and regardfull of Sacred Spirituall and Diuine things remembring euer that of our Sauiour Math. 6. Seeke first the Kingdome of God and the righteousnesse thereof and all these things shall bee ministred vnto you From which things euery good Hearer may receiue helpes vnto hearing for then none of those things whereof we spake last shall befall him but the quite contrary But aboue all let him consider well the fourth Commandement what that meanes and what is the scope of the Lords Saboth 1 Then let the care of Fields Farmes and all carthly things be on that day set aside 2 Let all men leaue their labors on the euen of the Sabaoth in a fit and seasonable time that they may repose themselues to sleepe at a conuenient houre 3 Let them bee mindefull of fasting to bring to the house of God a body and minde not cloyed with eating and drinking 4 It will be very sitting that all marriages birth-feasts drinkings and other such feast-full meetings be forborne 5 And that nothing may hinder any of the family from taking the chiefe blessing of the Lords day it were not amisse that all or the most of our prouision for the Sabaoth were prepared the day before least the women should beare the checke of our Sauiour vnto Martha Luk. 10.41 42. Martha Martha thou câ—â—est and art troubled about many things but one thing is needfull Mary hath chosen the good part which shall not bee taken from her 3 Men may not lie lurking at home on the Sabaoth as many vse to doe least the like befall them that besell Thomas when our Sauiour entred into the house where the Disciples were and breathed on them saying Iohn 20. Receiue the holy Ghost but Thomas not being amongst them sayled of the blessing But let all men desire to frequent the holy Assemblies after the example of Dauid who wished rather to be a doore-keeper in the house of God then to dwell in the Palaces of Kings 4 Aboue all things the hearer first must not come alone for not onely the father of the family is to bee saued vnto him alone was not the fourth Commandement giuen the promise is not onely made to the father of the family secondly much lesse must hee come like a scoffing deriding Lucian to mocke and floute at at the Word or Minister thirdly nor with a minde to iudge as a rigide proud curious busy censuâ—er fourthly nor must hee come of custome as many doe who are like vnto the high-waies which are so troden that no seed can fall into it fructifie fiftly nor must hee come with a loathing as if hee cared not or needed not to receiue any further instruction sixtly nor must hee come as to Stage-plaies seuenthly nor yet with his eares stopt like the dease Adder or with a purpose not to assent to the doctrine But first hee must come accompanied with his family his wife children and seruants and those must hee bring well prepared and admonished of their duty knowing that vnto them the fourth Commandement was as well giuen â—s vnto himselfe and that vnto their godly and holy profession of Gods name there is a blessing promised as on the contrary to their impiety there is denounced a grieuous curse they also are such as God hath a care ouer and offers vnto them the holy meanes of their saluation Secondly hee must come with an honest and good heart endued with the reuerence of God and his sacred Word euen as the Israelites who being by Moses commanded to prepare themselues for the sacrifice of the Passe-ouer Ex. 12.27 bowed themselues and worshipped Thirdly with the minde of a learner godly holy and not curiously searching out all things Fourthly with a resolution to heare vnderstand and practise the words of holy instruction remembring that sweet inuitation of the Prophet Come let vs go vp to the Mountaine of the Lord Esay 2.3 to the house of the God of Iacob hee will teach vs his waies and wee will walke in his pathes Fiftly with hunger thirst and reioicing euen as the zealous King whose soule panted for the Lord Psal 42.1 â— as the Hart brayeth for the riuers of water whose soule thirsted for God for the liuing God that hee might appeare before the presence of God Sixthly let him come as vnto the Theater of a great King Seuenthly and with his eares open hauing this onely scope before him to heare and giue place to the truth 5 The hatred and contempt of all men must be cast off first of the Minister a thing which many wicked parents plant in the hearts of their children A maine block to all holy preparation This is the most crafty stratageme that Satan caâ—â—se for the hatred and contempt of the Minister brings with it the hatred and contempt of the doctrine and the whole fruite thereof both in this life and that to come The hatred and contempt of the Minister is a meanes to with-draw the hearer from the Church or if he come moues him not to like of his doctrine or at least to enterprete euery thing vnto the worst sense Secondly there must be no hatred or contempt in him of any other of the hearers least that be truely verified of him 1. Ioh. 4.10 How can hee who loueth not his brother whom hee hath seene loue God whom hee hath not seene What shall wee thinke of him that giuing sentence of death vpon a murtherer shall himselfe kill a man in the face of the open Court And what father will suffer the hatreds and brawlings of his children at his owne Table Then let him bring with him to the Church loue and honour first of the Minister of God remembring well the fatherly and sonnely relation that ought to be betwixt the Minister and Hearer the holy and painefull worke of the Minister for his saluation his owne manifold imperfections and the labour to amend them the variety of gifts and graces for the loue and honour of the Minister will bring with it the loue and honour of God and his sacted Word and other singular fruites of piety Secondly the loue and honour of the other hearers Psal 133.3 For how good and ioyfull a thing is it for brethren to dwell together in vnity Behold the vnspeakable graces of loue dilated and enlarged in three whole chapters to the Corinthians 1. Cor. 12.13.14 chap. Then when the hearers stand thus affected amongst themselues with what alacrity and comfort will the word of God bee heard and without any offence With what fruite will prayers be powred out to God Let euery hearer bee mindefull of that sweete admonition to bee reconciled to his brother Mat. 5.23.24.25.26 before the offering of his gift 6 The hearer must not cast off the care of his neighbour as if it were no matter whether hee come prepared with him or no for except his neighbour come also sanctified the whole lumpe is corrupted and so
sound direction and order bee prescribed which may as well delight the soule to apprehend as guide it to follow the true path that leads it to eternall rest for which cause amongst such as haue bestowed their pains and arguments of like nature but not fully and onely to this end I haue deemed it a work of much consequence to frame this Progresse of the Soule wherin by soure labours or dayes iournies of the Soule I doe orderly and fully discourse whatsoeuer may be requisite in the true seruice of God The first Iourney that the Soule must make towards Heauen is to heare the word of God with benefit That this may bee duely performed it sufficeth not that the Preacher bee skilfull to diuide the word of Trueth aright and therein be diligent to do his duetie but it is further required that the Hearer also bee not wanting on his owne behalfe to himselfe The duety then of the Hearer is no other but that both before the Sermon during the time of the Sermon and after the Sermon he consider learne and practise those things that are vnto God glorious and vnto the Church of God and himselfe wholesome and profitable And it consisteth in these two things first That he haue an eye to the scope and end of his calling secondly That he vse the meanes appointed to come to that scope and end First of the first part of the Hearers duety that is of the scope in hearing Sermons Forasmuch as there is one common scope as of all other things so of the Preachers and Hearers namely the glory of God and happinesse of the Church therefore it behooueth the Hearer to follow the guidance and direction on of the Preacher and to labour to come to that chiefe end by such means as leade thereunto namely by hearing the word preached by vnderstanding the thinges heard by louing the good thing vnderstood and hating the euill by a serious and earnest study and practise of the good thing beloued and a slying from the euill by which it will come to passe that God shall be glorified and the church and our selues edified 2 Of the second part of the Hearers duety that is of the meanes appoynted to come to this end and first of the meanes before Sermons That the Hearer may before Sermons as well as at Sermons and after Sermons ponder learne and practise those things which make for the glorie of God the churches comforts and his owne hee must duely prepare himsâ—lâ—â— to the hearing of Sermonâ— and this preparation consisteth in the sanctifying of himselfe vnto the Lord Exod. 19. for so were the people of God commanded to do that it might the more deeply penetrate into their hearts God instituted a peculiar ceremony for the same and it were to be wished that all Hearers would with earnest endeuour regarde for what causes this sanctification is required of them wherein it consists and how it is to be instituted and ordered Therefore heere wee will deliuer three necessary points touching this sanctification and preparation of the Hearers first what are the moouing causes why they ought to sanctifie themselues secondly generall obseruations belonging to the sanctification of the Hearers thirdly the parts and members of sanctification 1 The moouing causes why they ought to sanctifie themselues The causes chiefly moouing sanctification may bee gathered from the Apostles words Heb. 12 from the 12. verse vntill the 22. of the 13. chapter where albeit the Apostle may seeme to speake generally of the sanctification of a christian man yet doth he chiefly respect the time wherein men assemble to heare the word For there all things are holy 1 Then the Church is holie Heb. 12.18 22.19 and the communion of Saints 2 The Word is holy especially that of the Gospel those pretious pearles Matth. 7.6 3 The time is most holy the Sabbaoth of the Lord. 4 The Angels are holy Heb. 12 2â— who are present in the assembly 5 Those spiritually first borne are holy Heb. 12.23 6 A most holy God 23. who is present and President 7 The holy Saints in Heauen 23. whither we that are in the Militant Church ought to striue and contend to come 8 A holy Mediator 24. euen Iesus the righteous 9 The most holy blood of sprinckling which speaketh better things then that of Abel 24. Therefore let vs not contemne the communion with these most holy things neither let vs defile the same with our impurity and vncleannesse but labour for true sanctification vnto which thing let the consideration of these fiue reasons following added to the former stirre vp our hearts 1 The consideration of Gods holy commandement of sanctifying the Sabboath as also of that passage Be yee holy as I am holie 1. Pet. 1.15 16. for seeing he that hath called vs is holy wee must be holy in all manner of conuersation 2 Of that diuine and heauenly interdiction Matth. 7.6 giue not that which is holy vnto dogges nor cast ye your pearles before swine lest they treade them vnder feet and turning againe all to rent you 3 Of that assertion of S. Pauls 2. Cor. 2. that the preaching of the Gospel is vnto the vnsanctified and such as are neuer to be sanctified the sauour of death vnto death 4 Of that most grieuous danger of being smitten with the hidden or the manifest thunder-bolt of Excommunication 1. Cor. 5. to be deliuered vnto Sathan for the destruction of the flesh Where wee may remember that of the Apostle That without holinesse no man shall see God Heb. 12 1â— neither heere by saith in this world nor in the world to come face to face And what meant our Sauiour by that man which was bound hand and foot and cast into vtter darknes for want of a Wedding Garment but that the want of holinesse is the iust cause of our reiection from the presence of God and his Angells Mat. 2â— 11 5 Let euerie Hearer thinke with himselfe that hee is admitted to the speech and Supper of the great God and prepare himselfe as a meete guest for such a worthy entertainment 6 Let the change of our garments admonish vs of this sanctification namely the putting off of such garments as are soyled with the labours of our vocation and the putting on of cleaner and more precious garments For if the body must be hansomely and cleanely decked at such times how much more is the most pretious soule to bee sanctified and prepared To this purpose may also serue the consideration of the washing of our bodies wherin wee are daily carefull and the ringing of the Bell calling vpon vs for preparation 2 The generall obseruations which belong to the sanctification of the Hearers Seeing then the sanctification of the Hearers is so necessary not vnworthily are we to search with much diligence wherein the same consists here it is to be instituted and ordered as sanctification euen
from the force of the word of the whole life of a Christian consists in the mortification of the old man and vinification and quickening of the new man which the Apostle doth thus expresse that wee cast off concerning the conuersation in time past Ephes 4.22.23.24 the old man which is corrupt through the deceiucable lusts and be renewed in the spirit of our mindes and put on the new man which after GOD is created in righteousnes and true holines so this speciall sanctification which ought to goe before the hearing of the word consists in the same things which is very euideÌ„t by that singular comparison of the Apostles admonishing the Corinthians how they should prepare themselues to the celebration of the Lords supper â— Cor. 5.6 7.8 Know you not saith he that a little leauen leaueneth the whole lumpe Purge out therefore the olde leauen that ye may be a new lumpe as ye are leauened for Christ our Passeouer is sacrificed for vs. Therfore let vs keep the feast not with olde leauen neyther in the leauen of maliciousnes and wickednesse but with the vnleauened bread of sinceritie and truth By which words and the rest to the end of the chapter the Apostle doth admonish in the preparation and sanctification to the hearing of the word that men should haue respect vnto foure principall things 1 To holy things the time is holy the word holy Christ is holy 2 To our selues who in part are regenerate and a new lumpe in part not regenerate hauing in vs the olde leauen originall sin and also the leauen of maliciousnesse and wickednesse actuall sinnes and therefore necessarie that wee trie our selues and sanctifie our selues 3 To others in the same assemblies with vs who are of two sorts first some purging out the olde leauen with vs second others not purging it out with these our labour must be to note them to mourne for them to purge them out after admonitioÌ„ and to shew them in our liues 4 To others that are without who are not of the Christian assembly that wee giue them no iust cause of scandall and offence For the regard of these foure doth not onely stirre vp the Hearer to a serious preparation and sanctification before the hearing of the Word that hee may performe an acceptable diuine seruice vnto God but withall worketh this in him that hee doeth thorowly weigh what is required of him in respect of euery one of these that hee may be a holie and vnleauened Hearer And albeit the Hearers ought through all the course of their liues to giue themselues to holinesse and purging out of the olde leauen yet it behooueth them to haue great care heereof chiefly before the hearing of the Word Therefore by occasion of those two notable testimonies before cited Heb. 12.16 1. Cor. 5. wee may obserue for our better instruction heerein these things following 1 What it is to sanctifie if we speake properly to sanctifie is to separate a thing from a common and prophane or naturall vse to a sacred vse as we may see in the seuenth day which is sanctified of God and also sanctified by vs so we are said to sanctifie the name of God when wee doe separate his essence properties and works from all other things and make more account of them then of all other things in the world so Christ and we his Ministers by the commaundement of Christ doe sanctifie the water in Baptisme and the bread and wine in the Lords supper to a sacred and holy vse 2 What is the sanctifying of a Christian man before the hearing of the Word It is no other but the separating of him from other worldly men either manifestly wicked impure and prophane or hypocritically vaunting their holinesse seeing it cometh to passe in him that he separates himselfe from the world and is not so affected as the children of the world are doth not so carry himselfe as they do neither doth fashion himselfe like vnto this present world 3 In what things this sanctification of the Hearer consisteth namely in hating and sleeing the thing that is euill chiefly that which hinders the fruitfull hearing of the Word and againe in the loue and desire of that which is good chiefly that which may procure the hearing of the Word To this purpose it shall be verie necessary aduisedly to consider that of Hebrews 12. and 13. chapters where after the handling of sanctification and his causes in generall at length he repeates a long catalogue and roll of things impious impure and prophane which a holy man ought to shun and hate and the contrary vertues which a man must loue and embrace but chiefly before the hearing of the Word And hence is that exhortation of the Apostle of purging out the old Leauen the leauen of maliciousnes 1. Cor. 5. and wickednes and of the new lumpe and vnleauened bread 4 Besides when the Apostle in the same place 1. Cor. 5. aduiseth vs to keepe the feast not with the olde Leauen neither in the Leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth hee teacheth in generall what are the common euils in the sanctification of a hearer which he must flie shake off and mortifie namely the reliques of originall sinne which is signified by the olde Leauen Moreouer the little sources of euills that flow from the fountaine of originall sinne such as are eyther manifest impietie called by the Apostle the Leauen of maliciousnes or hypocrisie noted by the name of the heauen of wickednesse and on the other side he shews what good things are to be imbraced and solowed such as are sincerity and truth Now that the Hearer may attaine to the benefit of both these that is to say to purge out the old leauen and the leauen of maliciousnesse and wickednesse and to keepe the feast with the vnleauened bread of sincerity and truth it behooueth him to haue a grieuous combate and contention which can by no means be ended before the end of this teÌ„poral life 5 This also must generally be obserued that the chiefest is most eminent in euery profession as the father of the familie the Preachers Pastors Magistrates and their Ministers ought to make their lights shine before others in the care of sanctifying themselues therefore is it commaunded that they should obey them that haue the ouersight of them â—eb 13.1 and how much the example of great men and magistrates preuailes and what the Spirit of God doth worke by them is so well knowne that it needes no further declaration then that of the Wise man As the Ruler of the people is so are all they that dwell vnder him on the contrary what euills ensue when the Rulers and Leaders dedicate not their studies and cares to holines and religion but to impuritie malice and hypocrisie are not nor can not bee lesse then the hauocke which a mightie tree maketh when being cut downe it bruseth
their wickednesse then stands there need of a debarring and excluding them from entrance into the Church which answeres to the exclusion banishment Politicall Fourthly yet if not by this meanes hee can bee bridoled then the last remedy is to bee ministred namely excommunication wherewith being cut off from the body of the Church hee is deliuered vnto Satan and this answeres to the capitall punishment of death by the Magistrate And thus do wee see the effects of the Ecclesiasticall censure as well towards Heretiques and Schismatiques as wicked and vngodly Preachers and Hearers Now a word of the effects of the Ciuill censure against the like offenders which answeres squarely to the former Ecclesiasticall censures For first the Ciuill Magistrate blames admonisheth and threatens offenders and what is this but the brotherly Ecclesiasticall correction Secondly hee imprisons or layes some amercement vpon them for some grieuous offence by which imprisonment the wicked doer is suspended from the conuersation of men and depriued of the vse of his accustomed meate and drinke and that by mulct and amercement something is taken from him which belongs to the sustentation of his life and this punishment answeres to the Ecclesiasticall suspension Thirdly there is an exile and banishment out of the Kingdome inflicted vpon him which answeres to the Ecclesiasticall exclusion out of the Church Fourthly there is the punishment of death whereby a man for some capitall offence committed against God or man is taken from the society of men and deliuered to death and what is this but a resemblance of Ecclesiasticall Excommunication All these censures if they were seriously carefully and lawfully extended and practised against offenders wee should in short time see greater fruit of the word of God and Sermons and a most flourishing and happy condition of Churches Policies and Families and not such regardlesnesse and neglect nor such impiety wickednesse and scandals as are euery where rife 2 But because men are indulgent in this great cause of Gods and their owne saluation therefore comes God himselfe as the second Censurer for it is not to bee thought that either hee slumbers or sleepes or yet that hee stands in need of any laborious Inquisition and Demonstration but when men thinke that God regards not their actions not wil distinguish betwixt the good and bad the religious and prophane Teachers and Hearers Hee himselfe doth thus speak of himselfe by the Prophet in a full discourse Ezech. 34. that hee will both by benefites and iudgements shew in deed that hee discernes betwixt the good and bad Teachers and Hearers and that it is not all one to him whether any man doe his duety or doe it not and therefore that hee may shew that hee much regards both the good and godly Teachers and Hearers hee diueisly powreth his benefites vpon thē albeit happily the flesh doe often iudge otherwise but especially he blesseth them whilst by his mighty power hee turnes their crosses into a wholesome medicine vnto them But that hee may shew how much he is offended with vngodly and carnall both Preachers and Hearers and such as make no conscience of Preaching or hearing and for that cause takes their workes and actions into his most iust ballance Hee doth euery where in the Scripture sufficiently declare but aboue all by his most seuere iudgements inflicted vpon men and Nations for their coldnesse and remissenesse in censuring of ill-hearing and practising the will of God which is the last obseruation of this discourse Therefore the miseries and iudgements that befall particular men and whole Kingdomes for the neglect of these censures come now to bee considered Let vs behold them in a three-fold most grieuous kind of singular punishments 1. Internall 2. Externall 3. Eternall First Internall whilst both in the Preachers and Hearers hee punisheth sinnes with sinnes deliuering them into spirituall darkenesse and into a reprobate sense which of all other plagues is the most grieuous For if God so punished the neglect of the Gentiles who by the Sermons of nature Preached vnto them did not regard rightly to know and worship him as wee may reade Rom. 1. from the 18. verse to the 17. of the second chapter what shall wee thinke will hee lay vpon them who haue had that excellent light of the sacred Scripture and yet haue neither rightly in their Sermons handled that Treasure nor yet attentiuely heard it much lesse soundly vnderstood it and carried a right and holy affection towards it Is not this most heauy censure and iudgement of the Apostle verified of them 2. Tim. 3. They haue a shew of godlinesse but haue denyed the power thereof Euer learning but neuer coming to the knowledge of the truth Surely this fearefull punishment seemeth to bee at this day powred out vpon the greatest part of those who haue taken possession of the word of God and boast thereof but haue vtterly denyed the power thereof either wickedly corrupting it or else not exercising themselues in it with that care reuerence and zeale that becommeth or still hearing of it but without profite vnderstanding or fruite and whosoeuer shall vn-partially view either the state of the Popish or yet the reformed Church shall not bee able to deny this truth O that hee who is the Author of all true light and enlightning truth euen God himselfe would bee pleased to take this pest and infectious euill both from the Preachers and Hearers who are infected with it least at length themselues be taken away and cast into eternall darkenesse and extreme torments both of soule and body Secondly the fearefull externall plague and punishment of God doth often follow the internall By externall I doe not vnderstand chiefly the diuerse crosses and afflictions wherewith any man in particular is exercised but those grieuous and vniuersall punishments of impious Kingdomes Countries Leu. 26. Deut. 32. Ezech. 5.16.17 Ezech. 14.21 Cities and Townes of which sort there are foure remembred in the Scriptures as plague warre famine and beasts There is no question but it is a fearefull thing to bee afflicted with any of these plagues but yet more fearefull if two at once bee sent vpon a people and yet more fearefull if three concurre together as wee reade there did at the siege of Ierusalem which would not know the time of her visitation but of all most horrible is it if all foure at once bee inflicted vpon men which hapned to the Iewes who contemned the word of the Lord in the time of Ieremy and Ezekiel And surely the censure of God is most grieuous wee haue had our parts of it in a high measure the plague taking away in one yeare in one Towne 37000 besides the infinite numbers that died thereof in euery quarter of the Land waters breaking into the maine and drowning men women goods and much riches Fires breaking forth and deuouring whole Townes with infinite treasures to speake nothing of famine that hath much infested vs for many yeares
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
vnchangeable most profound most euident and is wholy altogether for with one onely simple aspect it teacheth from one Eternity to the other seeing with one onely glimpse whatsoeuer is possible to be seene or knowne so that from that that God is God hee so knoweth whatsoeuer hee knoweth that hee can know nothing de nouo which before hee knew not because nothing can bee new vnto him for all things past present and to come and which by any meanes are possible hee knoweth distinctly and euidently without all mixture of doubt opinion or perplexity Whence I learne that as God forgets not mee but remembers mee and all mine so distinctly as if I were in the world alone so I should neuer forget my God nor the things that belong vnto him 4 If I would meditate of Gods Omnipotency I consider first that hee is infinitely Potent to do what hee will Luke 1. without any limits or bounds nothing is impossible with God Secondly that this Omnipotency is onely proper vnto God so that onely God in his owne nature and essence hath power but no creature hath any but participated from God onely God can doe what hee doth without the helpe of any other yet doth hee so participate this to his creatures that euery creature can doe that which is conuenient to his nature Thirdly that this Omnipotency of God doth exercise it selfe euermore in doing good vnto vs this being the Fountaine from whence all his Diuine Benefites do flow For hee created the heauen and the earth for vs wherein what benefites wee receiue by the Light by the Firmament by the Sunne and Moone by the Birds and Fishes by the Beasts of the earth and all the Treasures thereof the tongue of Men and Angels cannot declare And after the creation in that hee conserues the world and all that is in it for vs and by his Prouidence disposeth of all things for our good calling vs to the grace of his Iustification by the Ministery of his blessed Word and Sacraments and neuer leauing to accompany vs with his benefites and graces vntill hee bring vs to himselfe if wee will vse the holy meanes which to this purpose bee hath in Iesus Christ ordained for vs. Heere must wee giue diligence that the whole structure of our liues and of our considerations may chiefly depend vpon these three fingers of Gods Wisedome Omni-potencie and Goodnesse to which the actions and affections of these three Diuine Vertues of Faith Hope and Charity may answere For Faith answers vnto his Wisedome Hope to his Omni-potencie and Charitie to his Goodnesse Albeit all the three vertues and their actions respect the three Attributes of God together 5 If wee would meditate of the infinite Mercy of God then consider first that it goes before all his workes of Iustice for before God punish any sinners hee offers them infinite mercies Secondly that his mercy doth euer accompany the workes of Iustice Psal 76. for in the midst of punishment hee cannot forget to bee mercifull Thirdly Hab. 3. that the latitude of his mercy reacheth to all his creatures Sap. 11. Psal 35. and all their miseries yea euen to the bruit beasts Fourthly that hee is in a speciall manner mercifull vnto sinners and all kinds of sinne Psal 5. expecting â—â—ely their repentance that hee night cast their sinnes into the â—ottome of the Sea Mich. 3. and put them as farre from them as the East is from the West Psal 102 Math. 18 Hee forgiues seuenty times seuen times Ergo should I bee mercifull towards â—ny neighbour in imitation of his â—ercies vnto mee Ergo may I also conceiue great confidence of his mercy to mee a sinner Fifthly that in a more speciall manner hee is mercifull to such is loue and serue him such as are the vessels of mercy Rom. 9. This mercy of his towards his Elect is Eternall Psal 102 hauing neither beginning nor ending but is euen as God himselfe from euerlasting to euerlasting this mercy preuents accompanies and followes them euen to the last gaspe Rom. 8 This mercy is most high Ier. 31. for it aduanceth the elect to most excellent good things Psal 107. so that as the heauen is higher then the earth Psal 35. Psal 102. so is his mercy greater then their misery Sixthly and lastly he hath expressed his Mercie in the most exact manner that can bee possible For seeing as God hee could not bee sorrowfull for our hurt which is an effect of mercy his infinite Mercie prouided that his Sonne should take our nature on him Heb. 2. that hee might in all things bee like his brethren sin excepted and so become mercifull and sorrowfull for vs nay not content to haue inward compassion hee tooke on him all our miseries and paines Heb. 4. and hath not so left vs but by his Word and Sacraments hee helpes our necessities and infirmities considering wee are but men and stand in need of many remedies 6 If wee would meditate of the infinite Goodnesse of God First consider that hee hath in him all the degrees of goodnesse which are in the creatures infinitely more excellent then in them Secondly that all the goodnesse is so in his owne Essence that hee doth not participate it from any other thing nor can bee taken from it Thirdly that this Goodnesse so excels all the goodnesse of the creatures as the thing it selfe doth the name Fourthly that God is most propense and ready to communicate his goodnesse to all but chiefly to man for goodnesse hath a diffusiue power And this hee doth not constrainedly but onely out of his goodnesse nor doth hee communicate his goodnesse for his owne benefite as men doe nor yet doth hee suffer his propensity of goodnesse to bee idle but exerciseth it by all meanes possible powring it out according to the order of his infinite Wisedome Therefore when I pray I will poure out my soule in his sight 1. Reg. 1. Psal 141. I will poure out my prayer before him Nay I will poure out my heart before him O thou infinite Goodnesse which chiefly desirest to bee communicated if thou didst not communicate thy goodnesse it were impossible there should bee any goodnesse besides thee make mee partaker of these excellencies wherwith thou hast communicated thy selfe that I may loue thee serue thee obey thee not for feare but of loue willingly not for my owne benefite but onely for thy seruice not with a sparing minde and heart but with a liberall and generous Spirit Thus may wee meditate of all Gods other Attributes 15 How to meditate on the Lords Prayer or any words of the holy Scripture In meditating on either of them it is very good to pause and stay so long vpon euery word of the Lords Prayer or any sentence of Scripture as long as our soules should finde any rellish or profite by it In euery Petition I may meditate on these points following 1
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
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
and bands of Charity this his slaue and might reduce him from vnder the yoake of inordinate passions vnto his seruice more happy then to be Lord of all Dominions 3 Who is it that comes Christ our Master Math. 32. who said to â—is Disciples Be not you called Rabbi for there is one that is your Master But not such a Master as binds heauy burdens and insupportable vpon the shoulders of men but will not moue then with their finger but he who first did the things which hee taught and in the Doctrine of perfection instructed all both Men and Angels and euer helpes his to doe their duties 2 To whom comes hee To his ignorant Scholer and Disciple who neuer or seldome comes to heare the doctrine of vertues and besides by the leuity of his minde doth soone depart from the things heard 3 For what cause comes he Can. 8. That I by imitation may follow the bridegrome and apprehend him by faith and may lead me through hope into the house of my minde there shal he teach me his waies the waies of righteousnesse and I in like manner will giue to him spiced wine of loue and wine wrung out of the holy affections of the pomgranates 4 Who is it that comes Christ our friend whose loue to man was so great that not onely of his enemies he made seruants whom hee redeemed with the price of his bloud but aduanced them to the dignity of his greatest frieÌ„ds A faithfull friend Syr. 6. the weight of gold and siluer is not to be compared to the goodnesse of his faith who being forsaken of vs doth yet neuer forsake vs and prouoked by our iniquities yet doth not contemne vs. 2 To whom comes hee To him that hath as often despised his friendship as are starres in the skie and hath preferred sinne before his grace and changed his familiarity for the most vaine conuersation of men 3 To what purpose comes he That he might bee a faithfull friend Syr. 6. a strong protection that whilst I finde him I may finde a treasure that hee might increase in me his loue and more intimously vnite mee to him by loue 5 Who is it that comes Christ our brother who being true God and Lord of men is not ashamed to call them brethren saying Hebr. 2. Psal 21. I will declare thy name vnto my brethren The first begotten brother who hauing right to the whole inheritance yet most willingly admitted others adopted by his Father into the possession of it 2 To whom comes he To mee his brother but the killer of him my brother who as an other Caine haue with my sinnes slaine iust Abel in the field of this world and him as one drunke with loue and not with wine with most bitter death haue I slaine and punished 3 To what ende came hee That hee might preserue me his brother of whom hee was slaine in spirituall life which he had before giuen mee and that he might not turne mee off as a banished and vagabond person vpon the face of the earth 6 Who is it that comes Christ our Father who is called the Father of the world to come and as Father to them that dwell in Ierusalem Is 9. Is 22. and house of Iudah because hee begate all the sonnes of his Church with the word of truth and doth by grace giue them a diuine essence A Father who loued vs most tenderly and calls vs his little children of whom he doth againe and againe trauaile till himselfe be formed in vs. 2 To whom comes he to mee a prodigall sonne who haue wasted all his substance and con sumed my yeares if not with riotous liuing yet with vain and vnprofitable liuing 3 To what purpose comes he That he might put on mee the best garment Luk. 15. and cloathe mee with the roabe of grace that he might giue me the ring of celestiall guifts a signe of dignity in my hand that hee might protect my feete i. my affections with the shoes of his helpe that hee might feed mee with his fatted calfe his pretious body and bloud that he might defend mee from my elder brother and from pride and euer make me a possessor of his eternall inheritance in the house of his glory 7 Lastly who is it that comes Christ our bridgroome who saith to the soule hee loueth I will marrie thee vnto mee for euer I will marry thee vnto mee in righteousnesse Hosea 2. and in iudgement and in mercie and in compassion and I will marry thee vnto mee in faithfulnesse and thou shalt know I am the Lord. Hee marries the soule for euer vnto him because he would neuer depart from the wedlocke of it he marries it in righteousnesse whilst hee iustifies it by grace in iudgement whilst he deliuers it from the aduersaries in mercy and compassion whilst hee inricheth it with celestiall guifts and in faithfulnesse because not by its workes but by faith in Christ and by grace is it admitted vnto so great dignity 2 To whom comes hee to my soule vnto which that of the Prophet doth well agree In euery high hill Ier. 2. and vnder euery greene tree thou hast plaied the Harlot The hill is the occasion of waxing proude and the greene tree is the incitement to adhere to things created in these haue I euer fallen and haue prostrated my selfe to pride and impure loue 3 To what purpose comes hee That the sorrowfull soule might returne vnto him and bee admitted againe most louingly into the bed and bosome of his most sweet familiarity For thus he wooes it thou hast committed fornication with many louers yet returne vnto me saith the Lord and I will receiue thee By these or such like meditations which are euery where to bee seene thou maist easily shake off all sloathfulnesse and stirre vp thy selfe to deuotion Nor doe I thinke any long time required hereunto because the minde being warned by the morning praier and by the care of the diuine presence of which after doth easily collect it self and dispose a man to celebrate the holy Communion with all due and possible deuotion 4 The last point of preparation is the vse of praier which must be generall for all men 1. Tim. 2. but more particularly for our selues for the obtayning of all things necessary and profitable but albeit this praier is to be left to euery mans deuotion affection dependeth not vpon any composition of words but vnction of the holy Spirit yet I thinke it not vnfit to set downe a forme of praier which may fitly be vsed in the morning before the receiuing of the communion that euery one may therby learne the manner of praying and lifting vp the minde to God Thus therefore not with lips but heart not with words but affections being placed in the sight of God let him set forth his desires and pray both for himselfe and others O blessed Trinity O my Lord God O most omnipotent
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
thy Maiesty Let all the guifts of thy holy Spirit rest vpon me O Lord the spirit of Wisdome and Vnderstanding the spirit of Counsaile Strength the spirit of Knowledge and Piety and let the spirit of thy Feare fill my heart that by these guifts I may bee made immoueable from thee and may grow vp to be a perfect creature in Iesus Christ Of other guifts graces which do not belong vnto sanctification giue mee so much onely as may serue to the saluation of my soule and performance of thy will And grant that I may bee imploied all my life in such businesse as may bee to the glorie of thy name my owne saluation Giue me O my God this grace that in all the talents and guifts which thou hast giuen mee I may neuer seeke my selfe but thy praise glory giue mee of thy goodnesse the guift of perseuerance that by no sin I may euer be separated from thee but vntil death and for euer may perseuer in thy grace Giue me by thy immortality and the most blessed death of my Redeemer a happie end of my daies in him and that after a good life in thee I may die the death of the Righteous take from mee the too much loue of this life and the immoderate feare of death graunt that I may so liue that I may say with the Apostle Phil. 1. I desire to be dissolued and to bee with Christ Giue me an inward light of the houre of death that I may flee the flattering inâ—icements of the world giue me an inward sauour of blessed eternity that I may ioyfully forsake all transitory things Giue me a true resignation in thy most holy will that I may willingly depart hence when how thou shalt dispose receiue my spirit cloathed with thy grace loue that for euer it may cleaue vnto thee To conclude take from me whatsoeuer may keepe me from thee giue me O Lord my Redeemer most potent helps to liue holily and die happily These are my petitions O my God these are the desires of my heart which I pray beg by all thy mercies the infinit merits of thy Son may be fulfilled not onely in me but in all my brethren vnto the worlds end that we may euer please thee in this life and inioy thy blessed presence in the life to come Amen Being thus prepared for some good time before the communion it followeth that comming into the Temple thou shouldest cast downe thy selfe vpon thy knees and prepare thy selfe further inuocating the name of God thus O blessed Trinity my God and my Lord I doe now come to be partaker of all those heauenly riches of my Sauiours life death and resurrection 1. In confession of that supreme dominion which thou hast ouer all creatures and of all manner of subiection which wee haue towards thee 2 In commemoration of the most bitter passion and death of Iesus Christ thy Sonne and my Sauiour according to his commandement saying As often as you doe this doe it in remembrance of mee 3 In thankfulnesse for all those infinit riches conferred vpon vs by his most precious death 4 In thankfulnesse for all his benefits wherewith he hath in this world magnified his Saints and mee his most vnworthy seruant O most omnipotent Father I come to this thy true refreshment of soules confirme in mee by thy grace all things which may make me worthily receiue the same I come vnto thee that thou who art life it selfe may by thy grace quicken mee thou which art the light may illighten me thou which art the fire may inflame me thou which art the rest may quiet mee thou which art the purity may purifie mee and thou which art ioy it selfe may reioice me I humbly pray by thy wisdome illuminate me that I may worthily vse these holy mysteries adorne my soule with those seauen fold graces of the blessed spirit that by thy infinit charity I may bee inflamed to receiue it worthily O my God I come vnto thee as smalnesse vnto greatnes as darkenesse vnto light as vncleannesse to holinesse as infirmity to power as the creature to God his Creator O make mee great in thy eies turne my darkenes into light my vncleannes to holines my infirmity to power shew thy selfe in mee as a most wise and potent Creator so a most wise and louing Recreator Redeemer I am most vnworthy to receiue so great fauours I confesse altogether vnworthy because I haue euer offended thee and past by al thy coÌ„mandements vnworthy because I haue euer coldly negligeÌ„tly serued thee vnworthy because I neuer fully with all my heart loued thee vnworthy because I am but dust and ashes nay very filth if any thing be worse worse then that I come vnto thee whom the heauen of heauens is not capable of how much lesse this house I come vnto thee who art the coÌ„mon Father of Men and Angels and who will not reuerence his Father I come vnto thee who art the Lord of all creatures who will not doe homage to such a Lord I come vnto thee as to the Father and Lord whose honour I haue contemned whose sonnes and brethren I haue not once but often both by word and example smitten and who will not tremble to stand before him so offended I come vnto thee my Lord whose seruant I haue smitten vnto thee my Father whose Sonne I haue slaine I smit him by word I slew him by example and shall I not feare such a Lord and reuerence such a Father Yes surely but yet as I come with feare so will I come with hope as I come with reuerence so will I come with confidence For thou hast appointed thy Sonnes bloud whom I haue slaine to be the only soueragin antidote heauenly remedie to heale my wounds and this thy blessed Sacrament to be the Cabinet out of which I must take that sacred plaister for it is the bloud of Iesus Christ thy Sonne 1. Io. 1. that clenseth vs from all sinne He is the bread of life Io 6. hee that cateth of it shall neuer die These words indeed are Spirit and Life they giue Spirit vnto my wounded spirit and life vnto my dead soule O looke vpon thy seruant that I may liue O blesse mee with the guift of such a faith as that out of my belly may flow riuers of water of life Amen 6 How to giue thanke after the Lord Supper is receiued IT were very absurde to receiue so vnspeakable a gift and not to returne thankes if after dinner rest from businesse and imployment be necessary for the health of man that the naturall heate may concoct the meate turne it into the nourishment of the body much more necessary is rest this feast being ended from distractions and businesse that the benefit of this Sacrament may come vnto vs and that it may diffuse his vertue strength into our soules But who will be so
well to the learned as vnto other A wise man shall heare and increase in learning Pro. 1. and a man of vnderstanding shall attaine vnto wise counsailes And who are wise men but the Learned Or of vnderstanding but the perfect and Sanctified And yet euen these by hearing shall grow to a greater measure of knowledge and a larger taste of Heauenly wisdome This dayly practise of reading for an houre or so much as the duties of thy calling will admit doth as a mistresse reueale vnto thee the sence of sacred Scriptures this as a candle or most resplendant starre doth illuminate the vnderstanding this as a nurse teacheth the Infants to speake in the Spirit alluring and inticing them to Praier and Meditation this as fitâ— kindles the chaste affections of Diuine loue and in a worde this as a Schole-master doth collect our heart and disturne it from vaine foolish distractions and cogitations Ier. ep 1. ad Demot Let the aduise of that good Godly father euer bee had in memory which is this That thou so doe reade the Scriptures as that thou euer remember they are the words of GOD who doth not onely commaunde that his Law should bee knowne but also fulfilled For it profits nothing to learne things to bee done and not to doe them Thou shalt then most excellently vso the reading of Scriptures if thou dost set it before thee in steade of a Glasse that there the Soule may looke euen as it were vpon its owne image and face and may both correct the foule blemishes and also may better adorne and deck the things that are beautiful Let praier often breake the course of reading and the gratefull vicissitude of some holy exercise and worke euermore inkindle the soule cleaning vnto God Let thy reading bee temperate vnto which let not lassitude and wearisomnesse but counsaile put an end For as immoderate fasts and watchings are truely argued of intemperancy and doe by their excessiuenesse bring to passe that afterwards wee shall not be able to doe these things in any measure so the intemperate labour of reading is reprehensible and so that which is laudable in its due times becomes culpable by excessiuenes Generally and briefly wee may say and it is true that euen in good things whatsoeuer exceeds measure is a fault But that which I should first haue admonished is this that praier must euer vsher and attend our reading whereby wee desire grace to vnderstand and take profit by it Before reading we may in few words pray thus O Lord Iesus Christ open the cares and eyes of my heart to heare and vnderstand thy word and to doe thy holy will because I am a stranger vpon earth hide not from mee thy commandements open my eies that I may know the merueilous things of thy Law For in thee O Lord is my hope that thou shouldest illuminate my minde And as praier must goe before so let it both accompany and conclude thy reading accompany it in praying that the good or euill which thou art to doe or shun thou maist haue grace to performe and conclude it in giuing thankes for that grace of affording thee the knowledge of his will and desiring that thou maist haue power to performe it Reade not for curiosity but for vtility not to tickle thy cares but to pricke and mooue thy affection not to get knowledge but to increase thy zeale Reade not many things but let more things bee thought on more things deliberated and let euery one meditate with himselfe how those things ought to bee performed And if the good things thou readest shall not by the ilnesse of thy memory tarry with thee be not hereat much troubled for onely reading doth refresh and I know not how without any fixing the memory doth promote the spirit Euen as the vessell often-times washed becomes cleane albeit no water tarrie in it so the Heauenly Doctrine if it often passe thorow a Godly minde albeit that it doe not rest in it yet it makes the minde cleane and neate and keepes it verie pleasing vnto GOD. The speciall benefit consists herein not that thou commende the words of Doctrine vnto thy memory but that the effect of the Doctrine and words remaine with thee that is that thou obtaine from the Doctrine an inward purity and a readie will to liue a Holy and Godly life if thus thou shalt spende euery day some time in reading thy minde will bee refreshed with most wholesome and delicate â—oode and will become verie strong both for to doe that which is good and also to shun that is evill and not once but often will supply the defects of Praiers which are often distracted and not so feruent as they should be 2 Things to bee done in the Euening is the examination of the Conscience THis exercise is to be entred into a little before we compose our selues to sleepe and because it is of singular moment to Holinesse of life I thinke it very necessary to handle it something more largely considering therein these three points First the necessity of this discussion and examination of the conscience Secondly the manifold benefits of it Thirdly how and in what sort it is to be performed 1 This examination of conscience is a subtle and exquisite discussion whereby wee doe weigh all our cogitations words and actions and doe retract both the good and euill wee haue don This discussion is very necessary that wee may not become hatefull vnto God whom wee desire to please for he considers all the thoughts and workes of all men approouing the good deeds and condemning the euill yet doth hee mercifully pardon the euils if wee by examination acknowledge them and with teares and true repentance wash them What is man saith Iob Iob. 7. that thou magnifiest him and that thou settest thy heart vpon him and doest visit him euery morning and triest him euery moment I aske what it is to be magnified and visited of God but to bee replenished with his guifts and graces But what is it for GOD to set his heart vpon man but to obserue whether hee doe well vse his guifts and doe discusse his owne workes and manners Is not this the same that the holy man comments vpon this place Greg. 8. Mor. GOD magnifieth man because he inricheth him with largenesse of reason visits him with infusion of grace exalts him with the honour of vertue bestowed on him And when hee is of himselfe nothings yet out of the bounty of his goodnesse graunts him to be partaker of his knowledge But the Lord sets his heart vpon man so magnified when after those guiftes hee stirres vp his iudgement and examens vehemently all the moments of life and after takes of him more district punishments by how much hee hath more liberally preuented him with his guifs bestowed Now these euils which God obserues in vs prouoke him to wrath vnlesse by repentance and desire of amendement they depart from vs and then doe
wee repent for our sinnes when wee desire and purpose to shun them when in the discussion of the conscience wee shall vnderstand that they are euill and displeasing vnto God For the euils which either out of ignorance or infirmity or yet or mallice wee haue committed this discussion and this examination doth detect sets them before the eies of the minde that they may bee lamented and blotted out Therefore the things which we haue committed with more precipitancy then prudence and feare to be euil we must diligently discusse and by a wise retractation inquire whether they be iust or vniust profitable or vnprofitable Hence wee may collect that who doe not often examine themselues can seldome or neuer haue a right and sanctified life For euen as a line is not thought to bee exorbitant and swaruing from straightnesse when it is look't on without the helpe of the rule but assoone as the rule is laide to it the obliquity and crookednesse of the line is discouered so the defects of our liues do passe by and out of our knowledge whilest that the Rule of Examination doth not ponder all our workes For this discussion of the Conscience is the rule which directs our actions and shewes what is crooked and what is streight what is acceptable and what is odious to God in them If therefore the rule be necessarie to Artificers to the doing of their workes according to arte surely then is the examination of our thoughts and workes necessary to vs to the end that wee may liue well and frame our liues according to the rule of vertue When wee doe purpose to clense a house wee first gather and sweepe all the filth in one place that wee may afterwards cast it our So is the house of our conscience to bee clensed examination gathers our sinnes together and repentance after that casts them out But if by this exercise we doe not see our sins and defects and gather them into some corner of our memory euen to our confusion and teares for them how shall we euer cast them out One doth very aptly compare the examination of the conscience to the moouing of the humours in the body by physicke for as the art of physicke doth first by the benefit of some medecine mooue and collect the humours and afterwards by some potion driues them out so the art of holy liuing doth first by examination mooue our sinnes and as it were pull them out of their residence and after by true repentance castes them out This to bee the true fruite of examinatiō the Prophet shewes Let vs search and trie our waies Lam 3. turne againe to the Lord. For what other thing is it to search our waies but to discusse our manners affections words workes and thoughts What is this inquisition but to trie by examination whether these same things bee good or euill acceptable or odious vnto God And what will hence follow Surely that wee may returne vnto the Lord and by true repentance put away his indignation and obtaine his mercy and fauour Therfore the discussion of Conscience is auailcable hereunto that wee may detest and lament our sinnes Thus holy Dauid stirred vp himselfe to the destruction of his sinnes Psal 6. I am wearie of my groning euery night wash I my bed and water my couch with my teares Hee had said before Turne mee O LORD and deliuer my soule O saue mee for thy mercies sake In which words hee praies that the Lord would pardon his former sinnes But that I may obtaine pardon saith hee I will weary my selfe with mounrning I will in the place of my rest call to minde my sinnes and will sill my bowels with sorrow and griefe For this is the way O Lord to bend and incline thy mercy and allure thee to spare and forgiue my sinnes But now let vs briefly lay downe the necessities of this discussion 1 It detects our sinnes and giues light and wisdome to know them For whilst wee accustome our selues to looke into our selues and to separate the euill frō the good we are instructed of the Lord who is faithfull how to doe that is good shun that is euill When Gedeon was threshing wheate by the wine-presse to hide it frō the Midianits Iud. 6. the Angell of the Lord appeared vnto him who taught him the will of God and made him captaine to ouercome the Midianits And what is this to thresh wheat and hide it from the Midianits but to examine thy life by a wise consideration to auoid the snares of the diuell Doth not GOD looking vpon this thy labour send his messenger to make thee captaine against thy enemies whilst thou feelest a light sent frō heauen to make thee know thy sins and stirre thee vp by teares and repentance to cast them out What is it to thresh wheate saith a holy father but by streightnesse of iudgement to separate the graines of vertues Greg. 3. Mor. from the chaffe of vices Therefore those that by iudgement and examination separato their good deeds either from wicked workes or affections doe prepare themselues to receiue the beames of diuine light At the last day when God shal iudge the world he wil first examine the consciences 1. Cor. 4. and by the examination manifest them that after hee may giue vnto the Godly most ample rewards and to the wicked most bitter torments because euen nature doth teach that no man is to bee iudged good or euill till his cause bee knowne of the Iudge God will set before man his sinnes Psal 49. hee will write them in his sight with the pencill of his wisdome that hee may know himselfe guilty and GOD iustly punishing him and the same order if wee will doe aright must wee obserue namely first by a prudent examination ponder all our thoughts and workes before either wee arraigne our selues as guilty or acquite our selues as innocents For neuer whilst wee here liue will there bee awanting in our hearts sufficient matter to humble vs and to prouoke vs to a holy repentance except our liues lie hid vnder the vaile of selfe loue 2 Another reason of the necessity hereof is for that no man can without it sufficiently conceiue a detestation of his sinnes For who euer was mooued to detest the misery hee knowes not Who euer grieues for the stripes hee feeles not Or the infamy hee knowes not such is he who is vtterly ignorant of his defects and miseries who doubtlesse will neuer grieue for them nor by any censure of amendement will cast them out And how shall hee not be ignorant of his defects who neuer lookes into himselfe Who doth not examine and discusse himselfe And who neuer obserues what hee caries either in his hands or in his heart Therefore discussion of the consciēce is the beginning of all soueraigne sorrow and repentance whereby when wee behold our owne cases and estates wee are stirred vp to sorrow and detestation for
then the carcasse Why then should we not often or at least once in a yeare bestow a new suite vpon the soule or else patch vp the old one But take heed of patching for God loues a new creature Hee will haue all new or none at all Ambr. In a word he is rightly renewed that is changed from the darkenesse of his sinnes into the light and grace of vertues that being before more stinking then a dunghill is now become more white then snow 2 Because continuall labour euen in profitable things and worthy of all our loue is a werisoâ—nnesse to the spirit makes it lesse able to performe the duties required Therefore ease thy selfe for some time and dis-burthen thy minde of those serious things that thou maist rest and resume strength The minde must haue some remission that it may rise vp the more sharpe As wee must not incessantly commaund fruitfull fields for their fertility will soone be exhausted if they rest not so the daily labour of the minde breaks the strength of it A little remission and relaxation will recouer strength But dulnesse of minde ariseth from assiduity of labours Of purpose men vse to vnbend their bowes that in their time they may with profit be bent againe which if they haue no relaxation will by being continually bent loose the strength of hitting the marke So in the exercise of the minde vertue is sometime reserued when by discretion it is pretermitted that afterwards it may the more strongly hit vices by how much in the meane time it wisely ceased from smiting A key if it bee turned one way shuts the locke but turn'd another way opens it so the minde intending outward things disposeth and keepeth them but turned vnto God and inward things opens the doore of Gods mercy to fetch out the treasures of heauenly guifts except thou shalt moue thy selfe towards this side and except thou shalt receiue from GOD that which thou gauest thou shalt not haue any thing at all to giue Wisely therefore did that good father speake Ber. to waite vpon God is not to be idle nay of all bâ—siâ—esse is the greatâ—â— besiâ—eâ—se beâ—aâ—â—e from this idlenesse doe forces proceed to worke and he that knowes wisely for a time to rest shall after know strongly and profitably to labour God himselfe inuiting vs to rest by his example and resting the seauenth day 6 The things which are euer more to be done THere is no question but that euermore vices are to bee shunned vertues imbraced euer we must insist in doing good fighting against Satan all his deceits But more particularly for our purpose we will reduce them into these three ranks 1. Our duty toward God 2. To wards our selues 3. Towards our neighbors 1 To wards Gods these points following must euer be obserued 1. The presence of God thinke euer thou dost heare him saying Do not I fill heaâ—e a and earth And behold him as a witnesse of thy though desires and a beholder of â—er 23. thy words workes He compasseth the on euery hand if thou wert in the bottome of the sea he conteines with his Deity all aboue thee below thee on the right hand and left before and behind and that Great Lord and wise Iudge lies had euen within thy selfe This cogitation that God is present that hee sees all thy inwards and outwards let it neuer depart from thee and so dispose thy life compose thy conuersation that as much as mans frailty will suffer thou needest not blush that God should behold thee In the beginning of euery worke offer it to him in the continuance behold him in the end resolue to please him for his sake to end it If thou shalt attaine this guift whether thou be idle or in businesse whether alone or with others thou knowest to contemplate God standing by thee thou shalt sooner then thou thinkest attaine to a great increase of graces 2. The loue of God Thou shalt loue thy Lord God with all thy heart all thy soule all thy minde Loue him with the heart directing all thy thoughts and desires to him Loue him with thy worke keeping his commandements loue him onely turning thy will from all created things loue him diligently performing all things that belongs to his obedience with diligence loue him purely in nothing seeking thy selfe loue him freely constantly casting away all things that oppose his loue Loue him gratis looking from his loue nothing but his good pleasure Loue him strongly suffering â—all things for him patiently Loue him perseuerantly neuer pulling thy self from his desire and obedience These thou shalt doe if thou dost contemplate him as the chiefe good as goodnesse it solfe as the fountaine of all good things If also thou shalt daily with earuest praiers beg this loue if thou labour by all good meanes to keepe thy selfe cleane from all leprous pollution and filthinesse 3 The feare of God Feare the Lord thy God because he is thy Lord and requireth it if I bee your Lord where is my feare Feare him because after he hath slaine the body he can also kill the soule and send it into hâ—l fire Feare him because his iudgements are incomprehensible and his wayes past finding out and thou knowest not what shall become of thee Feare him not as a seruant for feare of punishment but as a most louing and faithfull childe least thou shouldest incur his displeasure Feare him least thou shouldest bee separate from him in whom is all good and from whom if thou be separate thou drawest to thy selfe all euill and misery Feare great sinnes because they separate from God feare small ones for they set open the gates vnto greate lastly feare the Lord for his feare is the beginning of all good for nothing shall bee wanting to them that feare the Lord and those that secke him by chaste and holy fear shal not be destitute of any good From this fear proceeds intimous reucrence whereby thou learnest to adore him in spirit 4. Zeale of Gods glory Be inkindled wilh the zeale of the glory of thy God which may eat vp thy heart and consume thy soule with forrow Consider that the Lord is thy husband whom heretiques contemne the Iewes doe mocke Idolaters and infidels know not all manner of sinners doe with infinit iniuries affect him most part euen of the best men and his deare children doe but coldly and negligently serue him and wilt not thou that seest this labour to put away these iniuries gaine thy husbands honor and for so great iniurses wilt not thou intimoufly grieue therfore let this be thy care euer to seeke the glory of God and saluation of soules and both by prayer holy example and all other good meanes to helpe to promote the glory of God Forget thy owne profit and quiet contemne thy owne honor and spare not to meete with any difficulty that thou maist promote the glory of the Lord. 5. The prayse of God
of the wise shall neuer erre If therefore thou shalt obserue these duties vnto God thy neighbour and thy selfe thou shalt wonderfully profit in sanctification of life 7 Prayer O Lord God whose all that is that is best of all who cōmandest thy seruants to shine with vertues the true ensignes of thy house and sendest into their hearts the desire of such excellent beauty kindle I beseech thee in our hearts the flaming desires of all vertues teach vs with prayers and groanes to seeke and obtaine them at thy hands that our vnworthinesse for the worthinesse of thy Sonne our Sauiour Iesus Christ may obtaine of thee who art a most bountifull giuer these true and euer enduring treasures Teach vs the nature of vertues that wee take not vices for vertues stirre vp in vs the loue of them that we may loue them and thee the author of them strengthen our armes by the helpe of thy grace that wee by holy liues setting vpon the City of glory may through the merits of Christ be possessors of it let our life be the life of the righteous that wee may die in Christ and liue in thee for euer Amen The conclusion of the Booke IF shall be obiected that this manner of seruing of God is most troublesome and withall most impossible in repect of our many frailties miseries and also our necessary and alloweable imployments in our vocations I answere that hauing fully acquainted our selues with the seuerall rules and instructions conteined in this booke the greatest part of bodily labour in the seruice of God will easily be cut off and we shall lay for a foundation that of the Apostles that bodily exercise profiting but little 1. Tim. 4. our chiefe care must be to reuerence and loue God in our mindes holy cogitations and good desires albeit yet those duties of our bodies may not as time and place will giue leaue be vtterly neglected For it is godlinesse onely that is profitable vnto all things But besides seeing we are to giue an account vnto God for the expence of our times as the most pretious guift of God it is very necessary that euery man haue a knowledge of some profitable forme of seruing GOD that hee may thereby labour so to spend the foure and twenty houres of the day and so consequently all the daies of his life that he may assure his owne conscience this his life hath beene life indeed and not death and so may obtaine the glory of eternall life and auoide eternall death in which all they doe euer die that liue in these insinit streights of the world and doe not make vse of their most deare and pretious time to that end for which it was leut them namely to know loue feare and reuerence God to delight onely in him and the things directed vnto him Therefore experience teacheth vs that there are three considerations which do not only inuit but ought also to enforce euery man but especially great persōs who thinke thēselues most exēpted frō this kind of seruing God duly in such a streight exact manner as this is to serue God The 1. is the nobility of him which serueth The 2. is his greatnesse and goodnes whō we serue The 3. is hope of reward These 3. if we do rightly cōsider thē with many other motiues very effectuall hereunto wil casily so cōmand our affectiōs that we shal neuer omit to serue the high God in this sort 1 The nobility of him that serueth ought to mooue him to serue well For a generous minde in some sort compels a generous man to perform the taske he hath vndertakē after the most sublime excellent maner that possibly he can that especially when he hath to doe with great noble and generous persons Therefore euery man as much as is belonging to this businesse must consider what himselfe is of how great nobility and worth And thus doing wee shall finde our selues to bee of much more excellency then the heauens nay the whole frame of the world seeing wee are created after the image and similitude of God and are his Sonnes if wee serue him a right and shal be heires of his eternall Kingdome This nobility of ours ought much to incite vs rightly and duly to serue God For albeit we may omit that it is iust that the generous should vse his generosity through his fidelity to serue duly nothing else doth so much effect that generous noble persons may come nere to that most high and true nobility which they wish as to serue the most high God For thus Psal 82.1 of men they become Gods and so become farre more noble then if they were borne of the kings line For that is true liberty and nobility and that onely in which the seruice of Christ is found to bee If the Sonne doe make vs free then are wee free indeede Io. 8.36 if hee inoble vs then are wee truely inobled And surely this is not without great reason Matth. 24.47 for onely those shall be kings of heauen and rulers ouer all their Masters goods As the holy Gospell telleth vs Yea in earth shall be more eminent and high then the kings of the earth For in commanding themselues they doe also command whatsoeuer things else But al those that serue not Christ are not onely the sonnes of Satan but euen at length are made his most vile slaues in eternall darkenesse Therefore if there be any whom the former cause namely that he may obtaine most excellent liberty dominion and nobility doth not inuite to serue God surely that man ought to be terrified with the great euill which in the second place is noted namely that so hee becomes the sonne and slaue of the deuill and for this cause should striue with al his powers to serue God 2 Wee must also ponder the greatnesse and dominion and the bounty goodnesse of him for whose seruice we were created And we shall finde that the dominion which God hath ouer euery one of vs also ouer all the Kings and great Potentates and States both in heauen and earth is without al comparison greater then the dominion that all the Kings great ones of the world hath aboue one base basket of earth nor are they indeed the true Lords of so much but God is so the Lord of all them that with one only blast he can turne them vnto nothing and plunge them all into the deepe dungeon of hell except they shall serue him but if they will serue him he shall so exalt them in another life that they shall truely acknowledge that whatsoeuer they possessed here was nothing else but a base basket of earth compared vnto those worthy things which there they shall enioy There is no cause that wee should in many words extoll the greatnesse of this Lord for albeit wee should neuer cease yet should it be nothing that we had said in respect of that which the
thing is And I am resolued to dispatch these things in few words that they may make the better impression in our memories Therefore it is most iust that wee should serue so Great a LORD in respect of whom all creatures in heauen and earth are of so small esteeme as a droppe of water to the Ocean Nor shall his goodnesse methinkes lesse inuite vs which we ought in euery moment of our liues a thousand times to recount Surely amongst the abiect men of the world it would bee accounted for a great fauor if some King or great Lord should for their loue inuite them vnto him by rewards when for some foule Treason committed against their said King or Lord hee might iustly take a seuere reuenge of them Yet should his bounty and goodnesse appeare to be greater if for such Traytors such a Lord should expose himselfe to many afflictions and death it selfe But yet aboue all these beyond all comparison doth the goodnesse of GOD shine towards vs. For being of so great Maiesty and standing neede of nothing yet he choose to leade a life of so great labours and sorrowes vntill by most cruell torments hee laide it downe that hee might giue life vnto them that were worthy of death and that hee might inrich them with more sublime life and eternall riches which were such ingrate Traytors vnto him This Great GOD of his infinit goodnesse besides the benefits wee haue spoken of hath also commanded his Angels continually to serue and guarde vs Hee hath commaunded that heauen and earth should not for a moment of time cease from our seruice And besides all these that hee might shew his exceeding goodnesse the more aboundantly hee hath promised to bee with vs to the ende of the world Hee procures by innumerable meanes that wee should increase in all true good nor doth hee at any time consent that those which serue him shall bee afflicted but vnder condition that by the same there may much good come vnto them for hee more desireth our good then wee out selues But indeed I aske what will hee not doe for our good who was contented for vs with so great afflictions to deliuer himselfe vnto death Surely whatsoeuer can herein be spoken is nothing to him that shall attentiuely consider these things 3 I also said that to the end we might be the more animated to serue this so Great and good a LORD wee ought to consider the greatnesse of rewards wee expect if we doe serue him and seeing they are so great that the whole world sufficeth not to expresse or conceiue them 1. Cor. 2.9 let it suffice for this present consideration that it were a farre more sorrowfull message if it were shewed but to the least of them that liue in Heauen that GOD had determined to take him thence and to make him King of the whole Worlde then if it were shewed to some King of the Earth that GOD would the next day depriue him of his Kingdome and suffer him for to be thrust thorow with his own Subiects speares This is so true and neede so little proofe that no man doubteh of it but hee that Iudgeth ill of all Truth And surely if hee who serueth GOD should not expect these great and excellent rewards in Heauen but onely peace full of the ioy of the heart which they doe possesse in this life that giue themselues to holinesse and the contempt and reiection of the vanities of this world and that they might bee freed from the miserable and neuer contented or quieted life which they liue that liue in sinne euen that onely ought to suffice hereunto that our whole life should bee dedicated to the seruice of this Great GOD how much more whilest wee expect so great and excellent rewards euen such as no man can expresse Therefore he that considereth these things and is not stirred vp and animated to serue God let him certainely know that hee is benummed with the sleepe of death yet let him not omit to labour that hee may be stirred vp for God is readie to giue remedie to our diseases if with humilitie we doe as much as in vs lieth But if anie bee not stirred vp with these things it is good for him to search in himselfe and to get some remedie if happily hee be obnoxious to some secret sin of which he hath had no remorse of conscience which if he finde let him minister a remedy by true amendment and repentance and hee shall by and by feele health and strength to doe all that is good and this sweete sinne may be called inordinate loue which begetteth some inflation and swelling in the soule And hence it is that God often forsakes vs and giues no remedie to our dulnes till we finde out and amend that secret fault for wee must not onelie serue GOD in some things which he commaunds but in all nor must we desire to vnderstand in his seruice that onlie which is pleasant or not very grieuous but euen that which for our pride and malice shall be very laborious therefore let all men bee mooued by these three considerations to acknowledge that they ought to serue this God euen in the highest and strictest course that is heere proposed FINIS LONDON Printed by Nicholas Okes and are to be sold by Thomas Adams at the signe of the Bell in Pauls Church-yard 1617.
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
Preachers which the LORD spake to the Prophet Thou shalt goe to all that I will send thee Ier. 1. and thou shalt speake all things which I commaund thee and beholde I will put my wordes in thy month But if God haue sent him whom thou hearest to teach thee if hee proprose the things which GOD commaundes thou must not thinke that thou hearest a man speaking onely but euen God himselfe Thou must not regarde whether the Preacher bee learned or eloquent or to thy toothe for if hee bring the word of GOD vnto thee thou oughtest to heare him with like reuerence as if hee were endued with great talents and guifts For as it falls out in the affaires of men Chrys when the King sends his Letters happily by some base poste or man of no reckoning and such as cannot reckon vp any petigree of greatnesse but is a very obscure fellow Yet those to whom these letters are directed looke not at the person of the Kings messenger but with great reuerence and silence receiue them So the hearer must not haue any respect to the meanes of his condition or condition of his guifts whom GOD will imploy in his seruice to bring him the tidings of saluation but with all reuerence and attention must receiue the message brough as if it were deliuered him by the king of Heauen himselfe But because wee faile herein it causeth the word to haue such small increase in our hearts For wee heare it without any reuerence not as the word of God but as a tale told vs by a man and so it goeth in at the one care and out at the other Nor yet must wee regard if the Preacher doe often propose vnto vs common doctrines and knowne to all men for thou must not heare the doctrine of the spirit to learne new things but that thou maist bee stirred to practise the olde things thou hast already learned and that thou maist bee ashamed hereat that thou hast not performed the good things thou knowest For if the worde of GOD had not come vnto thee thou had'st had no sinne but now thou hast no excuse for thy sinne Therefore heare the Worde of GOD not with loathsomnesse and tediousnesse but attentiuely and desirously not out of curiosity but out of a desire to learne and practise the good things thou hearest Heare not to forget presently but to meditate seriously In the Law those beastes onely which chewed the Cuade were cleane Leuit. in the Gospell those Soules onely which meditate the Word hearde and by their liues and it were doe turne it into their owne substance doe become cleane in the sight of God The hearer of the word saith a Father must be like to those beasts which because they chew the cudde are called cleane that it may not be irksome vnto him to thinke on the things which he receiued into the womb of his heart and when he heares let him be like to one that eates but when he calls things hard to remembrance let him be like one that chewes the cudde If so thou hearest the word thou art happy Blessed are they that heare the word of God and keepe it Heare humbly not as a censor to iudge but as a scholler to learne Heare attentiuely that thou maist keep in memory what thou hearest heare faithfully that as good ground thou maist bring foorth fruit through the seed that hath been sowne in thee and so from abundance of doctrine thou shalt gather a most rich store-house of al vertues and graces Prepare thy selfe to heare with a short prayer vnto God that he would giue vnto the Preacher the grace of speech and edifying vnto thee and all the hearers all helpes and meanes of profiting 4. The things which are to bee done euery month Concerning this point I will onely obserue one thing wherein it is fit that euery one doe monthly exercise himselfe beeing most profitable for the increasing of our graces and for live promoting of a happy life and that is that he chuse vnto himselfe one day euery month in which hee sequestrate himselfe from externall negotiations and bestow it on himselfe in diligent and wise examination of his life end manners This day thou must pray more deuoutly and giue move time to reading of Scripturs But chiefly herein thou must bee imployed to become a censor of thy selfe and a seuere iudge of thy owne actions Consider therefore the things that are aboue thee whether thou hast feruently serued God and longed for heauenly things Consider the things beneath thee if thou hast tamed thy body and restrained thy sences and affections consider the things about thee if thou hast cut off superfluous things moderatly takē necessary things and walked holily before thy brethren Consider the things within thy selfe if thou hast had purer thoughts if thou hast increased any grace or vertue and if thou hast liued with more tranquility Thinke with thy selfe that it hath beene said vnto thee that thou art a Sunne and of the Sunne it is thus written that it riseth and setteth Eccles 1. and returneth to the place where it riseth Therefore as a mysticall and spirituall Sunne doe thou neuer exceede thy calling no more then the Sun doth his Zodiacke but running all thy course within that compasse labour to enlighten all men with the example of thy life Sometimes lift vp thy selfe by praier aboue all corruptible things sometimes by holy actions draw neere vnto thy neighbours in helping them and after thou hast thus laboured for some time returne vnto thy place namely to the repose of viewing and amending thy defects and say vnto thy soule returne O my soule vnto thy rest because the Lord hath blessed thee And what blessing can bee greater then to helpe vs to liue holily to mooue vs to returne into our selues to finde strength in holy life and rest and tranquillity of Conscience But for such whose places of seruice will not fitly allow so large a time as one day in a month for this exercise let them if fitly they can steale some few houres from their necessary imployments to bee bestowed in this exercise of their amendement and gayning of a spirituall rest If they cannot gaine so much time yet let them not bee grieued at it for they may liue with such care of conscience euen in the midst of imployments that they shall not stand need of this exercise 5 The thing which are euery yeare to be done 1 IT will helpe much to aduance piety if euery yeare wee set apart some certaine daies for the renewing of the actions of a spirituall and holy life The Philosophers haue determined that a naturall motion is very flow at the beginning but swift at the end but a violent motion is swift at the beginning and very slow at the end As for the purpose if a great and weighty thing should naturally descend downewards it would slowly begin to fall downe wards but the nerer it