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
make an ill beginning forespeake themselues as it were at the very first Therefore happy are they that haue the arrow yet in their hand and day before them For if wee haue not ouercome sinne in youth before it take root in vs how shal we struggle with it when the roaring lyon hath vs in his pawes and when sinne being like an olde man that hath lost his hearing will not be charmed but tells vs it was a custome and could not be left And because no man is borne to idlenesse nor for himselfe only I haue bethought my selfe of some course to discharge at least some part of my seruice duty to your High and in generall to benefit al such as with holy deuotion aspire to perfection in the seruice of God Vir. Eneid lib. 5. imitating herein Palinurus who finding that he could not saile against the wind into Italy turned his course with Aeneas his approbation into Sicily where they had before been friendly entertained It being a point of wisedome when a man caÌ„not saile by a fore-wind where he would and happily where he shold to saile by a bowling and side-wind or at least-wise to cast anchour where hee may Act. 16.6 Paul his companions being forbidden by the spirit to preach the Gospell in Asia and Bythinia by a vision appearing to Paul on the night a certaine Macedonian intreating him to come into Macedonia and helpe them collected that they were called of the Lord into Macedonia to preach the word and what shall I thinke of my selfe to whom God would haue that ordinary coÌ„mand of his word to be in stead of Pauls extraordinary vision to him Heb. 10.24 but that the holy commandement of sharpning pronoking others to good workes 1. Thes 5.11 Eze k. 13.5 of edisying one another and of rising vp in the gap and making vp the hedge hath sufficiently animated me and warranted my aduenture in putting Gods talent to the exchangers Mat. 25.27 that at his comming hee might receiue his owne with aduantage I am not ignorant that Aulus Albinus was reproned of Cato because he would rather deprecari culpam quaÌ„vacare culpa Aul gell 11.8 excuse his fault theÌ„ want a fault in that himselfe a Romane borne and writing a Hystory in Greek desired pardon if he chanced to offend in a strange tongue Yet Catoes reason excusing such as offeÌ„d by constraint and Albinus case and mine differing much he being a stranger in that language but I at home in mine owne element giues mee no small hope of a generall pardon albeit I should offeÌ„d in taking on me an office altogether vafit for my weake and weary shoulders for I grant this heauy taske requires a fuller pen a riper iudgement a sweeter singer then my selfe Yet when the equity of my calling the imploiment in so high a sernice as a Princes Court and the necessity of the times and manners called vpon me for some duty and the importunity of some whose words haue much weight and authority with me had wrung this worke from me I am the more bold to intreat that Catoes censure if any be may be made with Catoes equity because I had rather be without a fault then make an excuse for it The wise Orator feinedly reproted Cic. pro deiot that therefore applause was not giuen to Caesar because hee was pressed with men astonished with admiration but I must vnfainedly confesse that I must passe by in silence the commendations of this kind of seruing God methodized in this little worke because the admiration of it Isa 6.5 as the sunne beames dazles the sharpnesse of my weake sight But as the Prophet witnesseth when he saw the Lord sitting on his throne that he was amazed because a man of polluted lippes vn-worthy to see the glory of God so do I ingenuously professe when I ponder the great Maiesty of Gods word the absoiute perfection wherewith he lookes to be serued I am struck starke dambe because I am a man of polluted lips indeed of an vncircumcised heart and far vnfit to expresse the praise of such wonderfull things Therfore I willingly leaue such luy-bushes to the worldly wisdome of Philosophers Physitians and Lawiers whose learning I confesse are good for mans life but that life which perisheth excellent but yet humane laudable but yet mortall high but yet most shippery and brittle The story roports Liuy liâ— XX that Hanniball before hee would ioyne battell with the Romans proposed to his army certaine couples of captiues contending withtheir swords that by this kind of playing conslict the Carthaginians might the more wisely attend and the more cheerefully be armed to vnder-take the condition of a serious sight but such is the combat and seruice wherein by this little booke I must imploy all that purpose to haue the victory against sinne Satan hell and damnation that if they depart from the rule of combat and seruice prescribed it is not the losse of Captiues but of Carthaginians not of Carthaginians but Christians not be life of the body but of the soule is in danger not the law of man but of God is contemned not transitory riches nor health nor all the pleasures of life but euen the most blessed possession of the kingdome of heauen the eternall saluation of our soules lies at the stake to be lost A matter if euer any of great consequence and therefore timely to bee begun and constantly to be continued For hee that hath a great taske to bee performed in a short time is euer prouident not to let slippe that time Our taske is our conuersion to GOD our time of returne is this short span of life a short time for so sore a taske our wages for this taske is our soules saluation therefore no wisdome to mis-pend the least portion of time and to loose our glorious inheritance in heauen It is strange to see our toylings and sweatings for these sub-lunary vanities and yet how remisse we are to make our calling and election sure how negligent and sloathfull to lay hold on that good part which cannot be taken from vs. As the spider spends her owne bowels in spinning sine threeds weauing cunning nets to catch slies when suddenly a pusse of wind or a broâ—me comes and marres all that fine fabricke So we torment our selues for the base honors baser pleasures of this life and when we are at the height of all comes but one paffe of dis-grace sicknesse or death defeats all wee did all wee hoped for Therefore seeing all doe agree that God is to bee serued but dispute of the time let vs take the present time for youth had neede of legges and age of wings I confesse indeed that this manner of seruing God which I propose is something strict vncouth and vnsauory to flesh and bloud but most of all to such whose glory and greatnesse all men adore and also to such whose breasts are
ought to doe vnlesse withall wee know the order and manner of proceeding in it and how wee ought to doe it therefore I will onely set before your eyes certaine short methodes and formes of meditation vpon euery of the matters of meditation before named and such as are easie for euery vulgar capacity to learne and frequent 1 Concerning Death these things may bee chiefly considered and meditated 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition soeuer 2 How vncertaine a thing it is to know when where and how death will seize vpon vs. 3 How that in death all things in this world euen the things that were most endeared to vs will leaue and abandon vs. Or thus 1 What are the things which do vsher vs to our death and as it were leade the dance euen all all our infirmities and weakenesses all our griefes and paines in body or minde all the potions and receits of Phisick our friends and neighbours visitations and condolements 2 What things do accompany our death euen most bitter and extreme conuulsions and torments of the body the losse of our senses depriuation of sound reason departure of the naturall heate anxieties and troublednesse of the minde strong temptations and often fearefull visions 3 What things doe follow death buriall in the earth neglect and forgetfulnesse amongst those that seemed sometimes to bee incorporated into vs rottennesse stincke and loathsomnesse and lastly the iudgement of the soule either to the ioyes of heauen or torments of hell Or thus 1 That death is the most terrible and fearefull thing of all the fearefull things that can bee conceiued 2 That it is to be feared contemned and desired feared least it take vs suddenly contemned least the conceite of it should make vs saint cowardly desired least wee should seeme to die vnwillingly 3 How iust and reasonable a thing it is that euery Christian should with all care and diligence addresse himselfe to a fit and due preparation of well dying that hee may bee assured at what time soeuer death sets vpon him yet shall it neuer take him tardy and vn-prouided 2 Of the last Iudgement these things are principally to be meditated 1 Those most fearefull signes spoken of by our Sauiour in the Gospell which shall be the forerunners of that iudgement Math. 24. the powers of heauen shall bee shaken and all the kinreds of the earth shall then mourne 2 The renouation of the world 2. Pet. 3. There shall bee a new heauen and a new earth this present world being burnt vp with fire 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet 4 The Maiesty of that Iudge round about whom the whole Court of heauen shall stand 5 The account that must then bee rendred of all things that are done in the flesh whether good or euill the opening of the bookes of our conscience wherby the secrets of all hearts shall bee manifested to the whole world 6 The sentencing of them that haue done good vnto eternall ioy and glory Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and torment of body and soule of which sentence euery word is aduisedly to bee pondered 7 The most certaine execution of both those sentences how and how long time to endure euen for euer and euer and beyond all times 3 How to meditate on the torments of hell In this meditation thou maist contemplate these three points first the place it selfe and the eternity of it secondly the tortures of the body in that place eternally thirdly the torments of the soule euerlasting First conceiue that hell is a certaine perpetuall prison full of fire and other innumerable torments wherewith those are affected that die in their sinnes vnrepented Or thus Hell is a certaine eternall state and condition in which all impenitent sinners are tormented with that punishment that they shall want all the things that may make for their comforts and shall suffer all the things that may increase feare and horrour so that there shall bee the want of all good things mans heart can conceiue and the presence and aboundance of all euils wherewith either man in this world or the deuils in hell are tormented and all these to bee endured not for some thousands of millions of yeares but for euer and euer Heere then consider that whatsoeuer is in hell is eternall First the damned himselfe is eternall not onely in soule but in body too so that neither himselfe nor any other can kill him nor will God bring him to nought They shall seeke death but shall not finde it They shall desire to die Apoc. 9.6 but death shall flee from them so that God shall bee so farre from fulfilling their desires that their mad desire to bee brought to nothing shall encrease their horrible torment in seeing they cannot obtaine what they so infinitely desire Secondly the place it selfe is eternall Eccles 1.4 for as the earth and heauen are eternall so is hell also Thirdly the fire is eternall and vnquenchable Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it so that it is not extinguisht not consumed Esay 66. and yet doth euer burne Fourthly the worme neuer dyeth the worme of conscience for the rottennesse of the sin of which it is ingendred and nourished shall haue no end and the liuely apprchension of sin and the punishment of it shall neuer cease Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience euer haue any end Fifthly the decree of God is vnchangeable and eternall the sentence is past From hell there is no redemption no price sufficient to ransome them Sixthly all the punishments there are eternall because the sinnes for which they are inflicted are eternall in as much as the Reprobate if hee could haue liued for euer hee would euer haue had a purpose of sinning against God Why then will wee make our selues guilty of eternall punishments Why doth not this eternall fire feare vs Why doth not this breath of God this worme this vnchangeable decree of God disturne vs And heere further meditate first the continuednesse of these torments without any interruption or diminution for a moment nay rather by how much more as their wicked liues haue beene occasions of others damnations by so much their torments increase secondly yet for all this continuance there is no habite attained in suffering to make them the lighter but rather they seeme to be new and by the impatience of the damned to waxe fresh For euen as the pride of them that hate God ascends euer more and more so their anger Psal 73. fury enuy impatience and madnesse increaseth thirdly that it is an vgly and most odious place in which no light though all bee on a fire fourthly a most narrow place in respect of the multitude that
vpon this course of godlinesse because it is profitable for vs to saluation yet let them for this cause inlarge themselues to the highest extent of seruing God because they know it is the will of God that in all things wee might bee magnified as the sonnes of such an eternall Father who is in heauen and admonisheth vs saying Leu. 19. Beâ— yee holy because I the Lord your God and Father am holy Hauing promised thus much concerning the harmes which ensue the ignorance of a certaine methode in seruing of God I will now descend to the first part which is the generall instructions directing vs in all our actions wherein wee must obserue these seuen seuerall instructions and helpes 1. Instruction That knowing our selues to bee naked miserable and of all good things indigent wee should labour euer by all meanes to procure the grace and helpe of God that there may bee such a change made in our soules whereby wee may seele that our will insists vpon this not to seeke the things that are our owne as our owne but to seeke God and whatsoeuer good thing is in him and our selues as the thing that is of God and whorewith of his infinite goodnesse and mercy hee wisheth himselfe to bee serued so that wee hold euermore his most excellent graces and infinite glory as our owne goods nay farre more excellent then our owne and that wee praise him and reioyce in him more then in any good thing which either wee haue or hope for or can happen vnto vs accounting it a perfect happinesse that the Maiesty of God may possesse infinite good things and now it doth possesse and as not hauing any care or regard of our owne selues yet labouring by all meanes that wee may be receiued into heauen where wee may behold him and more perfectly enioy him not for our owne ioy and comfort alone but for that the Diuine Maiesty being of infinite glory of his infinite goodnesse would haue vs to bee so magnified with the sublime inheritance and riches which himselfe possesseth and with him all those which for their last rest and good doe desire that the Diuine Maiesty may haue so great glory as it hath and this is to bee one Spirit with God and is the summe of all Christian perfection For it is a doctrine cleere by the sacred Scriptures and holy Fathers that wee were all brought forth into this world not to rest and settle vpon the brittle good things of this life and in them to solace our selues seeing they are the least lowest and vilest of the good things of God but that vsing them so farre forth as they serue for our necessity according to Gods ordinance wee spend our whole liues in the sublime and high workes of our great God who to this end created vs that hee might make vs blessed and the enioyers of his owne selfe who is an infinite good in whom wee shall farre more eminently and aboundantly possesse all good things then wee are able to magine Againe wee may obserue that albeit God haue not tyed vs vnder the commination of eternall death that wee should perpetually intend nothing else but his obseruance but onely then when any of his commandements are to bee obserued yet by the law of equity whereby wee ought to obserue our selues as the sonnes of so great a Father not onely men of a Religious Profession but euen all Christians are bound to procure vnto themselues a more sublime and heauenly degree of sanctity and euermore to serue that so mighty a Lord and Father For it was not of some few but of all in generall that the Lord pronounced those words Let vs make man according to our owne Image and Smilitude And then is man wholly found according to the image of God when hee exerciseth himselfe heerein to know and loue the wonderfull things of God taking exceeding great ioy thereat And in the Gospell hee saith Bee yee perfect Math. 5. as your heauenly Father is also perfect Surely it is most meete that hee bee holy who is the sonne of him whom Seraphines incessantly call Holy Holy Holy that neuer forgetting whose sonnes wee are we should not thinke it sufficient to be holy in a low degree but as our frailty will suffer vs to striue for the goale of all perfection abstracting our hearts from the loue of all earthly things and reflecting them vpon our Father who is of infinite goodnesse and with great affection illuminateth and sanctified all that come to his Maiesty as to the Father of infinite dignities and excellencies Knowing then our Obligation whereby wee are all bound to this duety of holinesse and chiefly such as haue taken vpon them the office of Guides and Shepheards Let vs withall remarke that as in this world the greatest neerenesse and friendship which a mortall man can obtaine with a King is that hee bee of one will desire and affection with him so true sanctity heerein consists that a man bee of one spirit and will with God But to come to this sublimity and heighth of honour it behoueth him to trauaile through the passages of all vertues which the holy Scripture euery where describes and the Sonne of God with so much labour hath taught vs. Thus hauing seene as through a casement wherein consists our change from men naked miserable and destitute of graces to diuine and heauenly seruers of God scil by seeking nothing but the good will of our good God in all our actions wee proceed to the instructions following 2 Instruction That wee euer haue an eye to the end and scope by which wee ought to bee admonished to doe those things that serue for the reparation and remedy of our wounded soules yea whatsoeuer wee determine to doe before all other things the eye of our obseruation must bee vpon the end that moues vs to the action This is most necessary to bee knowne and euery moment to bee looked on for there is no worke that hath in it more goodnesse then it receiues from the end for which the work is done which end if it bee euill the worke also must needs be so although of it selfe otherwise it were good Seeing then God is an infinite Good that must needs bee the greater good worke which is more purely performed in his sight For declaration whereof it is to bee noted that it behoueth the seruant of God who would please his Lord to plant in his soule a very puissant will or habite of willing ingendred of strong and frequent actes of willing it which will or habite so ingraffed in him may moue him and make him thinke that whatsoeuer hee doth in body or soule whatsoeuer hee shall thinke or speake nay all the vertues hee shall acquire together with this same remedy of his soule and all his deuotion I say that all these things are done because God would haue it so doth euer require them of vs and is for his infinite goodnesse most worthy of
or feares or dares or is angry but for the euill which hinders the good he loueth Therefore wee may thus describe loue that it is the first motion which good brings vnto the appetite or more plainely the first impression whereby the appetite out of the knowledge of some good is affected whilest the good thing it knoweth doth please it This similitude from nature will illustrate the thing well fos as euery thing which doth ingender confers first forme to the things ingendred and afterwards a motion agreeable to that forme as when the fire inflames the ayer it first imprints in it the fiery forme and then a fiery motion to tend vpwards so euery good doth not only imprint a certain form in the sence which conceiueth the image of good but also in the appetite the image of the sence mediating it selfe that is to say loue which is as the forme of the loued and by loue stirs vp the motion of desire whereby the appetite returnes againe to the good it selfe the circle being ended Hence it is euident what is concupisence which when it accompanieth reason is called desire for it is a certaine extension or progression of loue or rather that motion or steppe whereby the appetite affected with good beginnes to incline to that good it selfe For after that good which is the motion of loue hath pleased the appetite the appetite inlarged it selfe to receiue that good which is the motion of concupiscence or desire by which motion it is said to be drawne of the good it selfe It is violently caried because drawne by pleasure Therefore the desire is wont to wax strong if it bee not graunted to enioy pleasure euen vntill a certaine ardour which is called feruour and is the effect of loue the which thing Lauguor being another effect of loue is wont to accompany which is a most grieuous sadnesse of such fury it is often wont to kill men but if the good desired fall out as we would haue it then followes delectation which if it bee with the worke of reason is called ioy and it is a motion of the soule placed in the good that pleaseth it or more clearely that motion whereby the appetite perceiueth the good which it desireth in whose enioyment or possession the appetite is placed is called delectation or fruition which is all one This passion is one of the chiefest and seemeth to bee the most effectuall of them all for it fulfils the motion of loue and in it loue seemeth to exercise all his powers for seeing there are many effects of loue as besides feruour and languor before named extasie liquefaction vnion mutuall inhaesion penetration zeale in imbracing of the present good almost all of them do waxe strong and multiply Extasie which signifieth the going out of the appetite from it selfe that it may exist in that is good which it affects whilest good is present acquireth strēgth Liquefaction which is a certaine emollition rarefaction or softning of the heart that as it were the poores being opened good may easily and quickly enter albeit that it doe keepe his strength good being absent yet is it filled with the drinking in of that which is good Vnion which is as it were a cotouching of louers Mutuall inhaesion which is the binding together of things that touch one another Penetration which is a certaine sliding into the inwards of the heart doe not fall out but when good is present Zeale which is nothing else but the impatience of a conceit if any would interpell the inioyer would fight and contend most fiercely Therefore it is plaine that the passion of delight is compassed with many circumstances which doe easily demonstrate his power But euen the thing it selfe is so prooued by experience that without any other witnesses if any be asked what is the thing most attractiue whosoeuer hee be hee will answere Trahit sua quemque voluptas euery mans pleasure is his adamant For as yet those other two kindes of good so honest and pofitable good if wee take away pleasure would not draw any mans heart after them which is a thing most worthy to bee knowne and is conuinced by this reason For wee shall see many borne in the country whom if the King would draw into the City and inrich them with honours and commodities they would vpon no other ground refuse then for that they would not forgoe the countrey pleasures to which they arc accustomed and which they despaire to find elsewhere Seeing then that mans heart is sicke with the loue and desire of pleasure as of a grieuous feuer let vs seeke for some remedie for these three passions 2 The remedy of loue concupiscence or desire delight or ioy That a fit remedy may bee prepared to the nature and sicknesse of the diseased we must praemise to the things that are to be spoken of the cure of passions that mans heart most greedy of good things present can neuer be pulled from the loue of them but by exchange of better good things for it cannot bee that honourable profitable and delectable things should not please the appetite seeing it cannot put off his natiue and inbred pronity and readinesse to entertaine them Therefore that manner of curing is of all other most prudent which better good things being proposed whereof the appetite is capable doth attempt to draw the heart of man from affection of present things to the loue of eternall things For if wee will search out the worke of GODS wisdome in the creation of man wee shall finde that our most mercifull LORD God would not take away food and nutriment from these eleauen passions but transferre it vnto better good things that the sence together with the superiour part of man First his reason might instruct both the appetite and also the flesh it selfe according to their capacity to thirst after God and to lift vp themselues towards God For that thing which passions wrought in Adam before his fall euen vnto that do the seruants of God and despisers of the world aspire and oft times as much as the diuine grace vouchsafeth to graunt in this corruption of our natures are they made partakers of their desires amongst whom he was one who said my heart and my flesh reioyce in the liuing GOd and in another place my Soule thirsteth after thee yea my flesh how often according to this doctrine therefore of weaning our passions from the forbidden good things wee will giue these examples Let the examples bee thus thou happily seest some thing which doth greatly please the appetite with a sudden motion which is the motion of loue presently thy heart extends it selfe to that thing which is the motion of Concupiscence for it coueteth that thing if this thing bee graunted then succeeds a certaine delight of perceiuing of ioye touching the thing which seemes to agree to the appetite drawne on by the loue Concupiscence aforesaid which is the motion of delight and in this manner doth
befall him more grieuous then it seemed hee was able to beare presently the appetite apprehending some feare beginnes to be daunted and to step backe as at some vehement tempest or sudden and fearefull ruine of a house for it loues the commodity of good things from whence it is that this feare of suffring any thing ariseth Then doth reason worke in this manner namely the second of those three waies of taming the passions The Lord is my light and my saluation whom shal I feare The Lord is the protector of my life of whom then shall I bee affraid Surely I will not onely not feare by Gods grace to vnder goe this burden it hath pleased him to lay vpon me but also albeit euen Castles and Fortresses should â—tand vp against me my heart should not be affraide But if for all this the sence make any reluctation then that third way of taming those passions which consists in the Imitation of Christ is here fitly to bee vsed For when the inferiour part of Christ feared the acerbity of his passion euen to the sweating of bloud hee stirred vp by deliberate act of reason the passion of audacity that hee might conflict with feare and preuaile against it and so rising hee admonished his Disciples Arise let vs goe hence behold hee that betraieth me is at hand Behold let vs arise saith our Champion Christ and as feare possessing vs wee laboured to flee from an instant daunger so let vs couragiously by a stirred vp audacity meete the daunger comming Thus did Christ and shall he be worthy of Christ that will neuer striue to accompany him in agony 3 The remedy of the passion of anger It often falleth out that a man either by words or gestures findes himselfe to be little esteemed and contemned of some either his inferiour or not much aboue him by and by anger is inflamed and hee desires seekes in the same manner to render at least a like kinde of reuenge for the appetite will begin to complaine saying hee ought not to haue made so small account of me he might haue risen vnto me hee might haue put off his hat he should not so lightly haue improoued the things I spake Hee ought not so to haue contradicted me he ought not to haue controuled mee in that manner hee might haue answered mee more mildly seeing I am no way inferiour to him as many things will the loue of a mans owne excellency obiect But now the superiour part will herein doe thus to mitigate this passion Thou fierce disordered passion be quieted For it becomes not man endued with reason like a beast to waxe fierce and angry and by a certaine drunkennesse of fury to become mad for the turpitude and vilenesse of this passion doth euen in the countenance bewray it selfe whilest the eyes doe sparkle the lips tremble the speech is hindred and the whole man is alienated from that meekenesse which being a sociable creature is naturall to him This manner albeit but naturall yet is it very effectuall to the subduing of anger But the second kinde of subduing the passions is more worthy the true Christian and that is thus blessed are the meeke for they shall possesse the Land of the liuing and shall I for this beastly and brutish passion despoile my selfe of the right of this inheritance which faith shewes vnto me The third kinde of taming this passion may bee this and most apt for such as will follow Christ For as a Lambe before the shearer hee opened not his mouth and as a sheepe vnto the slaughter he was led when hee was cursed hee cursed not againe when hee suffred hee complained not hee deliuered himselfe into the hands of him that iudged vniustly and shall not I be meeke and milde Many other reasons might be vsed to restraine these passions but here I desire may bee obserued as also in other passions that these passions may profitably bee exercised if they bee transferred to diuine things and surely the vse of desperation albeit not so proper as of other passions for it hath not any spiritiall good which for the hardnesse of it is to be despaired may be this according to the counsell of the Kingly Prophet trust not in Princes nor in the sonnes of men in whom is no saluation q. d. hope not nay despaire of saluation from men who altogether are voide of it for that saluation which the world by an impudent lie doth promise is to bee despaired of Feare hath a most large field for what is it that iustly can bee feared in this life not sudden death nor the torments of hell nor the seuerity of the last iudgement nay nothing albeit the most terrible euills of this life ought to put vs in feare for Christ hath said feare not them that can kill the body but feare him who hauing killed the body is able to send the soule into hell fire In like manner anger may bee exercised many waies there are sinnes there arc enemies of the soule and amongst others most cruell are the passions which doe continually disturbe and oppugne the reason of man but against these enemies our Sauiour Christ hath taught vs that anger may wholesomely be stirred vp in vs whilest being most meeke yet did hee waxe hote against desilers and abusers of the Temple Thus haue wee briefely been taught to master our passions which are the greatest enemies to the reparation of our soules But yet before wee conclude this point let vs take this obseruation with vs to consider diligently the originall increase and declyning of our owne proper passions for besides the former things we shal finde many things of much profit if wee shall diligently marke that sometimes this passioÌ„ sometimes that as if they were borne of diuers parents doe produce sundry effects as by the example following may appeare There is nothing doubtlesse seemes lesse consonant to anger then delectation and yet it often growes vp with anger as when a man in his fury reuengeth himselfe but griefe and heauinesse doth more directly disagree with delectation then anger and yet griefe in the very motion of sorrow conceiued of the absence of the thing is cause of delectation whilst it begets the memory of the thing beloued But the other are more plaine that namely out of the loue of good the hatred of euill which is repugnant to it ariseth out of concupiscence and desire of the good deferred doth sorrow grow by reason of deferring it and this duell of the 2. passions thus conflicting together is very well knowne seeing towards one and the same thing as namely fasting the appetite both dares do it because it hopes for victory feares also because terrified with the difficulty which do serue for this purpose that both the various commixtions of passions may bee knowne and also that their sundry remedies may succeed But this must euery man most carefully labour to know namely of what passion hee is most grieuously
his ioye and delight in him rather then in himselfe and reioyced more to bee delighted in his father then in himselfe and all things which bring any honour or ioy which hee doth or are offred vnto him hee so much reioyceth that they are offered as hee thinketh his father will reioyce for them and on the other side is more afflicted by any occurring calamity for the griefe that his father will thence conceiue then for his owne punishment So that when this sonne is sicke hee suffers more paine for the affliction and sorrow which hee sees his father suffer seeing his sonne sicke then for his owne griefe and when hee growes sound is more ioyed of the ioy his father doth thence conceiue then of his own health In like maner in things which in the world bring honour as egregrious stratagems and pollicies of warre or exercises of learning he desires to doe them with commendations because his father lookes vpon them and reioyceth at them more then for his owne honour and one the other side if hee doe not these things aright would thence take more griefe then for his owne dispraise All this loue and will hath this sonne towards his father prouiding for him all things which are necessary for him by no other reflexe then for the great loue which from his infancy he beareth towards his father This example must he that will serue God from day to day often reuolue in his minde at the least for two or three monthes For herein is declared so much as may serue for our purpose to set fourth the manner of the true loue of God not hunting after our owne profit which course we ought to obserue Our eternall Father is God and wee his sonnes out of his magnificent gift and grace Hee stands no need of our goods but we cannot want his good in a farre different manner from this father that I haue spoken of with his sonne For there the father was rich and the sonne his Protector and therefore so much the more is the loue of the sonne towards his father to be esteemed Let vs therefore reioyce that the Maiesty of our eternall Father is so great that he stands no neede of vs knowing that our obligation is greater vnto him then of that sonne to his father Let therefore our loue at the least be like that of this sonne and our soules so farre subiected vntill they finde and feele no ioy of all the good they doe and expect but so far as we shall know that by this we doe God seruice And whatsoeuer we shall doe must be done with great ioy because we beleeue and so it is indeed that the diuine Maiesty is wel pleased with it al the grief which we feele by the infirmity of sin must be for that it is against the wil of God And the Prophet doth witnesse that God reioiceth at our seruice God is well pleased with his people Psal 149. the praises of God are in their mouthes And that by our sins he seemes as if he were grieued God himself testifieth it repenteth me that I haue made man Gen. 6. Now it is to be obserued that if the aduersary of mankinde do much impugne the seruants of God in euery vertue wherein he seeth they desire to profit he will much more set vpon them when he seeth thē hunt after this most high kind of loue Amongst al his diuerse impugnations assaults there is one as very secret so no lesse hurtfull wherewith he oppugneth and opposeth many and that is tepidity and coldnesse of minde which many doe feele whilest they thinke on read or heare the chiefe point wherin consists this heauenly loue namely that the being glory and all the good things of God should be desired for God himselfe Concerning which we must consider two things 1. what it is that causeth so excellent a thing to wax cold to come to such an aguish fit seeing it is that diuine heate it selfe 2. What remedy is to bee applied to this disease For the 1. we will expresse it by this comparison If being induced to behold something which is of great value it come to passe by the defect of our knowledge that the same thing doe seeme vnto vs to be of small estimation and worth vndoubtedly wee finde that our appetite growes cold whereby wee desired to see it albeit in truth the thing bee of as much worth as it was first commended for The same thing befalleth many in this same loue of God whilst they both slenderly behold the thing they loue and the aduersary besides sets vpon them which thing chiefely chanceth vnto them who are preuented with that sweetnesse and contentment which this loue vsually bringeth with it who hearing that this loue consists herein that we doe desire and inwardly feele in our selues a complacency and pleasure from all the good and glory which is in God waxe very cold thinking that this worke is not so high and excellent and iudging that there are other things as well corporall as spiriturall which may be had more sublime and worthy imagining many things which they iudge to be of more price and that it becomes the seruants of so great a Lord to doe them as workes of great corporall fortitude as for the point with one shock to cast down some mighty tower with one blow of a sword to cut in sunder ten squadrons of souldiers Againe to shew some great signe of knowledge as to the purpose if one should make all the Heathens vsing all the Science and knowledge they haue to be speechlesse or some other great wonders which are of great admiration in the world as continuall contemplation the working of miracles prophecying and such things which are thought by those that are thus tempted to be of much more excellency then to lift vp the soule to God that it may reioyce that in God is all good and glory which he hath and therefore they waxe cold in directing all that they are to doe in this life to this onely end to attaine to that loue which in their eyes seemes not so excellent a thing albeit they beleeue it to bee such because the sacred Scripture affirmes it and they do almost admire that God will prefer this loue before all other things that can be done But it is to bee considered that as the appetite and desire of hurfull and loathsome things for the most part proceeds vnto the sicke from one and the same roote namely from the infection and corruption of the palate so it commeth to passe in him who doth value these signes of great corporall fortitude to be of much worth and this loue of GOD not to bee of any such esteeme for this proceeds from the infected pallate of the soule as hath beene said in the fourth instruction and from the assaults and temptation of Sathan Yet is not good meate more vile then euill meate nor the loue of God lesse excellent
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
no counsell because hee takes not the warnings of his owne conscience contenting himselfe onely with the externall face of vertue But the wise man giues not only eare to the counsaile of his friends but also takes counsell of himselfe whilst he requires from his owne conscience an approbation of his owne actions Therefore if thou desirest wisdome returne to thy owne heart Daily discusse thy selfe consider whence thou camest whither thou comestâ— how thou liuest how much thou dost daily profit how much thou failest with what cogitations thou art most assaulted with what affections most troubled with what temptations most beleagred for by so much shalt thou sooner and surelier come to the toppe of wisdome as thou shalt come more fully to know the state of the inner man For wisdome in doing things is engendred by the disquisition and consideration of things to bee done whence it is that in spirituall things wisdome is reteined by the inspection and discussion of our spirit and spirituall things But this is performed by the examen of the conscience which lookes daily into the minde what augmentations or detriments and losse of grace wee susteine by these the wisdome of the spirit doth increase and euery man learnes to direct both himselfe and others so that wee see the discussion of the conscience to be the enemy bane of all sinnes the origine of al vertues and spirituall graces the quiet of the minde the wisdome of euery Christian therefore whosoeuer will attaine any measure of sanctity must daily practise this holy duty 3 The last thing in this discussion to be considered is how this duty is to be performed what is the matter whereabout it is exercised To vnderstand this the better wee are to know that this discussion is to bee compared to the draw-net gathering of all kindes of fish Our life and conuersation is the sea a sea bitter with sorrowes anguishes and sinnes a sea deepe and vnsearchable through the obscurity of intentions and affections so that the Prophet said truely Ier. 17. The heart of man is wicked and vnsearchable To conclude a sea very turbulent and vnquiet through the multitude of thoughts and cares The great and huge fishes of this great sea are our actions as well inwardly thinking and desiring as outwardly speaking or doing any thing The good fishes are good actions the bad fishes which wee cast out are our wicked workes But the net is the examen and discussion of the conscience whereby wee gather our actions and cast them out or preserue them as they are good or bad Therefore to this examen are all both good and euill workes to bee subiect the good that they may bee approued the wicked that they may bee corrected and amended For this examen is like to a â—Iudge of Assize who cals all men within his circuite to an account and brings euery action to the barre and triall of Iustice without fauour or affection so our soule or reason cals all our actions inward and outward good or bad before it that it may cherish those good and holy and correct and amend the wicked and vngodly actions casting out our incorrigible actions checking the vnquiet amending the negligent instructing the simple mitigating the angry restrayning the voluptuous stirring vp the sloathfull comforting the weake and teaching the indiscreete actions In this Assize which euery man must keepe in himselfe reason is the Iudge conscience the Kings Atturney accusing the sinner peruersity the party excusing himselfe pride the aduocate defending the guilty but innocency the iust man confessing his fault After the manner of wicked and peruerse men vices doe contradict all commandements but after the manner of good simple persons vertues obey them yet doe vertues sometimes accuse one another For Mercy accuseth Iustice and Iustice Mercy Honesty accuseth Humility and Humility Honesty Mercy accuseth Iustice that it hath stretched its hands euen vnto cruelty that it hath vsed words of anger that it hath changed the countenance of Meekenesse Iustice accuseth mercy that it hath not put on the countenance of Seuerity that it hath suffred sinne to goe vnpunished that it hath not blamed the offender at least so much as in words Humility accuseth Honesty that it exceeds mediocrity that it followes superfluity that not onely it vseth honest but euen voluptuous things Honesty accuseth Humility that it loues too much pouerty that it bestowes not what is necessary vpon the body that it loues nakednesse beggerlinesse and all contempt For sometimes Mercy deales too remissely Iustice too cruelly Humility too sparingly Honesty too abundantly Yet doe they not leaue to bee vertues albeit they bee weake and imperfect For whilst they accuse they lay themselues open to receiue discipline and censure But how are they made naked and open When by confession of sinnes the hidden things are declared But there are many things which require the examen of our good actions for often our selfe-love deceiues vs so that we think that to be good which is not so Therefore let euery man vse the iudgement of examination that hee may acquite himselfe from such deceipt and declare whether his workes be good or bad Hee that is negligent in discussing his good thoughts deeds exposeth himselfe to a manifest daunger of falling and of sinne whilst he admits an vnprofitable thought for a profitable and a wicked worke for a good As Ishbosheth was slaine on his bed because hee had not a wise and valiant Porter to examine and keepe out his enemies 2. Sam. 4. so he that hath not a strong keeper of the minde and great care to behold all that enters into his conscience is in daunger of his life because he thinkes he enters vertues whilst vices entring in the habit of vertues kill him on his bed vnawares Therefore let not onely a frequent but also a diligent and carefull discussion keepe our minde which may examine all our works and wisely iudge whether those that enter vnder the colour and garments of vertue bee such as they appeare to bee Euen our good actions will the Lord examine and iudge therefore it is fit that first wee examine and correct them least the presents which wee take to bee good the iust Iudge shall thinke vnfit and vnworthy to come in his sight A scholler that is learning to paint doth againe and againe behold and amend the worke he hath in hand and as much as possibly hee can shewes it to his Master polished and well limned and shall wee presume to offer vnto God our good works which are by him to bee examined without diligent viewing and lymning of them Shall it not be said vnto vs Is 1. Your siluer is turned into drosse and your wine mixt with water Your words and workes seeme to bee holy but your intentions and other circumstances accompanying them doe take from them all their worth Iob. 7. Therefore holy Iob was affraid of all his workes knowing that
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
Prayse thy Lord God euer because not onâ—ly worthy to bee praysed but aboue all praise Praise him with thy tongue praise him with thy worke and life the prayer of lips and life is best of all That as the heauens by their beauty and brightnesse declare the glory of God and the firmament with as many tongues as stars shew forth his handy worke so thou by sanctity of life shalt praise the Lord and shalt inuite as many as see hee to praise and magnifie his name So let the light of thy life shine before men that seeing thy good workes they may glorisie thy father which is in heauen Praise him with thy tongue so that it continually may begin in thy heart and resound in thy mouth Euermore reuolue the mysteries of Christ the attributes of thy God in thy minde and all his admirable perfections extoll with thytongue All his creatures praise him thou being one hee hath done most for be not thou sloathfull to set foorth his praise 6. Thankfulnesse to God Euer giue him thanks for it is iust that re ceiuing euery moment benefits thou shouldest answer him euery moment if it were possible infinit thankes There is no moment wherein thou receiuest not from God being life sense vnderstanding and all other good things naturall and supernaturall in thee or about thee if therefore when thou receiuest a benefit from man by and by thou thankest him shalt thou not be most ingrate to God in receiuing so many blessings and giuing so few thankes Giue him thanks therfore for thy prosperity because giuen for thy comfort and for thy aduersities and crosses because giuen for thy correction and increase of thy crowne Thanke him for spirituall gifts because they inrich the soule for temporall because they serue the body the habitation of the soule Thank him for things giuen to thy selfe because they belong to thy selfe and for things giuen to thy neighbours because they belong to thy brethren to whom thou art ioyned in loue Let thy heart euermore breake foorth a good word of thanksgiuing and thy mouth in euery successe set foorth his praise that whilst thou giuest thaÌ„ks for continued benenfits thou maist be disposed to receiue greater mercies 7. Resignation of our selues to the wil of God Leaue all thine and all thy felfe in the hands of God Commit thy selfe vnto him resigne thy selfe fully into his hands that he may doe with thee what seemeth best in his eyes Say often thy will bee done but with all imbrace his will in thy will For wee often say with the mouth and resist it with our desire and purpose wee offer it him in word but wee reteine it indeede Wee giue it him in speech but in action we foolishly resist GOD when hee would take his owne Doe not thou so but know that thou art not thy owne but GODS thine are not thine but GODS Therefore thou medlest with another mans gods against his will and so in the day of iudgement shal be condemned of theft Bee thou before the Lord as a table cleane wherein nothing is written that hee may write in thee what hee pleaseth Be as the clay in the hand of the potter that hee may breake thee or make thee being made may set thee in a higher or lower place Looke vpon all thou hast thy Life Health honours comforts And all thou possessest not as on thy owne but as on things lent thee and be ready to render them to him that liberally lent them Hee loues thee infinitly more then thou dost thy selfe therefore thou oughtest to put thy selfe into his hands to doe with thee both now and in all eternity what he pleaseth 2 Our duety towards our brethren Where consider 1. In thy brother thou must regarde to thinke and behold not so much man as God for God is in euery thing by his essence presence and power but chiefely and in an excellent manner in man Therefore it is fit that in euery thing but especially in man we behold God Therefore when thou seest or speakest with thy brother thou shouldest not so much behold his aspect with the eyes â—â—â—che flesh as God dwelling in hiâ—â—â— with the eyes of thy â—unde To obtaine this is a great guift of God For so shalt thou not be affected either to his youth or beauty or abhor the aged lame and sicke and shalt obtaine a wonderfull purity of minde and a singular familiarity with God 2 The loue of our brethren Loue thy neighbour as thy selfe is the precept and is like that great commandement of the loue of God for it commaunds loue and commands it for Gods sake and in his amplitude includes all the commandements for he that loues his neighbour hath fulfilled the Law Therefore loue thy neighbour with true and pure loue Rom. 13.8 not for gaine nor for any created thing but onely for thy God This thou shalt doe if thou shalt not conteinue thy brethren in thy heart if thou shalt not iudge them rashly if thou shalt not brawle with them if neither in word or deed thou shalt harme them if according to thy ability thou helpe them To conclud if thou perform that is written not to do vnto another what thou wouldest not haue done to thy felfe Nor is this loue difficult if thou dost contemplate God in thy brother if thou remembrest that hee is holden in high esteeme with God if thou shalt think that he is the sonne of God ordained vnto glory and vnto thee profitable 3. Affability to all men and good example AccoÌ„modate thy selfe to all men speake gently to all let no in-urbanity or in-ciuility or rusticity appeare in thee to offend any A sweet talke multiplieth friends pacifieth them that bee at variance a sweete tongue increaseth much good talke Syr. 6. Therefore so conuerse amongst all men that all may loue thee and euery one desire thy company To all men giue good example and spread abroad the sauour of sanctity and being made the good sauour of Christ in euery place thou maist not only praise him with thy owne mouth but with all mens mouthes For thou dost praise him euen with the mouth and heart of others whom by the purity of thy life thou inuitest to praise him This thou shalt doe if in the good workes thou shewest and circumspection thou keepest thou seeke not thy owne but the praise and glory of GOD. Therefore do nothing whereby others may take any scandall or offence or occasion of liuing at more liberty 4. Honor of our brethren Go one before another in giuing honor It is pride to expect from others the signes of honor and not rather to preuene them in giuing honor Shew thy humility in honoring others not in hunting after honor Let none passe by thee without honor let none come to thee without honor Yea euen thou shalt honor God dwelling in men when thou giuest due honor to euery man according to his place 5. One to beare