Iourney of the Soule to Heauen is Prayer THIS holy duety and the former of meditation are so linked and matched together that hardly can the one without the other bee handled and explaned both of them being of great necessity to the perfection of a happy life and both of great difficulty in the practise of life and therefore no wonder if all diligence and industry of man be required therein If therfore we desire to be put into the right way of so necessarie and hard a worke as is prayer wee must addict our selues vnto these three maisters first the Spirit of GOD for if all good gifts come from God much more this most excellent art and grace of prayer which excelleth all other things is the speciall gift of GOD and therefore with most humble and instant prayers to be begged of GOD as the Apostle did of Christ Luk. 11. Lord teach vs to pray secondly the practise of prayer for by continuall vse thereof it is learned euen as all other Arts are As custome of riding maketh a man at length a good horseman so daily praying bringeth a man to great perfection in petitioning of GOD thirdly the paternes and examples of holy men deuoted to that heauenly exercise For as one saith well No Art is learned without a Maister Hence is it that both the Baptist our Sauiour proposed a Methode Forme of praying vnto their Disciples Luk. 11. Now that we may proceede by a right line in handling this point I will shew what Prayer is what are the kindes of prayer what is required before in and after prayer 1 That wee may know what Prayer is it behoueth vs to vnderstand that there are diuerse significations thereof of which the second seemeth to make most for our purpose for Prayer is often taken for Petition and so it is defined to bee a Petition of things fit to be asked of GOD Damasc lib. 3. de fide c. 24. sometimes it is taken for the conference of the soule with GOD whether asking anie thing of God or giuing him thankes or conferring with him about anie other thing in which signification it seemeth a Father tooke it Chrys Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God But sometimes it signifies generally all the inward actes of the vnderstanding will and other powers of the soule when they are lift vp vnto God and things aboue in which sense it seemes that the said Damascen tooke it when hee cals prayer the ascension of the minde vnto God And if prayer be taken in this sence then meditation contemplation the praise of God thankes-giuing petition obsecration offring vp our selues
short obseruations following the larger discourse whereof is in the tract of meditation first to know the mysterie or matter which we build our prayers on with the circumstances of time place persons c. secondly not to come to prayer with a tyred spirit after much reading or writing thirdly for some good space before prayer diligently fore-see and commit to memory the chiefe points you will insist on in prayer fourthly to enter the chamber of the heart a good while before prayer and shut the dore of the heart against all other cogitations thinking with himselfe what hee is to doe fifthly to come to prayer with great appetite and inflamed desire and as hee that hath no appetite to meat gets one with strong exercise of the body so about to pray wee must stirre vp our deuotion either by reading or diligent examination of the conscience sixthly to inflame him the more let him that prayes thinke that hee comes to a most rich veine of gold from whence hee may carry most rich treasures seuenthly with his minde and heart lift vp let him on the one side behold the greatnesse of God and his presence and on the other his owne vilenesse and multitude of his sinnes and that yet notwithstanding all this God vouchsafeth him a free accesse and audience eighthly with humble and deuout gesture of body let him doe vnto God most profound reuerence in heart and tongue saying Shall I speake vnto my Lord being but dust and ashes ninthly and lastly let him doe all these with great obseruation but yet without scruple or too much anxiety of heart if hee forget any of them 2 What is to bee obserued during the time of prayer I refer to the former tract of meditation where I haue shewed these foure requifites in this part first a preparatory prayer secondly certaine praeludia and prefaces thirdly certaine points fourthly certaine colloquies with God 3 After prayer these things are diligently to bee obserued first a particular examination is to bee made sitting or softly walking for a quarter of an houre how our prayers haue succeeded well or ill if well then are wee to giue God thankes to humble our selues and acknowledge that this was not our owne but onely proceeded from the goodnesse of God if ill then to begge pardon of him for it Secondly inquity must diligently bee made wherein thou hast beene defectiue and a firme resolution to bee holden of more diligent obseruing them heere-after Thirdly thou must retaine in thy minde some fruite which God hath communicated to thee in prayer that thou maist conuert it to thy benefit fourthly briefly and wisely dispofe of all the businesse of that whole day that thou maist conceiue the good purposes which God inspires in thee Fifthly diligence must bee vsed that all the day wee remaine in a continuall deuotion as much as may bee free from all distraction neuer at any time for getting God but euery where from the heart proclaiming The Lord was euer in my sight Sixthly Psal 10. to conclude that this exercise may bee profitable thou must determine twice euery weeke an examination vpon all these things that belong to prayer seeing it is a thing of most account and heerein thou shalt examine how thy prayer hath succeeded whether thou hast made any passage in it whether thou hast felt any impediment and the like and to this end thou must conferre weeke with weeke and moneth with month and appoint certaine houres of the day to this purpose But yet it remaines that wee speake somewhat more of those 8 kindes of prayer that heerein wee may know first how to giue thankes secondly what things wee are to pray for thirdly for whom to pray fourthly of whom wee must aske fifthly how wee must aske 1 Mentall prayer as wee haue said is an inward talking of the soule with God to whom hee expresseth all his Petitions and necessities without any noyse of words and this is of two sorts first when the soule by it selfe findeth out sighes by which it speakes vnto God as if the soule should inwardly say ô Lord God thou hast inriched mee with many blessings giue mee grace to vse them all to thy glory and my owne saluation secondly when the soule doth ruminate with it selfe some vocall prayer as the Lords prayer or any other which it hath committed to memory and offers vnto God the Petitions therein contained In prayer therefore wherein a man hath to do with God for the most part three things are necessary first to giue him thankes secondly to aske things necssary thirdly to offer vp vnto God himselfe body and soule 1 Now that wee render vnto God worthy thankes for his benefites wee must propose to our selues a double catalogue of them in our memory the one of benefits in generall as his Creation Preseruation Redemption Vocation Iustification Sanctification Election his gratious patience long-suffering in expecting our returne and the like the other of particular benefites which as they are proper vnto euery man so must they specially of euery one bee remembred as namely that hee is borne of good and Christian parents that hee is of a good constitution of body and sound that hee hath beene preserued and deliuered from many infirmities and dangers of body and soule and such like euery one of which benefites if we doe but a little ponder with our selues wee shall finde a most large occasion of giuing him thankes and that we may haue rule heerein to procede by let euery one giue him thankes first for the blessings of nature secondly of Grace thirdly for blessings acquired Also first for the good things of the soule secondly of the body thirdly for outward good things in particular of all which hee must take an account of himselfe how God hath stored him with them that hee may bee thankefull for them And indeed it is meete that continually wee giue thankes vnto God seeing euery moment wee receiue benefites from him for no moment is there wherein wee receiue not from God life sense vnderstanding and all other good gifts both naturall and super-naturall that are in vs or belong vnto vs Therefore if when thou receiuest any benefite from any man thou art presently thankefull for it how canst thou but bee ingrate vnto God when receiuing innumerable benefites from him thou dost not answer them with a thankefull heart Thou shalt therefore giue thanks for things prosperous because they are giuen thee for thy comfort for things aduerse because they are ordained for thy correction and the augmentation of thy eternall Crowne thou shalt giue thankes for spirituall gifts because they enrich the soule and for corporall gifts because they preserue the body which is the palace and habitation of the soule Thou shalt giue thankes for the things giuen vnto thee because they belong vnto thee for the things bestowed on thy neighbours because they belong to such as thou art bound in charity Euer shall thy heart
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
together yet are wee all secure carnall blinde slouthfull petulant and most peeuish and peruerse both Teachers and Hearers either not ministering due censures and visitations or not enduring them to bee administred but except wee be rowsed vp their rests yet more grieuous things to fall vpon vs as these are Thirdly eternall punishments of body and soule for Christ who shall at the last day come as a iust Iudge shall ordaine the last censure both of godly and vngodly Teachers and Hearers This censure himselfe doth illustrate and set forth with singular comparisons of like things taken first Mat. 13.34 from the Haruest where the wheate shall bee purged from the cockle and tares which was sowne whilst men slept secondly from the separation of the good fish from the bad thirdly Mat. 13.43 from the rewarding of the faithfull seruant Mat. 24.44 and punishing of the vnfaithfull fourthly from the comming of the Bridegroome Mat. 25.1 where the fiue wise Virgins by which vigilant Preachers and Hearers are noted doe enter into the Marriage Chamber of heauen with the Bride and Bridegroome but the fiue foolish Virgins by whom slouthfull carnall and wicked Preachers and Hearers are ment are thrust out from the ioyfull Marriage fifthly from the account which the Lord requires of them to whom hee trusted his Talents Mat. 25.14 sixthly Mat. 25.31 from the Iudge before whom an infinite multitude of men stood to bee censured Mat. 25.32 seuenthly from the Shepeheard separating the Sheepe from the Goates and the same concluding censure of Christ Iohn Baptist remembers by purging the Floore Math. 3.12 and separating the Chaffe from the Wheate In this censure and triall of Christs touching blinde guides and lame followers no clamours nor answeres will bee of any force such as are at this day heard where the worst of men do boast of the Lord his Word and Glory For Christ shall say Math. 7.21 22.23 Not euery one that saith Lord Lord shall enter into my Kingdome but hee that doth the will of my father which is in heauen c. Nor shall the vaine excuses and shifts of those that are blindly led then auaile them such as many now a daies vse as if onely the Preachers must giue an account and not euery Hearer who suffered themselues to bee seduced Shall it not bee said to them If the blind leade the blind shall they not both fall into the ditch Namely the Ditch burning with fire and brimstome Apoc. 21.18 which is the second death O thou most sharpe and exquisite Censor and Iudge of Man-kinde Father Son and Holy Ghost doe thou in mercy rowse and raise both Preachers and Hearers from their sound sleepe of sinne let them know and acknowledge that this is the time of thy most gratious visitation that they may bee more carefull and patient of thy most wholesome censure that they may not bee inforced to beare that thy most heauy censure internall externall eternall but may ioyfully bee brought into their heauenly Countrey and bee with Thee and thy holy Angels blessed internally externally eternally Amen The second Daies Labour of a Christian to the end that bee may arriue at the Port of Heauen is to Meditate on sacred Things for the further enabling of him in the course of godlinesse AMongst all the exercises of a spirituall life as there iâ— none more difficult then the prayer of the minde and meditation of the heart so there is none more necessary which thing is aboundantly manifested as well by the infinite testimonies of most holy men as also by reason daily vse and experience it selfe so that it is no wonder if to get the practise thereof there bee great care diligence and desire required of euery man To the happy learning of this holy Art there are two Schoole-maisters very necessary First the holy Spirit of God for if all good gifts come from aboue much more this most excellent grace of holy Meditations and therefore with most instant and humble prayer is this gift to bee sought for at Gods hands Secondly the practise of Meditation for by it as are all other Arts so is that acquired for as hee who seldome or neuer writes shall neuer write perfectly so hee that seldome or neuer Meditates shall neuer come to the perfect vse and vnderstanding of Meditation But besides that wee may not faile in setting downe a right course of Meditation two things are to bee considered namely the Method and Maâ—â—er of Meditation for it is very fit that we know before-hand as well the manner how to meditate as the matter and obiect about which our minde is to bee employed else the want of either of these may so hinder our proceedings that wee shall not bee able either to bestow our minds in this holy exercise or to continue in it with that benefite which is to bee expected from it And this exercise comes very neere the nature of prayer if wee define prayer Chrys as some of the Fathers haue done to bee a colloquy and speech with God or an ascending of the minde towards God Damas for Meditation generally signifies all the inward acts of the understanding will and other powers of the soule when they are directed to God and things aboue And indeed Meditation is nothing else but a discourse of the understanding and studious intention of the minde diligently insisting about the finding out of something I say of the understanding either exhorting vs vnto that which is good or disswading vs from that which is euill and so weighing and digesting the godly things wee heare or reade to the worke of prayer euen as the foode whereby the will is fed and made strong and for this cause the manner of Meditation is to bee framed according to the worke of our will namely that Meditation may be vsed as an instrument whereby the will may bee affected with that and vnto that which is holy and good and for that cause may neither make too much hast nor yet bee too slow but onely may in such a sort bee exercised as may best serue the heart that when the will becomes inflamed it may bee interrupted vntill that heate being well allayed it bee fit to fall to it againe for more labour must bee bestowed vpon the affection then the meditation it selfe insomuch that by how much the meditation is shorter by so much is the prayer more happy being made fruitfull by the affection multiplyed vpon it In a word that wee may come to speake of the matter and manner of meditation as wee haue proposed this first vnderstand that meditation is in two sorts performed first when we meditate of things which may bee perceiued by the senses vnder corporall representations as of the actes of Christs Passion secondly or of things intellectuall as of the goodnesse and excellent beauty of God which albeit they may bee conceiued vnder some corporall imaginations yet they doe
maist consider all the good things which the blessed doe enioy and the euils which they want comparing them together that so they may make the stronger impression in thy minde 5 How to meditate on the things that belong to the knowledge of a mans selfe 1 Thou art to consider the time past Ber. present and to come a course of meditation much commended practised by the godly and heere thou art to ponder 1. what thou wast 2. what thou now art 3. what thou shalt bee heereafter Or to meditate duely in thy minde 1. from whence thou art come 2. where thou now art 3. whither thou art to goe Or thus 1. what kinde of entrance there is of man into the world 2. what kinde of dwelling and abiding hee hath heere 3. what kinde of passage hee is to haue hence 2 Thou must consider well as the godly haue euer vsed and prescribed to others for a rule heerein first thy selfe what thou art and of what qualities secondly those things which are vnder thee as the gulfe of hell ready to swallow thee thirdly the things which are about thee as the world the creatures the deuills fourthly those things which are aboue thee as Heauen glory and perpetuall ioy 3 To ponder seriously with thy selfe first what thou art by nature secondly what thou art become by thy sins thirdly what thou oughtest to be by grace and vertues fourthly what thou maist be by the grace of God and thy holy endeuours 4 To weigh diligently that excellent sentence of Moses Deut. 32.29 Oh that they were wise then they would vnderstand this they would consider their latter end First Required that thou be wise viz. haue a sound taste and rellish of the things past which are first the good things thou hast omitted to doe secondly the euill and wicked things thou hast committed and done thirdly the most pretious time thou hast mis-spent fourthly Iesus Christ crucified thou hast contemned Secondly thou shouldst vnderstand things present as first the benefites and blessing of God vpon thee in an vnspeakeable manner secondly the extreme vanities of this world thirdly the shortnesse and as it were the nothingnesse of mans life fourthly the difficulty and hard labour of mans saluation Thirdly that thou shouldst consider and fore-see thy latter end those last things of this world first death ineuitable vn-auoideable secondly iudgement where the Iudge most iust and in-exorable thirdly hell toments most in-sufferable and fourthly heauens glory most vn-speakable 5 To expend and consider the foure causes of man from whence hee hath his being and well being first the Efficient cause which is God of whom he was made secondly the Materiall cause that is the earth of which his body was made thirdly the Formall cause that is the soule endowed with the image of God fourthly the Finall cause that is eternall blessednesse for which cause and end man was created 6 Thou maist consider thy selfe according to the diuerse and sundry states and conditions of man first in as much as thou art a man secondly in as much as thou art a Christian thirdly in as much as thou art endowed and enriched with more blessings and graces either temporall or spirituall then many others are fourthly in as much as thou art a publicke person a Preacher or Minister in the Church or a Magistrate in the Policy and State 6 How to meditate on the matter of our sinnes 1 The first thing which wee are to doe is to consider and know our owne proper sins partly to the end that they may bee feelingly knowne vnto vs and partly that being known vnto vs we may take the more true sorow and compunction for them and make our repentance the more syncere and sound And herein it shall bee to good purpose to diuide this point into these considerations first the multitude of our sins secondly the grieuousnesse of them thirdly the harmes and euils they bring with them And for the multitude of our sins that we may haue the more exact knowledge of them it shall not a little profite vs to proportion our whole liues into certaine times and to bethink our selues in what places and with what persons we haue beene occasioned to sin Or to weigh with our selues our sins committed in thought word or deed or by omission of our dueties Or to meditate in what manner we haue sinned against God our neighbour or our selues and so prouoked Gods vengeance against vs. But we must here be very carefull in the calling to mind of our sins that we do not too much fixe vpon the memory of carnall sins nor of anger reuenge withall let it be obserued that the frequent memory of our fore-spent life is very profitable to a man that professeth Religion so that if hee do sometime make his whole meditation of it running ouer the whole course of his life for the space of a quarter of an houre which may easily bee done if hee diuide his whole life into so many parts as are the places wherein hee hath dwelt hee shall finde it no fruitlesse labour 2 Hee is to consider sinne in it selfe that hee may conceiue the greater hatred horrour and detestation of it Meditating first how much it is displeasing vnto God and how contrary it is to his goodnesse secondly how much hurt it heaps vpon man that commits it and oftentimes vpon a mans neighbour too and how much harme comes by it to his soule body honour and other temporall good things thirdly what harme and miseries it brings vpon the whole world and how seuerely God will take vengeance on it as wee see by the fearefull example of the Angels falling from God and the ruin of man-kind by the disobedience of our first parents 3 To consider those seuen capitall and deadly sins which are the roots and parents of all other sinnes and to meditate seuerally vpon one of them euery day of the weeke in this manner following first on the Lords day to meditate on the sin of Pride secondly on Monday on the sin of Couetousnesse thirdly Tuesday on Luxury fourthly Wednesday on Enuy fiftly Thurseday on Gluttony sixthly Friday on Anger seuenthly Saturday on Slouthfulnesse and Wearysomenesse in doing good And concerning euery one of these wee may not vnprofitably consider these three points first how greatly this vice displeaseth God secondly how greatly it hurteth man thirdly how often wee haue in this sin and the spawne that comes from it offended our good God And if wee shall double these points it shall not bee amisse by considering first how much God detests this vice how much he is delighted with the contrary vertue secondly how hurtfull this vice is to man and how behouefull the contrary vertue thirdly how often wee haue giuen entrance and entertainement to this sinne and how often we haue and how obstinately wee do keepe out the contrary vertue 7 How to meditate on the death of Christ 1 The first kind of meditation
of him Now we must know that the excellency of praier that it may bee imperious and commaund a blessing doth not onely consist herein that wee demaund some excellent thing but with all and much more that wee haue a sublimated and high motiue and scope And the motiue that should set vs to pray must bee to beleeue that our Lord GOD would that we should haue what wee aske and he would haue vs to aske that wee might thereby bee disposed to his seruice For blessed is the bread which hee eates who eateth to this end that hee might liue and liuing might be imploied in increasing in the loue of the glory of his God For so the asking of bread and whatsoeuer else with a such motiue is much esteemed in the sight of God Besides of such a minde we must bee that if wee thinke it not acceptable vnto GOD that we obtaine that which wee most desire forthwith as much as is in vs wee must neither desire nor aske it The hungry soule for the most part by the famine that oppresseth him is mooued to aske bread but so is not hee who rightly praies vnto GOD hee must aske meat and necessary grace and glory not chiefely for that he hath need of these but for that the Lord God would that wee should haue them expecting onely our prayer that hee might giue them vnto vs so that the will of GOD desirous that wee should haue these things must more mooue vs to aske and desire our owne good then the ioy and glorie which wee hope may accrue vnto vs thereby Therefore the manner of praying ought to bee that our soule hauing attained to a habit of asking that which God desires aboue any other things and exercised by many acts of so asking it not chiefly for our owne good but for that his most Holy will is most worthy to bee desired aboue all desireables whatsoeuer we shall aske let it be immixt and interwouen with such a habit and all the words of our prayers let them bee ioyned to the actes of willing and desiring whatsoeuer we shall aske for this cause that God desireth that wee should haue it whereby wee might thus become his more acceptable seruants and haue the greater loue towards him Happy are they that can thus pray for in few daies they shall grow to bee potent men in the Lord. To performe all the foresaid things are necessary the 2. and 6. instructions I will hereof giue this example For many doe pray with the some motiue yet speed not for the purpose some man asketh vertue â—â—d grant to some good end knowing that GOD hath commanded vs to aske of him necessaries Hee askes instantly acknowledging his owne vnworthinesse perseuers in this mannes of asking and feeles in his prayer some â—â—dste of sweetnesse and diuine loue Now some thinke this prayer to proceede from a perfect motiue and scope but it is not so albeit the prayer bee deuout and good But if you aske what it wants I answere there is this wanting that hee asked not of loue albeit with loue Therefore I say it sufficeth not that the motiue be perfect that hee loue and haue all other things but he must also be moued to aske of loue and not for the loue of the thing desired albeit yet euen the loue of the thing may be kept with much perfection so that in act it be resired to this that therefore it may be loued because God will that wee should loue that thing which now is not so in the former kind and therefore exceeds the bounds of prayer Therefore many considering this haue come to know that the loue of themselues was hid vnder the shadow of the loue of God and that it was true that albeit they loued GOD yet were they not mooued with this loue in act whilest they prayed but with the loue of themselues albeit not with an ill loue whereby they were mooued to aske that which they did because it was good This will be more easily vnderstood by that which often falls out amongst such as loue one another that one askes something of another and that with the loue wherewith hee loueth him yet not of or for the loue which hee hath towards him of whom hee asketh but for the loue of himselfe and his owne benefit Therefore as before is said wee must not aske so of God but we must aske with and for his loue that is we must actually perceiue a desire of obtayning that we aske whereby God by that may receiue from vs an acceptable obedience surely great and necessary is the attention that we may know the difference of these loues For it is a thing necessary to bee knowen and many thinke they haue gone aright in this businesse but looking neerer into the thing they haue found it to bee onely the imagination of the true loue of GOD and themselues to be far from it indeed Hee therefore beleeues and knowes himselfe to bee in the right way who continually builds as vpon his guide in the way vpon an actuall desire of obteyning by prayer these or these graces that God may reioyce to see him so beautified and that hee may grow in his loue And although at the beginning of this exercise many shall not only feele that they do not increase in deuotion but rather to haue made ship-wracke of that which they had before for which they shall be much grieued in their soules yet let them goe on cheerefully in this great worke And let them not admire that they feele this diminution of deuotioÌ„ for in that he finds in himselfe this coldnesse and indeuotion hee shall performe a farre more worthie duety then before whilest he seemed to taste a greater sweetnesse and contentment For this contentment was wont to arise from the loue of himselfe albeit not euill which yet is to be abandoned that one may bee wholly addicted to the loue of God which is best of all For when it arose from the loue of our selues which was very great we found great sweetnesse and pleasure in it but that loue being discarded the loue of God aboue entertained which at the beginning is but small little sweetnesse and deuotion is felt but this loue increasing the pleasure and deuotion will also increase For illustration whereof our owne experience will serue Wee see that two stickes doe burne together the one being drier and easily fiered the other not so yet the firing of the one makes the other being greene and not so apt to burne to flame and as it selfe doth but if you remooue them asunder you shall finde that sticke which was not so drie to loose both his flame and heate too and to keepe it from going quite out hee must be inforced either to vse the bellowes or else re-match it with the former which first set it on fire In like manner our loue of God being not so hot and inflamed of it selfe if yet it be ioyned to the loue
moment to loue God albeit no sinne concurre with it Wee may consider that the most skilfull workeman makes no gaine but whilest hee labours in his faculty so neither is the seruant of GOD inriched in loue but whilest hee produceth speciall acts of this loue Now hauing this considered this most Heauenly loue it followeth 4. To shew what course is to bee holden for the obtayning of it But before wee open that way let vs know that many haue erred herein thinking that the businesse may compendiously bee done and will presently at the very beginning bee fully exereâ—sed in the loue of God not sufficiently preparing themselves to â—he worke For looking vpon 〈◊〉 or in some sort smelling some thing concerning the greatnes of it it seemed vnto them a garden of such pleasure that not considering nor entring the iourney which the holy Gospell prescibes vnto such loue whereof wee speake they would not enter in at the doore but breake in another way and whilst they prouided not for theÌ„selues they found theÌ„selues wandring quite out of the way Surely God is so potent that he can at one leape place a man in the highest roome of the world yet he that leapes is to feare because sometimes he shall thinke himselfe to be lead of God when indeed he is lead by his own presumption And so may wee thinke of him who leauing the way of the Gospell will by by leape vp to the highest bounds of this loue Nor yet would wee haue such as prepare themselues to this excellent loue in the beginning quite to forsake it but least in the beginning they should cast theÌ„selues wholy vpon it they should forget the preparation and way of the Gospell which the Sonne of God hath deliuered vnto vs. For so much more certaine shall the preparation bee by how much one doth more highly place himselfe in the loue of God by such exercises as the Gospell deliuereth vnto vs and as is said are necessary to that loue Therefore the humble seruant of God who indeauours to receiue into his soule so pretious a liquor that through the sweetenesse of glory he may glorifie his most high God must 4. For many daies exercise himselfe in the things before spoken and aboue all things that he extricate and acquite himselfe from himselfe But when he shall see himselfe rightly or sufficiently at least exercised herein if the Lord be pleased to helpe him with the blessings of sweetnesse they shall bee a great helpe vnto him to loue with facility But if this sweetnesse be a wanting or else whilst this sweetnesse offers it selfe hee must of purpose worke on this manner Let him briefly call to minde how great that good and glory is which God hath considering him as the best and most worthy that all men should ioy at his good and presently let him incline his will to desire the same thing and to reioyce at that so great good of God let him persist in that will as long as he can And if hee be a little distracted or cooled herein let him turne himselfe by and by in the same manner of doing and so as much as is possible let him not omit to produce the acts whereby hee may desire or loue that good which God hath and in minde let him often leape for ioy considering God to bee most infinitly replenished with infinit good From the long continuance of this exercise hee must needs be lifted vp to that most high loue Nor is it any other thing to bring fourth the frequent acts of loue then if one heare and that in an houres space related many stratagems of some singular friends or some great honours done vnto him and reioyce at euery one of them euery one of these ioyes proceeding from affection towards him is called the act of loue Seeing then the glory and honor of God are infinit and of infinit excellency and in like manner whatsoeuer hee doth or createth and euery one of these shew his singular dignity and honour nor doe all the moments of our liues suffice to heare or consider them it is our part at the least to cast them vp vnder the name of infinit good and glory and to produce the acts of our will inclining it to desire it and reioice at it all the daies of our liues seeing wee owe this vnto him more then wee doe to any other friend in that of his great bounty so great a part of his glory doth result and rebound vpon vs. And one may so exercise himselues in these acts albeit that sweetnesse which they call deuotion be a wanting that in euery businesse and in euery place hee may loue God not needing hereunto any secret place or any other sequestration of himself as it daily falleth out that a friend reioyceth whilst he heares that of late some good thing hath befallen his friend so suddenly ioyeth at it without seeking any other time place or sequestration Vnto the producing of these acts it helps much to consider the second and sixth Instructions and also that in the Chapter of the hating of ones selfe Whence we collect how these acts ought to bee produced and that it all must bee done for that GOD is most worthy that wee should doe it for him Nor ought it to seeme a labour or staying of vs for these things to haue recourse to the foresaid instructions for when as for a few daies this thing shal be done one may then easily worke yea without returning to them any more Happily it may seeme to some to bee a more easie way to come to this loue if they doe feruently aske it of GOD by praier as wee haue spoken in the tract of Praier together with the exercises of vertues whereof wee haue spoken and if they bee rightly examined they are almost the same but yet he shall more briefly and more diuinely attaine vnto it who together with prayer shall know now to helpe himselfe with the acts of the sixth Instruction and that in that tract of the affections of the minde For in euery of the acts of them is found a new seruice and increase And seeing sometimes it falleth out that those who indeauour to produce these acts of louing and desiring the good and glory of God doe yet finde the will very dull hereunto Therefore to giue remedy to this disease wee beleeue that this commeth so to passe because there wanteth the holy hatred of our selues which our Redeemer taught vs as in the sixth Instruction or else some of our affections cleaue to some earthly thing as the loue of some delight not necessary or an affection to some person not rightly ordered He therefore that shall finde himselfe so dull ought diligently to search out in himselfe such defect or affection and to take it away with contrary acts Nor is it any other thing to bee willing to incline the will to bring fourth the acts of the loue of God aboue all things not
in this methode is most singularly proposed by what meanes one may come to the sublime and perfect practise of all that is written in all the bookes of God and godly men Besides this is shewed by the confession of many who thought themselues before to haue had a sufficient loue of God according to the frailty of man and that they serued him according to his will but yet hauing read some such direction and methode as this is they affirmed that almost they had not serued him at all and that now they serued him more in one day then in ten before And the same shal be also fully manifested by experience of theÌ„ who reading these things againe and againe will euer doe according to this forme or such like euer doing all they doe to the praise and glory of our most potent LORD God shall grow mighty and powerfull seruants of his for euer 2 The 2. point which in this 4. iourney of the soule to heuen I proposed was a daily short methode of practising such holy duties as wold make our whole liues a sweet smelling sacrifice to God This I will dispose into these sixe considerasitions 1 The duties which are to be done the former part of the day 2 Those to be don in the euening 3 Such as are to be don euery weeke 4 The duties to be don euery month 5 The duties to be don euery yeare Lastly the duties which at all times are to be done 1 The first worke of the day is is leauing of our beds and applying of our mindes to watch labour Wherin we must preuent the sun and euer thinke we heare the voice of the Angell arise quickly Act. 12. This timely rising is of great moment for vpon it dependeth the whole sensible deuotion of the whole day and the diuine visitation Assoone therefore as thou art vp turne thy heart and minde vnto God and labour in that first moment of day to bind him vnto thee with the affections of thy loue For it is iust thou shouldest consecrate vnto GOD the first fruits of the day and first receiue him into the closet of thy heart as that guest who to this end turneth in vnto thee and bringeth with him a troupe of vnspeakable graces to season thy heart and sanctifie all the actions of that day To this end therefore thou must cast from thy heart al thy cogitations wherwith Satan laboureth to exercise thee offer vnto God the first fruits of thy cogitations either in thought or some holy meditation vpon thy knees vntill thou hast coÌ„ceiued some affect feeling of deuotion labouring to cast froÌ„ thee al vaine cogitations which then doe chifely infest thy minde for hereby thou shalt be more deuout to euery good worke and more expedite al that day This is of great moment because if thou openest the gate of thy heart to any vaine cogitation or care it will make thee vnquiet and lesse apt to pray It is in the power of thy will Gods grace assisting it to admit this cogitation but not to reiect it after it is admitted because after it hath gotten the possession and dominion of the heart it will be very difficult to cast it out Whilst thou art it cloathing thy selfe inuocate the blessed Trinity and pray with heart and deuotion for the obtayning of zeale to pray of holinesse and diligence in performing the duties of thy calling For this purpose thou must haue in memory some such short praiers as may stirre vp thy affection This done and thy selfe being fully made ready cast downe thy selfe before God and with as great affection of minde as thou canst giue him thankes that hee hath giuen thee as quiet night and wholesome sleepe that hee hath graunted thee a new day and longer time to acquire thy eternall saluation and that hee hath deliuered thee from many daungers both of body and mind from all the iullusions of Sathan and thou shalt instantly begge of him grace to shunne all kinde of sinnes to performe worthily the duties of thy calling and in all things so to seeke his most holy will that thou maist be acceptable vnto him offer vp vnto him thy body and soule thy cogitations desires words and workes in the vnion and merit of Iesus Christ that from it and it onely they may become acceptable to him Lastly put on a full resolution of shunning some particular defect and sinne and of exercising some particular vertue and aske of GOD a speciall faour and helpe to the performance of this holy worke 2 After we are thus risen from our beds wee are to prepare our selues after a little while to pray For he that comes to pray vnprepared is like vnto him that teÌ„pts God because hee doth not so much please God and obtaine any thing of him as he doth prouoke his indignation against him Now the preparation which then is to bee made is of two sorts 1 If a man bee not of a good memory or much exercised in matters of deuotion hee must from some booke or paper appointed to that vse read againe the points of meditation which he reade the night before as wee shall after shew that the mind bee not in the time of praier wandring to seeke matter and so bee distracted The 2. is conteined in those words of Abrham beginning his praier to God Gen. 18. I haue begunne to speake vnto my Lord and I am but dust and asâ—es In which words are three things which this excellent preparatioÌ„ consists 1 That thou thinke thou must pray because thou art but dust and ashes 2 That thou consider him to whom thou speakest that hee is thy Lord God 3 That thou meditate the things thou art to speake A holy father interpreting these words saith thus Thinke not O Lord Chrys that I am ignoraÌ„t of my self and do exceed my bouÌ„ds vse too much confidence For I know that I am but dust ashes but as I know this and know it clearely so neither am I ignorant of this that the greatnesse of thy mercy is plentifull that thou art rich in goodnes wouldst haue all men to be saued Think therefore whom thou art to wit a most vile man a most ingrate sinner for thou art indeed dust and ashes dunge and stinch it selfe and with this cogitation humble thy selfe Thinke also to whom thou doest pray namely to the most wise mercifull and potent God the louer of Angels nature the repairer of mans nature the framer and maker of all things Admire his dinine Maiesty inâ—â—mously present which susteines thee loue his infinit goodnesse which is ready to heare thee and graciously to fauour thee be rooted in hope in that thou canst neuer depart out of the presence of so great a King either empty or forsaken Lastly thinke what good affect thou wilt drawne from thy meditation that thou maist direct thy considerations vnto it and what thou wilt pray for that so thou maist obserue
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
is to be receiued by vsing it let them mortifie themselues and know that not sensible deuotion but the purity of the soule is to be sought as the chiefe end in this Sacrament but if it proceede from an impatient desire and violent loue that contents not it selfe in any but in the Lord if there be purity of life the gift of prayer an euident profit by the Communion the edification of others and no scandall giuen to others which doe perswade vs that these desires proceede from God he may then very well vse it more often so that hee liue in such sort as he may be an example to others But howsoeuer either of these sorts receiue it let them euer haue that of Chrysostome in minde whom shal we make most account of those who once or those who often or those who seldome receiue it neither those who once nor those who often nor those who seldome but those that take it with a cleane heart a cleane conscience and a life vnreproueable Now there are two sorts of disposition and preparation to bee vsed in receiuing the Sacrament The first is as it were a farre off and that is no other but a holy life free from vices distractions and foule crimes which doe defile a man and make him odious in GODS sight For the more humble in heart pure in minde feruent in loue and holy in life thou art the more worthily shalt thou receiue this Sacrament 2. Tim. 2. Therefore are wee aduised to clense our selues from all sinnes that we may bee vessels sanctified vnto honour and ready vnto euery good worke our liues must bee euer so holy as that with comforts and profit wee may receiue the Sacrament euery day if neede were The other kinde of preparation is to bee performed for a weeke or some such fit time before our receiuing of it in which time a full suruey without partiality beeing taken of a mans life wee may so giue our selues to Prayer Fasting Repentance and other Holy duties that wee ridde from vs the burden of our accusing sinnes and bee furnished with Faith Hope Loue and all the troupe of sauing graces to the ende wee may in some competent measure approach that Heauenly banquet And to conclude with the same or more diligence which when thou seest a woman painte and trimme her selfe that shee may appeare to bee beautifull to men must thou deeke wash purifie and painte thy selfe and thy Soule with inward graces that thou maist bee truely beautifull in the eyes of thy louing God And if after thou hast liued a holy life and for some time before the communion also prepared thy selfe and that day wherein thou receiuedst the communion exercised thy selfe in repentance and holy desires and shalt for all this find no sensible deuotiō but rather a drynes yet cast not down thy selfe nor withdraw thy selfe from the Sacrament for the wisdome of God worketh diuersly in those that serue him the effects of his graces nor must any man search out the secrets of God for they are vnsearchable and past finding out Therefore the indeuoute ought not to bee driuen from the Sacrament whilst hee liues holily acknowledgeth himselfe humbly and comes reuerently nay whilst hee tells me hee is sory for his sinnes and purposeth amendement and craues the helpe of that blessed Sacrament he is not to be kept from it For it is the hid Manna and conteines abundance of all spirituall delights Now for some good time after the receiuing of the Communion thou shalt doe well to recollect thy selfe to giue thankes for so great a benefit for not only the defect of preparation but euen the defect of giuing of thankes may much hinder the fruite thereof For shall we receiue all those infinit benefits of his passion and passe by him vnsaluted He comes to heare our petitions and helpe our miseries and shall wee aske nothing of him He enters most louingly into the Inner chamber of our hearts and shall we giue him no thankes Least wee fall into so great ingratitude and loose such an opportunity of profiting sit like good Magdalene at the feete of thy Lord and Sauiour Heare diligently his word hee will vouchsafe to teach thee something speake to him be confounded at thy owne vility and nakednesse and begge pardon for thy small and remisse disposition offer vp to him thy body and all that belongs vnto thee a holy lyuing and acceptable Sacrifice lay open thy miseries and necessities desire his grace and all the good meanes that may further thee thereunto and exercise thy selfe in all the affections of loue If thus thou shalt doe the Lord will not suffer thee to depart from his presence without a blessing 2 Things to bee done euery weeke is the hearing the word preached THis is very necessary to bee heard at the least once a weeke for as it is the true and onely meanes in that kinde to heale our spirituall leprosies so is it to conserue and keepe vs in sanctitie of life and spirituall health Two things amongst many other benefits wee receiue from the word Ber. saith that deuoute father it heales vitious soules and it admonisheth vertuous soules One calls it a bread and a sword a trumpet for it sounds in our eares bread for it feeds the hungry soule a sword for it penetrates the very secrets of the heart If then thou wilt profit by hearing come prepared as in the first part of this treatise thou art taught Come with preparation praier and great desire to learne Heare not negligently and for fashion but let the words of wisdome sinke into thy heart For they inquire at the mouth of the wise man in the congregation Syr. 21. and they shall ponder his words in their heart They will not heare perfunctoriously and negligently but thinke on his words in their heart and wisely ponder them to the end to worke out their saluation thereby And thou shalt stirre vp this holy desire much if thou shalt obserue well that thou standest neede of heauenly doctrine Yea with so much more care and attention is it to be heard by how much as experience hath taught thee that by frequent hearing of it negligently thou hast receiued from it no benefit or very little benefit at all The similitude of that learned man is very fit to expresse this businesse as saith he The fish which are bred in the salt water Clem. Alex. doe yet for all that stand neede of salt to season them so euen those that are much exercised in Religion and are bred and brought vp in hearing the word doe stand neede to heare it diligentlie that they may bee preserued from the corruption and putrefaction of sinnes Heare therefore the Preacher no otherwise then thou wouldest heare Christ himselfe speaking and teaching thee For it is hee that speakes vnto thee by his Ministers it is he that by their mouthes instills the wordes of life into thy heart That belongs vnto all
Prayse thy Lord God euer because not onâ—ly worthy to bee praysed but aboue all praise Praise him with thy tongue praise him with thy worke and life the prayer of lips and life is best of all That as the heauens by their beauty and brightnesse declare the glory of God and the firmament with as many tongues as stars shew forth his handy worke so thou by sanctity of life shalt praise the Lord and shalt inuite as many as see hee to praise and magnifie his name So let the light of thy life shine before men that seeing thy good workes they may glorisie thy father which is in heauen Praise him with thy tongue so that it continually may begin in thy heart and resound in thy mouth Euermore reuolue the mysteries of Christ the attributes of thy God in thy minde and all his admirable perfections extoll with thytongue All his creatures praise him thou being one hee hath done most for be not thou sloathfull to set foorth his praise 6. Thankfulnesse to God Euer giue him thanks for it is iust that re ceiuing euery moment benefits thou shouldest answer him euery moment if it were possible infinit thankes There is no moment wherein thou receiuest not from God being life sense vnderstanding and all other good things naturall and supernaturall in thee or about thee if therefore when thou receiuest a benefit from man by and by thou thankest him shalt thou not be most ingrate to God in receiuing so many blessings and giuing so few thankes Giue him thanks therfore for thy prosperity because giuen for thy comfort and for thy aduersities and crosses because giuen for thy correction and increase of thy crowne Thanke him for spirituall gifts because they inrich the soule for temporall because they serue the body the habitation of the soule Thank him for things giuen to thy selfe because they belong to thy selfe and for things giuen to thy neighbours because they belong to thy brethren to whom thou art ioyned in loue Let thy heart euermore breake foorth a good word of thanksgiuing and thy mouth in euery successe set foorth his praise that whilst thou giuest thaÌ„ks for continued benenfits thou maist be disposed to receiue greater mercies 7. Resignation of our selues to the wil of God Leaue all thine and all thy felfe in the hands of God Commit thy selfe vnto him resigne thy selfe fully into his hands that he may doe with thee what seemeth best in his eyes Say often thy will bee done but with all imbrace his will in thy will For wee often say with the mouth and resist it with our desire and purpose wee offer it him in word but wee reteine it indeede Wee giue it him in speech but in action we foolishly resist GOD when hee would take his owne Doe not thou so but know that thou art not thy owne but GODS thine are not thine but GODS Therefore thou medlest with another mans gods against his will and so in the day of iudgement shal be condemned of theft Bee thou before the Lord as a table cleane wherein nothing is written that hee may write in thee what hee pleaseth Be as the clay in the hand of the potter that hee may breake thee or make thee being made may set thee in a higher or lower place Looke vpon all thou hast thy Life Health honours comforts And all thou possessest not as on thy owne but as on things lent thee and be ready to render them to him that liberally lent them Hee loues thee infinitly more then thou dost thy selfe therefore thou oughtest to put thy selfe into his hands to doe with thee both now and in all eternity what he pleaseth 2 Our duety towards our brethren Where consider 1. In thy brother thou must regarde to thinke and behold not so much man as God for God is in euery thing by his essence presence and power but chiefely and in an excellent manner in man Therefore it is fit that in euery thing but especially in man we behold God Therefore when thou seest or speakest with thy brother thou shouldest not so much behold his aspect with the eyes â—â—â—che flesh as God dwelling in hiâ—â—â— with the eyes of thy â—unde To obtaine this is a great guift of God For so shalt thou not be affected either to his youth or beauty or abhor the aged lame and sicke and shalt obtaine a wonderfull purity of minde and a singular familiarity with God 2 The loue of our brethren Loue thy neighbour as thy selfe is the precept and is like that great commandement of the loue of God for it commaunds loue and commands it for Gods sake and in his amplitude includes all the commandements for he that loues his neighbour hath fulfilled the Law Therefore loue thy neighbour with true and pure loue Rom. 13.8 not for gaine nor for any created thing but onely for thy God This thou shalt doe if thou shalt not conteinue thy brethren in thy heart if thou shalt not iudge them rashly if thou shalt not brawle with them if neither in word or deed thou shalt harme them if according to thy ability thou helpe them To conclud if thou perform that is written not to do vnto another what thou wouldest not haue done to thy felfe Nor is this loue difficult if thou dost contemplate God in thy brother if thou remembrest that hee is holden in high esteeme with God if thou shalt think that he is the sonne of God ordained vnto glory and vnto thee profitable 3. Affability to all men and good example AccoÌ„modate thy selfe to all men speake gently to all let no in-urbanity or in-ciuility or rusticity appeare in thee to offend any A sweet talke multiplieth friends pacifieth them that bee at variance a sweete tongue increaseth much good talke Syr. 6. Therefore so conuerse amongst all men that all may loue thee and euery one desire thy company To all men giue good example and spread abroad the sauour of sanctity and being made the good sauour of Christ in euery place thou maist not only praise him with thy owne mouth but with all mens mouthes For thou dost praise him euen with the mouth and heart of others whom by the purity of thy life thou inuitest to praise him This thou shalt doe if in the good workes thou shewest and circumspection thou keepest thou seeke not thy owne but the praise and glory of GOD. Therefore do nothing whereby others may take any scandall or offence or occasion of liuing at more liberty 4. Honor of our brethren Go one before another in giuing honor It is pride to expect from others the signes of honor and not rather to preuene them in giuing honor Shew thy humility in honoring others not in hunting after honor Let none passe by thee without honor let none come to thee without honor Yea euen thou shalt honor God dwelling in men when thou giuest due honor to euery man according to his place 5. One to beare