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
ready prepared but yet how long soeuer he shall thinke on this businesse or desire it he shall neuer obtaine it vntill he begin to worke and ioyne one materiall to another as is required in building of houses So if a man be impatient and desirous to correct it in himselfe and obtaine the habit of patience although he be iniuried both by word and deed although hee desire the habite of patience yea although he bridle his mouth from words and restraine his hands from reuenge yet shall he neuer get the habit of patience except he helpe himselfe chiefly by the inwards of the soule often moouing his vnderstanding to consider the great benefit of patience and inclining his will as the instrument necessary for the producing thereof to affect and desire iniuries and persecutions for the loue of God and our redeemer who exhorts vnto such things and suffered such things for our sakes And such a habit is thus to be produced as in the sixt instruction we heard Thou offerst to the thought of thy vnderstanding this obiection what wilt thou doe if such or such an iniury namely such as thou abhorrest were done vnto thee Suddenly from the euill habit that is in thee there ariseth in thy minde a certaine horror of this iniury Therefore presently call to mind the great good which accrues vnto thee by the sufferance of this iniury and the like and thou shalt bind thy will to desire such things nor shalt thou leaue thus to bind thy selfe vnto it albeit that it seem wholly to be constrained for there is euer some voluntarinesse in it and so often shalt thou produce such acts that that may increase which seemed scarce to be voluntary that thou maist voluntarily suffer iniuries and that this habit may be planted in thee And this example may serue also to plant the habits of other vertues namely by considering the great good of these vertues and compelling the will vnto them And if thou consider that it is the will of GOD that thou shouldest be auerse from all filthy pleasures of the flesh and compell thy will neuer to desire them not so much as in thought to dwell vpon them albeit it be but for some small time thou maist in fewe daies attaine to an excellent habit of chastity And thus may one bee inriched with all holy habits But wee may obserue that as before if by the onely praecogitation of an iniurie one may gaine the habit of patience much sooner and better may it bee held if indeede iniurie bee done one or anie other thing wherewith wee seemed before men to bee confounded and debased so that wee compell the will to desire the same For the actes of the will receiuing this iniurie are more vehement and so doe more tame the Soule then are those of the will onelie desiring or receiuing an iniurie onely in cogitation offered namely by thinking that it shall or may chance A fewe vehement actes doe worke more strongly and effectuallie to produce a habit then manie remisse which hee must verie well obserue that desires to bee one of Almightie GODS most chiefest Seruants For hee must neither say or thinke that hee will doe what in him is to obtaine the grace of GOD and other benefits of his who doth not also wish and withall reioyce in himselfe whilest those things are offred to him by which he may be the better disposed vnto them seeing these are so necessary for the discerning of vices and increase of vertues to the obtaining of perfect charity in which consists all the good and perfect obedience of God Therefore to this end it is very expedient to keepe the will very firme and stedfast in the desire and loue of God and hatred of euill to which purpose it will not bee a little auaileable to ponder the considerations and reasons wherof bookes exhorting to deuotion are full namely why God is to be loued and euill detested But yet let not this be forgotten to the end that wee may euer be restrained with the bridle of feare from falling into presumptuous sinnes that albeit one may haue gained most excellent habits of vertues yet is hee not thereby secured that he hath gotten the true good namely the grace of God which albeit hee assuredly hath whilst hee hath these things which we here speak of and shall speake yet can wee neuer naturally know when wee haue these things in the manner that the will of God is we should haue them and so we cannot be certaine that wee haue obtained the grace and fauour of God But it is very apparent and a principal signe we haue gained it is when we so in our minds handle the vertues whereof we haue gotten the habit as we thinke of other mens vertues namely that thence our heart should not be more extolled but blesse God and giue him thanks who is the authour of euery good gift and equally to reioyce for these as well as the other for the praise and glory of God which is equally manifested in the one and the other To conclude that we may not cast the salt of our sloth vpon the things that are here written it must be considered that if any seeme to endeauour to gaine some of the things which are here said that ought to bee done and cannot attaine them hee may know that this befalleth him because hee iâ—deuoured not to obtaine another thing which is here written that he ought to procure As for the point if anie doe much labour not to feele the iniuries that are done him and yet doth not strongly indeauour to come to a detestation and hatred of himselfe of which wee haue here written in his place hee shall profitte verie little at all For GOD suffers not nor regards a mans indeauour and labour for one vertue with slouthfulnesse and neglect towards another The 2. thing I proposed in the first part of thus last daies iourney of the Soule to bee discoursed was a particuler view or such furniture as was requisite for the repayring of mans Soule slaughtered and ruined by sinne This discourse might bee without bounds if wee should measure it according to mans lymitlesse corruption but the true seruant of GOD who by the former generall instruction is come vnto the knowledge of those many murthers sinne hath committed in the soule and how much hee is inabled to helpe himselfe by such instruments as hee hath receiued from GOD calling first vpon GOD for helpe by which meanes hee may vse this power and those instruments with such others as are necessarie to this purpose it followeth now that hee exercise himselfe in such things as are verie necessarie to that reparation First therefore hee must bee exercised in rooting vppe sinne in the Soule that being about to performe anie duetie to GOD there may bee nothing so much to offend the eyes of so great a Maiesty So this being don he must decke himselfe with such habits and vertues as may make him
appeare beautifull and gracefull in his sight Which is to bee performed by these exercises following 1 Exercise is concerning sorrow for our sinnes which helpes much to relieue the discomfiture of the soule and of the manifold euill that comes by sinne He that hath offended so great a Lord as is our God by such grieuous treacheries as wee haue done would now againe come into his seruice it is meet that first he labour to get his offence pardoned that to doe this hee vse those meanes whereby he may more easily be restored to grace and that we may not as desperate persons or conceited ideots thinke that no remedy is to bee found for so great a malady as that of our malice the diuine goodnesse euer desirous of our good hath prouided for vs an easie remedy namely that we shold be sorry for our heinous proditions and offences which we haue committed against his goodnesse and no sooner shall we intimously from the heart conceiue this sorrow but by by all our wiekednesse shall be blotted out of his memory So great is the malice and poison of sinne that to the extinguishing and putting out of the same not all the sorrow and tears of all men in the world is sufficient of it selfe how much lesse the sorrow and teares of one man alone but yet so great is the clemeney and mercy of our Lord and of such value is the vnualuable price of the pretious blood of the sonne of God that he is pleased so that we repent our sinnes with a sincere heart and with a liuely faith apply that pretious merits of that spotlesse Lambe of God to our wounded soules to supply in mercy what is defectiue in our weakenesse and to accept that all sufficient sacrifice of his blessed Sonne vpon the Crosse for a complete and full ransome and satisfaction for all And surely it is but iust and right that wee grieue for our sinnes committed for there is no man lyuing who is not naturally greeued and doth not repene that hee hath done any act whereby either harme may ensue vnto him or he may be depriued of any good thing that hee affected Now sinne is the cause that wee loose that infinite good euren GOD himselfe it is the cause that grace is taken from vs wherein consists all our riches it is the cause that wee become Sathans seruants and GODS sworne enemies it is the cause that hee that dieth in it shall for euer bee depriued of the inheritance of heauen and buried in infernall dennes and iustly ought hee to suffer so great euill who commits Treason against the most supreme GOD who was content to die that hee might giue vnto vs life To recount the euills wherewith sinne affects vs were to number the drops of heauen in a storme of raine Therefore our sorrow for sins ought to be longer thē any words can reach seeing our GOD offended is so good and so worthy of our seruice and neuer to bee offended whose anger and offence ought most to vrge vs and whose will and goodnesse aboue all things to mooue vs to blot out our sinnes with the sobs of our hearts and teares of our soules that being put out of his sight that deuine goodnesse may be pleased with our lame obedience But the maner of acquiring this sorrow if the heart bee found to bee harde is that wee represent to the Soule the euill that proceeds from sinne and compell our will to desire that it were not committed and that God had not been offended by it And this act of the will we must labour often to produce sometimes generally for all sinne sometimes discoursing from one sinne to another and with the greatest endeauour we can albeit sometimes we may seeme to haue no sensible griefe for such is not in our power nor is absolutely necessary at all times God in whose hands it is will giue it vs if we often assume that which we can obtaine and in this sorrow he that will rightly begin to serue God must continue a month or more 2 Exercise Must be in the hatred of a mans selfe a thing before all other requisite in expelling the euill customes of the soule For as from the loue of our Sauior spring innumerable euils from which ill customes and habits doe arise to when the loue of our Sauior ceaseth and the hatred of our Sauior entreth to which the Gospell in many places exhorts euery sinne and euill custome is banished But because such kind of hatred seems at the first sight to defer vs from this exercise for the inbred loue which euery one hath towards themselues aboue all things in the world vnto which also euery man is bounde we will first shew the manner how euery one ought to hate himselfe Secondly wherefore euery one ought to hate himselfe and thirdly how this hatred can stand with true charity which begins at the loue of ones selfe I Presupposing the rule and Canon of the sixt instruction the manner wherewith euery one ought to hate himselfe must bee this that he neither will desire nor assume to himselfe any thing that may delight him besides that which without the offence of God he cannot omit but if he must desire it and take it to him then it must be so done that as much as in him is he be sorry for it conconsidering how vnworthy hee is of all delectation and pleasure in respect of his sinnes and thereupon is sorry that he is compelled to admit it yet in as much as it is the pleasure of God he willingly and ioyfully admits it As for the purpose eating drinking the like which bring some delectation with them thou must neuer assume will or desire them for thy owne comforts and delights or to satisfie thy owne appetite nay thou must with a firme will determine with thy selfe that thou wouldest not admit it if the will of God were not such as would haue thee to doe it To hold this firme resolution it is needfull that thou call to minde the sixt instruction And herein shalt thou know that thou hall gained such a will when thou takest onelie so much of these and in that manner as thou thinkest God would haue thee to take and desire God would that thou shouldest take of meate and drinke what is necessarie both in quantitie and qualitie In quantitie so much as is truely and not fainedlie necessarie vnto thee whereby thou maist bee disposed and made strong to the seruice of GOD in qualitie that with all thy power thou reiect all sweete taste therein except when it is necessarie for the remedie of thy infirmities In these and the like it will be euer expedient that wee take something lesse yea whilst yet it may seeme necessarie vnto vs to take so much For often the too much loue of our selues will impose vpon vs but seldome the hatred of our selues Besides it is necessarie together with this hatred of thy selfe that thou doest
now desire all the toyles vexations contempts c iniuries to be done thee which be wished desired c assumed so that it be not against the will of God or be the occasion of the losse of some spirituall or temporall good So this is necessary the caution discretion and counsail of some wise and holy man and a continuall feare that vnder the colour of good we be not deceiued For we must not beleeue euery spirit 1 Ioh. 4. but aboue all the light of the holy Ghost brings much light vnto this businesse which without doubt shall be giuen to them that with humility of heart seeke it It is also besides necessary if we will worthily hate our selues not onely to leaue all delectable things and withall desire all greeuances and vexations but withall we must herein reioyce when any such aduersities and priuations of pleasant things nay of necessary things befal vs from any which is more greeuous vnto vs then whilst we â—ake them vp our selues but chiesly when in our iudgement he who doth such things to vs doth it with an indiscreete and malicious intent And albeit we cannot without manifest signes iudge hereof nor yet then with any firme resolution And albeit we ought much to lament the offence of the persecuter and wrong doer louing him in the bowels of compassion as one from whom we haue receiued a singular benefit yet when we shall manifestly see it we must bee very carefull that so great a gift pretious pearle perish not but considering the reasons wherfore euery one must hate himselfe as we shall shew anon then must our will come on producing most frequent acts of desiring and accepting such persecution and contempt which is done vnto vs which things when we haue done we shall be inriched with the holy hatred which we looke for All these things Christ Iesus our Master hath both by word and example taught vs whose most holy soule albeit neuer wounded with the sting of any sinne and so there being no necessity of handling that pretious body with any asperity of hatred yet would hee for our example despise all delectable things and suffer persecution and to bee so euill intreated as neuer was any other man All which hee did that wee might learne what wee ought to doe to obtaine this hatred of our selues which is so necessary Seeing then his Maiesty would suffer such things by his example to induce vs to the like Christ suffring for vs 1. Pet. 2. and learning vs an example to follow his steps Let vs for the loue of God open our eyes and behold if it bee iust that our GOD and Lord should suffer so much for our sinnes and to our instruction so many iniuries indignities and persections whilest we casting off all shame forsake him and not onely not in act beare any kinde of punishment or iniury for his sake but not so much as to haue will to suffer it nor yet euer meditate or desire it and much lesse that any man should speake to vs of it Surely as it would be ridiculous if any did desire to be called a student in Diuinity or to be accounted a Diuine which is neither exercised in that study nor yet is desirous to know any principle of it so is it ridiculous that any should esteeme himselfe the seruant of God or be in any religious congregation which is the schoole of all vertues who labours not to procure and haue this holy hatred chiefely hauing so excellent a Master to teach it vs. Let them consider this who are so negligent in religion that they thinke all Christian duties to be but matter of conformity and let them know that the name of Christians agrees not to them vnlesse they study the doctrine of so sublime a searcher deliuered vnto vs both by word and example And surely if nothing else would driue vs to this care but only that we might imitate so great a Master as the Sonne of God and be made like him euen that might suffice without any other reason to make vs walke the iourney which so worthy a Master hath troden out for vs seeing wee are sure that he cannot there erre in the way nor hath lost the crowne of glory But that wee may more fully obtaine this thing one thing is to be noted which at the first blush may seeme to be of smal moment but more aduisedly considered will be thought of much worth Namely that the chiefe exercise most expedient for vs to vse for the gayning of this holy hatred is that incessantly we pursue and assault those our innumerable small desires which euery moment occur And the manner of pursuing them is after the fashion of those who indeauor to set vpoÌ„ a potent aduersary by deceits For with great circumspection wee must prouide whether happily wee desire any thing which is not of GOD nor leads vs vnto GOD and assoone as we perceiue that anything falls out that may delight vs besides and without GOD suddenly the will is to bee inclined to contradict it and not to accept it But assoone as wee shall see any thing befall vs contrariÌ„at or displeasant to vs by and by to incline the will to desire that Which if any shall frequently exercise hee shall farre sooner obtaine this holy hatred and withall so great dominion ouer himsclfe as cannot be in words expressed For it is most certaine that this is the key of all those treasures belonging to perfection 2 For what cause wee must hate our selues is now to be discussed Which albeit may sufficiently bee grounded out of these assertions of our Sauiours Hee that hates not his owne soule cannot bee my Disciple Luk. 11. Matth. 11. and hee that will follow mee let him denie himselfe c. Yet to giue the greater satisfaction to this point which is holden of most men for paradoxall and vntrue we must obserue that for many causes it is very profitable for vs and that GOD requites no lesse seruice at our hands then to hate our selues 1 Which might serue for all wee must hate our selues because what euill so euer is in vs and what defect of vertue and good soeuer is in vs proceeds from this that wee doe not hate our selues for all this euill and all defect of good in vs is deriued from this that wee loue and desire some thing against or besides the commandement of God All which we do only for the loue of our selues Therefore if we would haue our soules inriched with the good things of God and infranchised from the euill wee cannot but hate our selues He that loues his soule Ioh. 12. looseth his soule said the eternall truth it is the roote and fountaine of all euill in mans heart Therefore one said well if thou shalt loue euill August then thou hast hated if thou shalt hate euill then thou hast loued learne therefore to loue thy selfe in not being thy selfe for whosoeuer loues himselfe is
deceiued and blind in that he loueth it As great madnesse to nourish that seruant that will betray thee and to cherish that theefe that brings thee to the gallowes The loue of our selues will affoord vs no more fauour and therefore it is wisdome to hate our selues seeing it is no better then the worme that destroies the wood it is bred in and the Moth that frets the cloth that feeds it Plato Heathen men found this to be the most grieuous euill that could be in man to loue himselfe because hee could not bee a iust iudge of himselfe 1 Loue built two cities the loue of GOD Aug. the City of God euen to the contempt of a mans selfe but the loue of a mans selfe built the city of the deuill euen to the contempt of God 2 We must hate our selues because that seeing we haue by our sinnes become Traitors against God it is but iust that wee giue him all possible satisfaction wee can But seeing an infinit satisfaction is due according to the measure and mallice of our sinnes and wee poore wretches of our selues can performe so small as the least for this cause we ought to hate our selues and to desire that all men should hate vs as much as without sinne and the offence of God may be because when wee being so vnable to satisfie one for a thousand yet we should presume to sinne against him with a high hand and therefore by this hatred of our selues to render vnto him all the satisfaction that lieth in vs. And if you aske me what treason the sinner hath committed I answere the greatest of all other treasons it is no other but to kill his Lord and take his life from him And that the sinner doth this is plaine Heb. 6. for he crucifieth to himselfe the son of God The vnderstanding whereof if thou desirest the same Saint Paul giues in saying Gal. 4. Christ liueth in me namely by a spitituall kind of life quickning of soules and working in them the works of life as it is written thou hast wrought al our works for vs. Isa 26. In this manner doth God liue in euery righteous and godly man Therefore seeing God doth not liue so in the sinner it is plaine that by sinne hee hath killed him But what a wickednesse this is and what a treason and how many euils it includes in it let him well consider that will iudge rightly of things 3. Let the third reason for which we must hate our selues be this as the most eminent namely that our soules being emptied of the loue of our selues so farre is it acceptable vnto God as that it may he filled with the loue of God whose goodnesse will not suffer vs to bee emptied of the loue of our selues but that he will fill vs with the loue of himselfe and euen in that measure and no further shall we be replenished with the loue of God then we shall be emptied of the loue of our selues For nothing can so rightly bee done as to hate all our sensuall delires that so the moll sublime will of God which is God himselfe may raigne in our will Which is the highest pitch of holinesse that heere we can haue Therefore I beseech you by the mercies of God and that infinit desire wherewith of his goodnes he desireth our aduancement and againe for that naturall desire that all men haue to wish and desire the chiefe good euen God himselfe that you will not be negligent in this but search out the innumerable cranies holds and subtle manners of hauing our selues in this hatred whereby we may obtaine such and so perpetual riches and glory But seeing the coldnesse of our minds doth not suffer vs to handle our selues any thing sharply as we ought at the least let vs desire and with great desire consent that we may be prouoked and may sustaine persecutions disgraces and contempt from others For persecution contempt and the like are no other but as a shop and hammer wherewith to take from vs the rust and drosse of our soules or as the searing iron of the soule whereby to take from it the poison of selfe-loue wherewith we are exulcerated and abstracted from all good that this exulceration beeing taken away we may performe that admirable worke of God which is the loue of him Therfore we should much reioyce When we are ill intreated of others when we are affected with calumniations and iniuries and with great loue to God and him that persecutes vs cry out whence haue I this happinesse in this world to haue the exulceration and infection of my soule taken from me and that it should be the occasion to â—nrich mee with my God with most excellent riches and graces We may consider that it is holden for a great happinesse to light vpon a Chirurgian who can cure the wounds and vlcers of the body albeit that hee doe it not without sharpe prickings and lancings which mightily crucifie euen the marrow of the soule But sure it is much more happinesse to fall into his society who beyond all reason seemes to vse vs ill and withall to take from vs euen those things we stand in need of for so he cureth otherwise the most incurable wounds and stinking vlcers of the soule For if we willingly embrace this we shall bee made sound from that deadly poison of selfe-loue Happy is that man who shall feele and desire this and shall with continuall and effectual care procure it but more happy he who seeing himselfe in the middest of the conflicts of persecution and worldly disasters and misfortunes shall yet swallow those bitter draughts that hee may possesse this loue of God and that hatred of himselfe but most happy is he who through long exercise is so directed towards the greatnesse of this most sweet hatred that albeit for his naturall inclination it brings great paine with it yet the ardent desire of increasing in the loue of God doth change it into so great sweetnesse as that was wont to doe which with a most earnest longing he before desired Of the manner in respect of our duety whereby to obtaine this shal be spoken in the sixth exercise of humility which is the primary foundation hereof Yet this place requires that wee should deliuer the most effectuall manner of obtayning this hatred of our selues because the thing is so out of all practise and vse Therefore we must obserue that it is very expedient we be attentiue that at what time the will is inclined to desire or accept persecution it is not fit to bring into sight the persecution it selfe compelling our selues to accept it for it is something difficult voluntarily to accept persecution being present or but lately laide on vs except wee haue a great measure of the annointing of the holy Spirit therefore we must doe thus vsing a holy caution It falleth out often that we are iniuried and that without all reason much griefe accompanying
it Behold now we are at the point of death For at that time sensuality hath no life but is wholy subiected the miserable reason â—is not then mistresse as it ought but compassionats sensuality as her sister albeit aduersant the deuill who is neuer a sleepe indeauours by all his michinations to inflame vs that we might the more feele the persecucion yet God who is faithfull 1 Cor. 10. will not suffer vs to bee tempted aboue our strength Now it behoueth vs to see what on our behalse we can and ought to doe with Gods assistance in such a danger Namely that the iniury being so present nere vnto vs as much as is in vs for some short time we forget the same and for this time to lift vp the eyes of our consideration to thinke on those innumerable riches contained in the loue of God towards vs and with this consideration we incline the will to loue and desire the infinit good of this loue so as now louing and desiring so great riches we turne our selues and incline our wills to the present persecution before as it were forgotten and reputing it to bee so necessary as wee haue said to obteine the riches of Gods loue we desire the same with all our might inforcing the will with all our power to desire it Thus no doubt the will being mollified and strenghthned with the reward of the loue of God and future glory will bee most ready to be inclined and drawne to accept such persecution which before was so terrible in our eyes and if wee exercise this often wee shal be so accustomed to that which is good that what before seemed aboue nature wee shall now with great delight performe And this would be againe and againe considered because it is of great moment aswell to the whole Chapter as that of Humility Patience Affections of the soule as also that of the loue of our selues and againe to any difficulty or labour inward or outward to conclude to the whole method of seruing God If I should adde more reasons why wee should hate our selues I might tell you 4 That consideration of shortnesse of life were very effectuall hereto For seeing so small time to tarry why should wee fall in loue with our selues 5 The consideration of the euills of this life in the world wee shall haue pressiue and trouble and all things that may iustly make vs hate our selues 6 Consideration of our daunger 7 The consideration of them that haue perished by too much loue of themselues 8 The consideration of our seruitude whilst wee are heere 9 The consideration of the worlds ingratiude And lastly the consideration of the forgetfulnesse of our selues and of God All which might be strong motiues against all selfe loue which is the best of all graces moue vs to this holy hatred as the goale of goodnesse 3 How true charity hatred of our selues do stand together I briefly shew thus They not only stand together but so stand together as we shall neuer be able to climb to the top of charity except we hate our selues For assoone as one doth hate himselfe as wee haue said and not before he then hath all the loue which he ought to haue towards himselfe and which is most profitable for him as also which God would that he should haue that is to say he then hath the loue of God and of vertues and celestiall glory and all things that doe conduce vnto it And this loue suffers not the co-partnership of any vice albeit we are inclined to it and so denying our selues and hating our selues and taking from our selues the euill that we desire we are filled with the true diuine loue which otherwise we could neuer inioy 3 Exercise is to adorne our soules with vertues necessary to the beauty of the soule He is said to haue a beautifull soule that hath his naturall appetites conforme with sanctified reason and the lawes of God And this conformity is nothing else but a certaine troope of vertues whilst euery one being placed in his due ranke in the soule makes it beautifull and directs it as is conuenient for the great dignity thereof mitigating the false and euill concupiscences which cleaue vnto it by sinne and disposing it to serue him and without contradiction obey his will that created it It is not amisse then that wee know what course must be taken to come to these vertues As much therfore as maybe gathered from the sacred word it selfe and writings of the godly belonging hereunto we will reduce all those things wherein it is necessary that he be imploied who would acquire so great beauty of soule vnto three 1 That hee beg helpe of one more potent then himselfe seeing all our powers arc too weake to reach such high things and to this serues prayer 2 That with many acts as with the matter he build these habits of vertues 3 That as with a bridle he may restraine or warily lead and guide the naturall affections which are found in euery man called of diuines and Philosophers ioy sorrow hope and feare 1 Of prayer Our most high and omnipotent God would haue vs stand in need of his supernaturall helpe seeing the good things vnto which he hath created vs are supernaturall And he would also that we should call vpon him for them not but that he more desireth to giue vs them then wee to aske them of him but that we might possesse that with greater glory which we obtaine with greater labour of desire Besides he would haue vs aske that as importunate suiters we should more frequently present our selues before him and so by often presenting our selues in his presence might the better come into the knowledge of him For by how much we haue the thing present before vs by so much the knowledge of it maketh the greater impression and the better we know his greatnesse and super-eminent qualities we shall the more reioice in him and the more we shal reioice in him and know him the more we shall loue him and by how much as we shall know him and loue him more by so much more will the beames of truth shine in our soules and to conclude by how much as this light together with his loue shall shine in vs by so much more whatsoeuer is not good or tending to God shall be nothing reputed in our eyes and by so much more shall we hate that is euill imbrace all vertue and come neere vnto God From whence it is cleere by many reasons that prayer is a sure iourney to obtaine whatsoeuer is necessary for vs and that it leades vs to the height of loue to which we were borne Therefore we must esteeme this prayer or that necessitie of prayer as a pledge which God hath taken of vs whereby to retaine vs with him For hee knowes well how much good comes vnto vs by his presence and how assuredly we would forget him if wee had no need
of our selues which is like drie wood it will as tinder set on fire all our workes but being diuorced from this loue of our selues the loue of GOD will stand in need of the bellowes of many strong labours and actions to keepe it in For scarcely shall wee find any flame of this loue but rather seeme in our selues to bee key cold and therefore by many strong acts must wee succour it by the consideration of those things which according to the loue of our selues seemed sweete vnto vs namely by the consideration of the great good of glory and comforts which wee hope for in time to come and againe that so wee shall escape those great euills which wee doe naturally abhorre and hate And by such breathings blasts of the loue of our selues we may beleeue that some little flame of the loue of God may bee inkindled and by little and little gather strength increase according to the proportion of our indeauour being helped thereunto by the loue of God Yet it is very expedient that wee indeauour earnestly to haue strong acts in all the things afforesaid whereby that so vehement a loue of GOD may bee produced in vs as that was wont to bee which we had before as a loue compounded of the loue of our selues which was great vehement and contentfull together with the loue of God which was but small and very weake And this wee must labour to doe till wee finde so great sweetnesse in being deliuered frō our streights and miseries onely to the end that wee may the better serue God as we were wont to feele whilest wee desired the same being induced thereunto onely that wee might be deliuered from the anguish that did so tire vs. He that shall dot thus may worthily conceiue that hee hath the true and sincere loue of God which we ought euer to seeke begge This is I confesse a great alteration and the change of the right hand of the highest happy is he that tastes it in the earth for now he begins to dwell amongst those fresh pastures which hee shall more plentifully enioy in eternall glorie But it is very needfull herein that whilest wee pray wee be very attentiue in this vntill wee bee habituated and accustomed to such kinde of praying whereby we may feele in all our postulations and demaunds whether the loue of God or the loue of the thing which we aske haue mooued vs to aske it of God nor by any meanes to passe from one demaund vntill we haue inclined the will to accept it on that condition because God would haue vs to aske and in the same to serue him And if herein we bee negligent there is no hope of growing in any good habit of praying As for the point we say Our Father which art in Heauen hallowed be thy name in this first petition we aske that the name of GOD in vs might be had in estimation and loue without any mixture of earthly things to be loued with it This is so high and soueraigne a petition that whosoeuer obtaines it is blessed euen on the earth Therefore if any doe vnderstand it and loue himselfe vndoubtedly he will desire and seeke so great a good to himselfe and with great affection he will desire it and it is a good postulation and desire Yet must not we content our selues herewith but going further must incline and induce the will to another more perfect motiue namely that we desire this thing because God is most worthy onely to be esteemed and beloued in our hearts without all commixtion of our loue or of any other earthly thing and because hee hath created vs to this thing Nor let vs by any meanes passe to any other petition or demaund vntill wee haue obetined this motiue And with all let vs remember what the Sonne of God said Luk. 18. Wee must pray alwaies 2 In this third exercise wee must besides prayer labour to build vp these habits of vertues in vs by many acts of vertues which vertues can no other where be had but from the most pretious mines and veines of the passion of Christ It is true that many excellent things touching the soueraignty of vertues are written in many bookes but happy is hee that reads and learnes them in the booke of life which is Iesus Christ the fountaine of all wisdome in Heauen and Earth Learne of me Matth. 11. saith that wisdome as of the most learned Booke And what shall we learne But a few things as well least they should be forgotten as for that they are such that being learned we need no more learning we are full of true wisdome Learne therefore of me that I am meeke and lowly in heart Let no man then thinke he can be inriched with vertues except hee learne them from the Sonne of God made man and chieftly from his most sacred passion for this is the golden mine giuen vnto the world of our most mercifull Father that thence we may fill our hands and hearts of all things needfull It is great presumption to thinke being seuered from this plentifull mine to gather any vertues or graces but he is happy that is admitted to the inwards of this mine by continuall meditation thereof for there shall he finde most sweete veines of all diuine riches to aduance him to the seats of the Angels seeing in him are all the Treasures of Wisdome and Knowledge the fulnesse of the God-head dwelling in him bodily Of this Master therefore we are to learne two lessons of Humility and Patiēce as in his former inuitation we soe learne of me c. 1 Of humility A vertue that climbes so high and diues so low that the learned haue made sundry ladders to come vnto it Not let any thinke to come to this Heauen of Humility without these ladders But these being so plentifully handled by others Heaue them and passe on to the businesse it selfe In my opinion whosoeuer shall ascend by these degrees shall soone come to the knowledge of all things and sal cleerely see that hee is nothing of himselfe saue nothing indeed and that all whatsoeuer is any thing is GOD himselfe and that seeing it is so he doth worthily exact of vs vnlesse we will commit these or some worse crime to bestow all our thoughts and all our powers by all meanes to magnifie him whose that all is that is any thing Besides Humility being such a vertue as wisheth nothing that is not its owne requires that the whole world should handle and esteeme it for that it is i. a◠nothing and that mens hearts should not for the least space of time that is be imploied in esteeming that for something which indeed is nothing or which is a vessell of all iniquities worse then nothing and such is euery sinfull man That therefore this may bee firme and fixed in euery mans heart by many acts of good consideration in that consists the key of humility in desiring that
order our passions so as by them the enemy get no aduantage of vs. And the rather because it is a resolued truth as well by assertion of the sacred Scriptures as holy fathers that impugnation of our sences and passions is of all other the most cruell and brings the greatest dangers with it The cruelty thereof is sufficiently expressed by that exclamation of the Apostle Rom. 7. Oh wretched man that I am who shall deliuer mee from the bodie of this death and the grieous daungers thereof by that other of the same Apostle 1. Cor. 9. I beate downe my body and bring it into subiection least by any meanes when I haue preached vnto others I my selfe should be a reprobate And the reason is good for the enemies are borne at home and in our owne bosomes which seeing they cannot be expelled those whom they cannot with cruelty prostrate they will by their improbity and incessant labour tire and weary out And this we find by the vnlooked for and manifold casualties of men very famous for holinesse of life From whence it is euident that this doctrine of the passions is most necessary to those that haue not tamed them besides that it is also wonderfull profitable to the vnderstanding of diuine affections Passion therefore that we may define it for the purpose in hand is nothing else but the motion of that sensitiue appetite at the imagination of good or euill with some kinde of change of the body to speake more cleerely it is an impression whereby the appetite is stirred vp by the image of good or euill conceiued by the inward sences This resides onely in the sensitiue appetite which is composed of two parts the concupiscible which is in the liuer and the Irascible which is in the heart And the acts of the will which are called by the names of passions are not properly simple passions but in act Therefore there are of proper passions in number 11. of which 6. which doe absolutely respect good or euill and are in the concupiscible part but those 5. which doe respect the difficult good or euill arise in the irascible but all the 11. are perfected in the heart which is vrged and mooued with all these motions Those 6. passions of the concupiscible are Loue towards the good first conceiued Desire or Concupiscence towards the good not present Ioy or Delectation towards the good present Hate first conceiued from euill Flight or Abomination from euill not yet present Sadnesse or Griefe from the present euill Those other fiue which haue their seate and being in the Irascible are Hope towards the difficult good Boldnesse against the difficult euill Desperation from the difficult good Feare from the difficult euill and Anger against the difficult euill All these 11. passions are exercised about such things as are perceiued by the outward senses and doe prosecute those three most pleasant good things in the world by name Honest Profitable Delectable good and doe abhorre the contrarie euils but Honest here is not taken for that which is graceful proceeding from true vertues but for estimation and honour of the world And this is the nature of the Concupiscible to weigh and ponder those three good things and and their contraries according to their proper natures and so stands either well or ill affected But because it is often vnable to enioy the good things by reason of the many difficulties wherewith they are besieged it belongs to the worke of nature that the Irascible should be present which might ouercome the difficulties of obstacles and hinderances and place the concupiscible in quiet possession of the good But these good things seeming vnworthy of our minde and by the imitation and inticement of the present delight doe vehemently mooue the whole man the passions being drawne and made wilde and fierce doe make head against the tower of the superiour part and doe either cast it downe being weakened or disturbe it being resistant Therefore euen from these things which wee haue spoken may well be gathered what kinde of intestine and ciuill warre hangs ouer their heads and of how many enemies they shal be beleagred who desire to withdraw themselues from the pleasures of the world to serue God To this purpose we may aptly consider the stryuing of Iacob and Esau in Rebeceaes wombe which so tormented the mother that shee little lesse than repented her of that conception But consulting GOD hee answered two nations are in thy wombe and two people shall issue out of thy bowells the one people shall ouercome the other and the elder shall serue the younger So surely euen as ic were in one wombe those that will religiously serue God haue two people within them which whilest they minde earthly things doe well accord but man is no sooner come to the threshold of Gods house but presently hee findes them rebelling and strugling the one against the other because he hath begunne to take part with the one and oppose the other but let them bee of good courage because it is the diuine oracle that the one shall serue the other but not as then the elder shall serue the yonger but the inferiour man shall ferue the superiour the flesh the spirit and sensuality reason Now hauing generally thus spoken of the passions as much as may seeme necessary to bee knowne Let vs come to examine them apart But this is here to be premonished that wee must read againe and againe more seriously and seeingly these generall points then the other because euery line almost of these cōteines so many wholesom assertions which except they be fully perceiued we can neuer come to the knowledge of the inward mā 1 Therfore of Loue concupiscence or desre delight or ioy wherein as of the rest obserue 1 The description of the passision 2 The remedy 1 It is the generall consent as well of Philosophers as Diuines that the concupiscible is before the Irascible and therefore the passions thereof in the first place to bee stirred vp and that the same are the beginning and end of passions of the Irascible And the reason is good for no man hopes or despaires which are passions of the Irascible except it bee for that which before he loued and desired which are the passions of the Concupiscible nor by the Irascible dare hee attempt against that is euill or feare euill except by the Concupiscible hee first hated it and hee cannot hate any thing but that which diffents from the good first loued From this it commeth to passe that not onely the Concupiscible is before the Irascible but also that all passions take their beginning and rise from loue the first passion of the Concupiscible vnto which all the rest are fast tied For no man desireth or is delighted saue with that which hee loueth or hateth fleeth or is sorrowfull but for euill which is opposite to the good which hee loueth or hopeth or despaireth but for that good which hee loueth
that thing beare rule in his heart that was so taken with the loue of it and with a certaine kinde of fruition hee delights in it which is the end of delectation and to conclude doth complete the motion of loue He therefore that is so tempted let him first discerne the fault from the temptation for in such sudden motions of loue and concupiscence often their followes no fault because in men of riper yeares they preuent the consent of reason but if any sinne lie hid by the negligence of reason it is a very small one which I would haue to be obserued in all kindes of temptations that I need not repeate the same thing againe 1 Assoone therefore as any shall perceiue these sudden motions of loue and concupiscence raised in him Hee may many waies represse the appetite that it goe no further for hee may forthwith by reason thus commaund his appetite Let goe this hurtfull concupiscence for it becomes not a man indued with reason and much more excellent in minde then all these bodily things and borne to the studie of wisdome and beauty of vertues to desire this thing whereby the minde is turned away from better goods things But this restrayning of the appetite was in vse amongst heathen Philosephers for it hath nothing in it aboue reason 2 There is therefore yet a more excellent way worthy of a Christian and out of faith which worketh by loue is more effectuall as thus absteine from this noisome concupiscence for it is not lawfull that a man who shall enioy eternall good things and be cloathed with glory as with a garment should by these vile and base things be diuerted from the care of better things 3 But yet there is a way more sublime as thus Let goe thy desire and absteine from this hurtfull concupiscence for it is not conuenient for mee who haue made a couenant with my GOD to keepe his lawes to couet and desire any thing that is anothers And thus may wee doe in all kinde of things bee they honourable profitable or delectable The first of these kinds of repressing the appetite is humaine The second is Christian But the third is diuine But if the appetite doe not giue place yet for all that doe wee not labour in vaine For albeit the appetite doe not obey reason at a becke as the other members doe but after a certaine politike manner and often doe most strongly resist reason Yet wee finde that by thus doing wee are prepared vnto a Christian mortification and by custome of fighting reason at length gets the dominion ouer appetite To end therefore this point with a short but sweet admonition hee that much desres to kill his passions so as that they may not kill his soule must know that if hee shall know to moderate well his loue from whence all passions doe arise hee surely shall carrie awaie the victorie Nor shall he only ouercome but by a wonderfull short cut sooner then others hee shall ouercome and with greater delight contentment And the manner of doing it is this hee must bee very circumspect in the exercise of euery thing that he set not his heart vpō the apparant shew of things but assoone as hee seeth any thing that is pleasant to turne away his heart make hast to breathe after heauenly things For it is altogether impossible that the other passions should wax heauy or hurt vs if the rootes of loue be cut vp Let this bee the example a man sees some profitable good thing and forthwith assoone as he sees it whilest his loue is stirred vp he lifts vp his heart to heauen saying Oh how much more profitable things are prouided for me there He sees something that delights him and whilst his appetite growes in loue of it his heart is instantly lift vp to heauen saying how much sweeter shall my banquet be in heauen where my meate shall be Manna Angels food and my drinke the fountaine of life Hee sees some honourable good thing namely other mens estimation conceiued of his wittie learning dexterity c. And whilst the appetite beginnes to be carried to the loue of honour he runnes and lifts vp his heart saying how much greater estimation and honour shall be conceiued of me in that most ample Court of heauen then if I had the honour of the whole world 2 Of the passions of Hate Flight or abhomination and of sorrow and griefe where also are two things as before 1 The definition of Hate As good so soone as it is seene ingenders the loue of it so euill by and by as it acknowledged begets the hatred of it Now hate is a certaine motion of the concupiscible dissonant from euill or more cleerely it is the motion of auersion wherewith the appetite is affected when any thing dissonant or contrary and repugnant to it is represented for as betwixt the appetite and good there is consent so betwixt the appetite and euill there is dissent Hence comes flight and abhomination of the euill which is the motion of retraction whereby the appetite departs from euill as if we said that that recession or declining whereby the appetite retracts it selfe from euill which displeaseth it were slight or abhomination of the euill which is the intention of flight for after that euill is by the imagination represented the appetite doth not onely disagree and become dissonant which is hatred but also goes backe which is slight Sadnesse or sorrow succeeds when the euill is present sorrow comes from euill ioyned vnto the body with the apprehension of sence but sadnesse is for the euils conceiued by inward apprehension which may also therefore be past and to come which arc inwardly conceiued seeing sorrow onely for the present time continues whilest the body is oppressed Therefore sadnesse or sorrow is a certaine motion whereby the appetite is vexed by the present euill as if I said that it is the motion whereby the appetite is oppressed with the burden of a present euill These passions are of contrarie motion to those we handled in the 9. Chap. for hate is auersion from euill loue the conuersion to good flight is the departing from euill desire is the progresse to good sadnesse is the oppression of euill delectation is the expansion to good But as loue with the two other passions is carried towards the honest profitable and delectable good so hate with the 2. passions arising from it inclines to the 3. fold euill vnhonest vnprofitable vnpleasant Now by good and euill wee vnderstand either the true or the apparant good for whatsoeuer pleaseth the appetite is good and whatsoeuer is repugnant in this kinde is euill But amongst all other things in this place this is most attentiuely to be obserued that sadnesse one of the principall passions which as delight complets the motion of loue so it of hate is a capitall enemy to true vertue for besides the hurt it brings to the body this amongst all passions
a high manner this their desire it fulfilled and how much ioy they haue of the one and the other Therefore it is manifest of what great excellency this worke of the loue of GOD is seeing neither tongue nor pen is able to expresse it 3 Now hauing seene the remedite for this coldnesse of the loue of God what this loue of God is what is the beginning progresse and end of it It is fit that wee know how much and how often we must be imploied in this loue And surely so farre as briefly can be gathered wee must know that wee must euer or at the least by infinit turnes euen in the same houre if it bee possible exercise our selues in this loue yet that wee may bee able the more liuely to feele how wee ought continually thus to loue wee must obserue that if the exchange be commendable whereby one takes vpon him the labour of one houre or giues some small mony for the redemption of a thousand men captined by the Moores without all companion he shall and ought to thinke his time better bestowed that himselfe or any other man should sustaine death yea manie deaths that some other man for a most small time may loue God if that loue cannot be had without suffring of the same death or deathes euen for that small space of time and that is so true that it not onely hath place when he who for that smal space of time loueth God by that loue obtayning heauens glory but also if we were certaine that hee might by diuerse other seruices towards God in that small space of time obtaine the said glory which hence is manifest For that short loue hath in it greater good then the euill of of him that is suffred with much griefe who doth also wish death a thousand times Besides it shall yet incomparably be a greater good if we shal consider that for this short time of loue shall be rendered an increase of grace and further also an augmentation of perpetuall loue together with Celestiall glory And how great a good that is hee shall know who vnderstands what is the greatnesse of diuine loue And this being knowne it will yet more cleerely appeace that wee ought euermore or by inumerable vicissitudes to performe this so sublime a duty of loue that doing here that which is our duety wee may increase in strength to doe the same in heauen where those that â—aue obtained glorie doe so much more excellently loue by how much more they haue loued when they were on earth But if we ought by these inumerable turnes wee ought to loue this our most glorious God because the act of this loue is of inestimable goodnesse then let vs turne our selues to consider our owne negligence and malliceâ— and behold how bitterly wee ought to lament euery moment of our liues which hath passed without this loue Againe how much more grieuously wee ought to bewaile al those things which haue disioyned vs from this loue and such are all our sinnes by which we become capitall enemies and most contrarious to this loue and at the best brings a shiuering coldnesse and sluggishnesse ouer our hearts to so great a good and withall let vs consider of what great reprehension he is worthy that doth not intimously from the heart reioyce at euery thing which may promote vs to so great a good such as iniuries contempts persecutions and the like are And on the other side if wee doe not mightily lament as often as wee finde any impediment to so great a good such as humaine fauours and all other complacency and temporall delectations are Surely so reprooueable is it that we do not ioy or grieue at the things wee haue spoken by how much it is more better to suffer death a thousand times then the iniuries and persecutions which mans malice was wont to inferre or the sorrowes which wee can feele whilest wee flee the fauours of men and other things which were wont to be delight-some to vs. Againe that in so excellent a iouruey nothing may hinder vs wee must obserue that if sometimes for the debility of bodie or because wee haue not attained so great vertue in the soule as is necessarie to the suffring of aduersities it is necessary then that wee flee persecutions and the societies of such as affect vs with iniuries or to procure I some delicate and sauory things that wee may doe that with an actuall intention of greater euils and often lamenting for that in fleeing from aduersities we should depart froÌ„ that which is good which may promote vs to so great a good as is the loue of God and that taking vp these pleasant things wee should omit those bitter things vnto which by the malice of our negligence we are obliged And wee must doe this with an humble Prayer vnto GOD supplicating his goodnesse to strengthen verthe both in body and soule whereby hauing receiued power to resist our frailty for which by the defect of our power it was necessary for vs to flee persecutions or to take vp things pleasant vnto vs wee may bee without any impediment disposed to that same heauenly loue of him and his glory And that wee may the more cleerely know how worthy these our negligences are of reprehension whereby wee fall from this pretious loue it will be to good purpose to obserue that which wee haue written before of the hatred of our selues which is the foundation and primary disposition to this loue of God And because wee haue no balances on earth wherewith continually to weigh the same wee must aske of God that he would prouide vs from heauen and God graunt that our liues may neuer bee weary of the consideration hereof From all these is to be obserued what great madnesse it is not to procure that great glory in heauen seeing the sublimity of that glory doth necessarily follow low the seriousnesse of that loue and although the greatnesse of that glory were not much to bee regarded which is ordained for vs yet are wee much obliged to regarde that we may obtaine the greatnesse of the loue that being made glorious we may euer loue him who is most worthy of all to bee most highly loued But that we may see how we may be able often to loue chiefely when the taste in sweetnesse forsakes vs which of it selfe was wont to stir vs vp we must take a helpe from the sixth Instruction seeing God giues grace to the will to incline to this or that as often as the seruant of God shall prepare himself therunto froÌ„ al which the seruant of Christ may obserue what an infinit and irrecouerable losse we receiue when wee omit to loue God in euery moment of time wherein wee may loue him And if it bee to bee lamented whilest by neglecting of great dignities or earthly riches one receiues a great losse How much more lamentable is it seeing the losse is farre greater to omit euen for a
which as the Porter shuts the doore of the sences that they see not heare not doe not what they list it is an argumeÌ„t the Lord of that house that is God himselfe is within but when feare is away a free entrance is giuen to al a mans dissolute desires it is a plaine demonstration that God is not there Nor let Kings and Potentates thinke themselues freed from this course of godlinesse as if piety rooted out naturall affection and tooke away all true liberty as if a father might not loue his child a husband his wife or as if a man might not loue his houses lands health riches and honest recreations Piety takes not away the good vse of these things but husbands them well to their good that haue them and of mistresses which they were but should not bee makes them all hand-maides to the loue and feare of God as they were not before piety came but indeed should be Therefore Kings and Potentates must not consider vnde sint whence they descended but qui sint who they are that but men nor quanti sint how great they are but quales sint how good they are or should be nor how potent but how pious Therefore one asking Socrates if the King of Persia were happy he answered nescio I know not cum nescio quam sit doctus quä sit vir boaus seeing I am ignorant how learned and good a man he is Hence the learned Poet calls a noble and religious gouernment Virg. who adornes mankinde with the defence and practise of true religion orders lawes and discipline formosi cuslos pecoris formosior ipse the shepheard of a beautifull flocke of sheepe himselfe being farre more beautifull and glorious then his whole flocke And indeed that holy thirst and desire of knowing and propagating the heauenly wisedome of God reuealed in his word by reading meditating hearing praying and the like is as necessary to all sorts of men as well Kings as Keysarâ— for the defence of their good safety and saluation as heate and moisture are necessary to the nourishing of plants and as conuenient and sit nutriment is to the nature of euery thing liuing And it is our duty who labour the saluation of all sorts of men and therefore put them in mind of their seuerall offices and duties to explode and cast out the vaine opinion of those men who bind the religious and assiduous reading of the holy Scriptures and other holy acts of religion vpon diuines onely as if either it consorted not with men of their rankes and offices or els that they had no neede of it For doe not the testimonies of sacred Scripture shew that these things both by manifest Lawes of God are coÌ„maÌ„ded to all sorts of men and also are most necessary and profitable for them In the ancient Church when the Priest-hood was setled vpon the Tribe of â—â—ui only were there not many Israelites of other tribes for all that famous for the study and knowledge of holy Letters And in the Primitine Church and downe wards albeit the office of teaching was euer committed to a certaine sort of men were there not to all other sorts of christians many commandements proposed to stir them vp to the study of the sacred Scriptures what is that extent of wisedome which the Apostle would haue all men draw from the word Col. 3.16 what is the sure word of the Prophets to which all Christians doe well to take heed as to a light that shineth in a darke place 2 Pet. 1.19 till the day dawne and the day-star arise in their hearts and what are those commendations of holy Scripture as to be a light shining through all a mans life a doctrine bringing comforts hope patience saluation a faculty to consute all doctrines repugnant to the truth and by the true profession whereof all good things are promised But to Princes and such as are destinated and appointed to the gouernment of other men these duties of piety are chiefly and aboue all others conuenient and profitable as many ponderous reasons may infome vs. For it is no small matter that God communicates his own name with them calling them Gods that they are by diuine institutions and precepts instructed and inabled to this their excellent knowledge and faculty of gouerning others which of all other things in the world is the greatest and most difficult that they are guarded and defended by the authority of diuine lawes against all aduersary power of all rebellious and pestilent men that they are by the authority of peculiar written lawes bound to the assiduous and diligent not onely reading but also meditating of the sacred Scripture And albeit this our euâ—◠〈…〉 with such men as prepaâ—◠〈…〉 a returne into the oâ—gly and â—â—â—â—ke cloudy barbarity of error and ignorance from which by the singular mercy of God we haue been wondeffully deliuered or 〈◊〉 hâ—â—e vtreâ—ly â—ast off all care of godlinesse till they be a dying and who withall doe as well explode detest as neglect and contemne aboâ—e all other things the study of holy Letters and labour of sanctification yet al godly PoteÌ„tates ought to haue their minds stirred vp to the admiration exercise of those studies by the examples and institutes of their worthy and famous predecessors And if they will not bee mooued by the examples of most potent pious and glorious Princes as Ioseph Dauid Salomon Ichosaphat Iosiah Ezekiah Daniel Nehemiah and the like whose religious care is famous in the sacred story yet at the least let them thinke that they ought to haue no lesse care of diuine things then the heathen Caâ—o Iulius Caesar Octauius Augustus Plyâ—ius and before them Alexander Magnus had of humane things Besides if many haue thought Agesilauâ— that most wise and excellent King of Sparta worthy of all commendations in that hee would neither goe to bed nor rise vp before he had lookt into Homer Panorm whom he had called amasium suum his sweet heart if Alphonjus King of Arragon be extolled for reading the Scriptures ouer fourteen times with glosses and expositions and the Emperor Theodosius the second for reading prayers and singing Psalmes euery morning with his wife and family nay if Scipto Assricanus were for this thought praise worthy that hee euer had in his hands the bookes of Xenophous institutions of Cyrus which yet were rather written according to the forme of a iust Empire then the truth of the History we cannot but account those Princes worthy of infinit commendations who are wont euer to carry in their hands the bookes of Moses the Prophets Apostles Christ himselfe and such other issuing from those diuine fountaines which are not only written according to the Image of the best happiest and most acceptable men to God but also according to the very truth of the story For by this their care they shall bring to passe both more thorowly to vnderstand and embrace and more willingly to promote
For one sinner destroieth much good Eccles 9.18 nay the breath of a wicked person is euen bainfull to the company Nor let them euer thinke that such a companion or such a seruant as is not the true seruant of God Suidas can euer bee faithfull to them For as the Historian reports when one changed his religion to please the King hee was iudged to loose his head and one appointed to cry at his execution He that keepes not faith towards God what sound conscience can he haue towards men therefore in euery great house there would bee prouision of besoms and wings to sweep downe the Spiders webs so by leauing them no place nor meanes to hurt the harmlesse slies the Spider it selfe might at last be quite swept our too Nor let them thinke that because they are great they may vse what customs companions and seruants they please For as Alexander to a City of Asia that offered him halfe their riches to desist from war answered I came not into Asia with a purpose to take what you would giue me but that you should retain what I would leaue you so faith God to them I came not into your houses or kingdomes or soules that you should condition with me what I should suffer you to doe and to liue as you list and to take such conditions of you as you would giue me at your pleasure but that what conditions I haue thought fit to require of you you should accept them and thinke them best and most happy For God is our summum bonum wee must not rest below him not yet reach aboue him below him is dangerous neglect aboue him is damnable presumption Therefore must wee not loue God forour owne profit or pleasure which is the soule-killing custome of most in the world for such a one is like a child that faith his prayers that he may haue his break-fast But we must loue him how-soeuer it fare with vs with-out any respect of our owne good because he only is worthy of our loue and nothing is worthy of it but he and in his loue consists all our happinesse I say there is great need therefore of the practise of this art of seruing God as this short pro-gresse sets it out seeing it brings vs not only within the view of the heauenly Canaan but euen into the bosome and communion of his loue And seeing also we liue in the dregs of time wherein it is come to passe that as the waters couered the whole earth so pride and other monstrous impieties hath couered it againe and not suffered eight persons to escape For doe we not see the City of God the holy profession of Iesus Christ to bee destitute of walls gates and guards and the repaire of it either hindered by sects of men madly furious or else oppugned by the craft and cunning violent assaults of men either meerely epicures or sottedly superstitious on the one side Christ Iesus is vtterly cast off by the lust of these most impure hogs that are euer wallowing in the myre on the other side the riches estateâ— of the meaner sort nay often of the greater sort is exhausted and vtterly rained by the greedy auarice of most cruell and barbarous vâ—â—oâ—s and other time-sellers here shall we see bodies by drunkennesse and gluttony consumed there by lust surquedry and pride and other intemperancies both bodies soules and ostates ouer-throwne and all places and persons with extreme filthinesse and fopperies slurred and defiled to say nothing of whole Prouinces and Kingdomes by intollerable bribery extortion symony sacriledge craft and cruelty miserably expiled and robbed and none to be found for all this which dare or can meete with these mischiefes and the most part of men hauing so cast off all hope of amendment of these great euils as that they thinke they may bee numbred amongst those diseases which are so desperate as either by no aâ—t can be cured or else whose cure is as dangerous as the disease For though Nebuchadnezzar bee dead yet his pride is come amongst vs though Sodom be burnt to dust and ashes yet are her sinnes remaining if not raigning with vs though Symon Magus be gone yet hath he left the staine of symony in the highest degree to vs though Iezabel be dead yet doe bribes liue and thriue and beare away the bell in all businesse and men begin to take courage to commit any sinne by example For when the pillars sinke the Temple falls when a great tree is hewen downe which is a shade to the beasts and a rest to the birds many leaues boughs and twigs nay the shrubs and lesser trees are borne downe and crushed with it so many doe fall with them whose lampes should giue light to others and thinke it no sinne to sinne by example and for company This being so it is not only necessary that some stand vp in the gappe to turne away the wrath-full dis-pleasure of God from vs but also is fully confest that froÌ„ this Pro-gresse of the soule most apt and necessary helps instructions may be drawne to the vse of all sorts of men of our times For if we call to mind those heauenly secret and wonderfull mysteries of our saluation also those things by which all mankind is either much furthered or greatly hindered in the way to heauen to conclude if we call to minde those things which aswell the Church of God as kingdomes states stand as much need of vs as the world doth of fire and water wee must needs confesse that in this Pro-gresse are proposed most excellent necessary and profitable things of all men to bee knowne and obserued How great a benefit the diligent reading thereof may bring to all sorts accommodating and directing all things therein to the vse of true religion and increase of holy life the due consideration of the parts and true practise of the passages thereof will sufficiently declare For here are shortly and plainely deliuered the true and onely means faculties and helps to raise man to the highest step of perfectioÌ„ in glory Now for as much as the world is postered with a kind of people resembling seruants and men of low condition who expecting in the lobbies and out-rooms their masters comming and being idle and brainlesse how to bestow their time well do take a coale and with fond and filthy phrases be-sincare the faire plastered wâ—ls I assure my self to meet with some such enuious idlebies or ignoraÌ„ts as most men doe that put themselues vpon the worlds stage by publicke writings who with the blacke coale of a blistered tongue will not sticke to bespawle and depraue both the worke and the worke-man Therefore as those that for some time haue bin exercised in some craggy difficult and dangerous place desire much to come into some safe and wished hauen wherein they may take their rest and with true pleasure and delight call to mind their former labours and losses so I
euen euery hearer This is a great ignominy to God by it the wrath of God is kindled and prouoked against the whole Assembly and we our selues are offended and hindred withall Therefore let vs haue great care to testifie our brotherly affection towards our neighbours euen as our hands do one of them helpe another so let the hearers one stirre vp another first by their holy examples secondly by their sweete and well seasoned exhortations thirdly by the iudgements of God fourthly the mourning one for another fiftly the censure of exeommunication 1. Cor. 5. which are proper vnto the Minister of God for wee ought to haue a speciall regard of the saluation of our brethren honour of the Church and glory of God 7 The neglect of prayer is a great hinderance to this preparation or if prayer bee not rightly ordered Therefore euery hearer must haue a singular regard to inuocate the name of God for a blessing where first hee must giue hearty and humble thankes to God for his infinite benefites but chiefly for the inestimable benefite of his Word to vs reuealed which is either altogether denyed vnto others or else impurely Preached also he must be thankfull to God for that in part his holy Spirit hath purged out the old leauen and some part of the leauen of maliciousnesse and wickednesse out of his heart secondly it behoues him to acknowledge to pray earnestly against his owne impurities and defilements as well naturall as actuall by the example of Dauid often falling into the consideration of his sinnes Psal 51. euen from the wombe Psal 25.32 and of vnknowne sinnes of his youth Thirdly hee must pray for his Minister that hee may so meditate on the Word that hee may haue the knowledge and vtterance of such things as belongs to the edification and saluation of the hearers Let him also pray for himselfe and all the hearers that they may haue holy and learned eares to apply to their owne soules the instructions deliuered for there is no good thing either in the Teacher or Hearer without the free gift of God in Iesus Christ from whose fountaine of mercies it is that we must draw it with sighes and teares 2 The publicke Preparation of the Hearer before Sermons In few words the publicke preparation of the hearer in the Church before Sermon may stand in these obseruations first to sing some Psalme containing either thankfulnesse to God for his benefites or petitions vnto God for things necessary pertaining to the Preaching of the Word for such singing in which there is a wonderfull sweetnesse of things and of concord the holy Spirit working by them do stirre vp the motions of the minde and driue away the idle wandring and wicked cogitations as also the perturbations and sorrowes of the heart that the hearer may with a more setled and appeased minde bee present at the Sermon Secondly by reading of some Chapter of the Bible vntill the Company be assembled noting therein first the summe and principall points of the Chapter secondly the distribution and parts of it thirdly the chiefe doctrine that is to bee drawne out of it with the vse and application Thirdly by exhorting and stirring vp one another to the apprehension and practise of some necessary point of doctrine either before Preached or at that time conceiued Fourthly by praying with the Minister that forasmuch as they doe now talke with God himselfe being gathered together for that purpose in the name of the Father Son and Holy Ghost that they may beare God and God may heare them In which prayer it is necessary that their chiefe aime bee at the scope and end of all Sermons which because few or none doe truely vnderstand either how necessary it is or wherein the end of all Sermons consists it shall bee fit in this place that I open the point First the chiefest and highest end of Preaching and Hearing Sermons is that all glory and honour may bee attributed from men vnto God both in this world and in the world to come which glory consists in the true and right knowledge of God and in the true inward and outward worship of God so truely knowne Secondly the meane scope and end leading and directing to this high end are these First the eternall saluation of mans soule and body with which is ioyned this temporary life both in prosperity and aduersity for that God may of vs bee glorified and not as it commeth to passe in this world by Sathan and his members bee affected with contumely and ignominy by infidelity and impiety it is necessary that it be well with vs and that wee bee assured of eternall life and that from God the Father by the deliuerance of Iesus Christ and the working of the holy Spirit For who in the graue will praise thee saith the Prophet Secondly that man may obtaine eternall saluation and so glorify God both heere and for euer it is needfull that in him bee destroyed the kingdome of Satan which he got by the fall of man in what state office or condition soeuer he bee and that the Kingdome of Christ which hee obtained by the deliuerance wrought by his death vnto the elect bee built vp and re-edified Thirdly that the Kingdome of Satan may bee destroyed and the Kingdome of Christ which is the Kingdome of eternall Life and the glory of God may bee truely built vp it is required that there bee an vtter ruining and slaying of all incredulitie and vices and on the contrary an edifying and practising of faith and all vertues Fourthly that wee may flee incredulity and vices and giue our selues to the study of faith and vertues it is required that we hate and detest them and loue and embrace these and therefore the drift of all Sermons is that the minde and heart and conscience of the hearer may bee inflamed to them both Fiftly that the minde and soule of the hearer may bee inflamed to the hatred and eschewing of sin and wickednesse and to the loue application and practise of goodnesse it is necessarily required that the euill of incredulity and vices and also the good of faith and vertues be soundly knowne for as there is no desire of the good things which are vnknowne So of the euill things vnknowne there is no hatred and eschewing Thirdly the lowest drist of hearing Sermons directing by these meanes vnto the highest end is that the vnderstanding of the hearer by the grace of Gods holy Spirit may bee by Sermons informed in the faith and errours about the same in vertues and the vices destroying them These are the chiefe ends which euery man ought diligently to propose vnto himselfe in hearing of the word of GOD Preached But now if such as ought to heare this word be cold and negligent in this preparation and eyther refuse to come at all or else refuse to come sanctified and prepared Then 1. let their consciences bee admonished and compelled both by the
cast many calumnies vpon it and condemned it Thirdly that the authority of mā is of no force in the sight of God Fourthly that by sordide and wicked examples of others they cannot purge themselues Fiftly that we must rightly and carefully obserue that of our Sauiour Whosoeuer will be my Disciple must deny himselfe take vp the Crosse and follow mee And that of the Apostle Whosoeuer will liue godly in IESVS CHRIST must suffer persecution Sixthly that an ancient errour was euer an errour albeit it haue for many yeares continued Seuenthly that we must hope well of our elders namely that by the fire of the Crosse and in the agony of death the stubble and clay which was built vpon the firme foundation Christ Iesus was consumed and vanished away the foundation still remaining the same But aboue all that of Christ is to bee obserued If any come vnto me and hate not father and mother Luk. 14.26 wife and children brethren and sisters if they draw him from the truth of Christ yea euen his owne soule hee cannot bee my Disciple Eighthly that hee ascribe not so much to himselfe and others seeing they are neither Prophets nor Apostles but men who both may deceiue and be deceiued Ninthly concerning zeale they must know first that true zeale is one thing and the opinion of zeale another secondly that zeale is in many without knowledge thirdly that therefore such zeale is peruerse Tenthly they must take heed that the boasting of the simplicity of their faith bee not a couering to their grosse and affectionate ignorance That which Christ spake is heere fitly to bee obserued Bee yee innocent as Doues but wise as Serpents 2 These impediments being remoued which hinder the hearing of the Word as also in priuate conferences They are to be inuited and drawne on first with our workes that wherein soeuer wee can wee helpe them in good will counsell and other assistance Secondly in words admonishing them of the end for which God gaue them eares and of naturall equity which perswades vs to heare both parties of brotherly loue which requires of vs that euery one labour to promote the saluation of another of the commandement of God that wee should try all things and hold that which is good of the promise of Christ Where two or three are gathered together in my Name there am I in the midst of them and of most weighty discommodities both externall internall and eternall which remaines for them that haue no regard of the foresaid things 3 If by the fore-mentioned remouing of impediments nor yet by the friendly inuitation of the Preacher many wayes vsed nothing bee effected then the matter it selfe requires that the Ciuill or Ecclesiasticall Magistrate do his duty not onely inuiting the subiects by publicke confession by his owne example and such as belong vnto him by good friends by a serious care of Ecclesiasticall and Scholasticall courses and also by commandements and Lawes by admonitions and exhortations stirring them vp to their duty but if yet neither by this course of inuitation and excitation any thing bee effected by the godly Christian Magistrate then at length they must discend vnto this meanes that the Subiects bee compelled to the hearing of Sermous not that hee may iustly affect any Lordship ouer their consciences but first that the Ecclesiasticall and Politicall Discipline may bee safe and sound secondly least scandall and offence be giuen to others thirdly that the subiects may bee iudged concerning the doctrine fourthly that if God bee so pleased they may bee brought into the way of truth and saluation The second thing to bee obserued in fruitfull hearing of the Word Preached is the sound knowledge of the things which are heard For it is not enough to the glory of God and saluation of men that they bee present at Sermons hearing them but besides it is required that they doe soundly perceiue and vnderstand the things heard And heere as in the former duty I must first declare the nature of it secondly remoue the impediments thirdly shew the aduancements and helpes of it 1 This sound knowledge and vnderstanding of the things heard being the second duty of hearing is that whereby the Spirit of God doth plant the things heard in the braine of the hearer and so informes his vnderstanding and this hath his beginning from hearing and is the foundation of the other two duties ensuing namely of the right affection of the heart towards the things heard and of a serious purpose of practising the things vnderstood and affected whence it is euident that this duty hath respect chiefly to things themselues and doctrines taught albeit the notes of things the vse and application are not excluded from this duty But I do for this cause call this duety a sound knowledge and vnderstanding of the things heard because there is another knowledge very superficiall and imperfect which deceiues many men For you shall finde many hearers who do heare and apprehend certaine phrases or speeches in the Sermon and sometimes not with a minde to learne but rather to cauill but in the meane time are not attentiue to the whole Sermon and therefore become very iniurious Iudges and censurers of the Sermon for seeing at one breath all cannot bee deliuered no man can rightly iudge of Sermons that heares not the whole nor doth foundly obserue and confer together euery member of the Sermon antecedent and consequent Besides some Hearers there are that vnderstand the principall heads of the Sermons and their members and parts but regard not their foundations and causes and such doe not soundly perceiue the things heard For it sufficeth not to vnderstand the things heard superficially and sleightly but it is required that soundly and fundamentally it bee vnderstood together with the causes vpon which it depends vnto which euen the knowledge of circumstances doth appertaine 2 The impediments and hindrances must bee remoued which lie in the way of soundly vnderstanding of Sermons and they are twenty 1. The neglect of prayers and inward groanings of the Spirit 2. If the Minister doe not his duety in teaching perspicuously and plainely as also iudiciously and soundly it is a great impediment For how shall the hearer heare well and learne aright if hee bee not taught aright Surely the blinde leade blind 3. If the Preacher doe his duety yet if the hearer fayle in his v.g. if a holy preparation to the hearing of Sermons haue not gone before nor an attentiue hearing then a sound knowledge and vnderstanding cannot bee at all for the preceding duties are the foundations of them that follow 4. But chiefly it hinders the fruite of hearing much if the hearer do nor vnderstand the methode and order of hearing Sermous which is the same with that of making Sermons and is no more but this to lay vp in memory the parts of the diuision the doctrines of euery part with their Confirmation Vses and Applications 5. If he come with
a minde not to learne but to iudge and cauill at their Sermons heard 6. If hee want the key of vnderstanding viz. if hee bee ignorant of those things which are altogether necessary to the vnderstanding of Scriptures and Sermons that is if he haue not his senses exercised 1. In the Arts of words and things Grammer Rhetorick and Logicke that is if hee do not vnderstand that some words are proper and others tropicall and figuratiue some to be of manifold significations some onely of one signification For words are the notes and markes of things also if not in Logique by the benefite of nature he haue profited so much that he can discerne betwixt propositions affirmatiue and negatiue questions simple and compound and by what third argument they bee confirmed and illustrated by the Holy Ghost and the Minister both in Scriptures and Sermons Also if hee haue not some competent knowledge at the least of the methode that hee can iudge of the disposition of the Sermon But here I desire to be rightly vnderstood for I speake not of Scholasticall subtleties but of the right accommodation and applying of principles that are borne with vs and by vse and experience imprinted in vs from whence all Arts had their beginning 2. Hee must haue his senses exercised in the doctrine of the couenant betwixt God and man and in the heads of Christian doctrine in the Summe and History of the sacred Bible 3. In the Notes Proofes of the true and naturall sense of Scripture of true and false doctrine of good and bad Sermons 7. If there bee a neglect of breeding vp children at the Schoole to learne the principles of Religion 8. If there bee not in the Hearer a loue zeale and care of heauenly things but a loathsomnesse and contempt 9. If he giue not thankes vnto God for things vnderstood and knowne for he is vnworthy of more that is not thankfull for that hee hath 10. If hee abuse them to palliate and cloake his fore-conceiued false opinions or to pride or sport 11. Also blindnesse of nature hinders many from soundly vnderstanding of Sermons 12. Too much admiration of mundane and fleshly wisedome 13. As also our carnall senses and fore-conceiued opinions of preâ—udicies 14. An implicit faith and pretence of simplicity 15. If there bee no meditation vsed but that they content themselues with a superficiall and sleight hearing and knowledge 16. If no censure and examination of our vnderstanding bee vsed before at and after Sermons to know with what profite wee heare 17. If the whole Sermon bee not heard 18. If they doe not often heare Sermons 19. If the hearer doe not note those things in the Sermon that he cannot attaine to the knowledge of nor confer of them with others but especially with the Minister that hee may bee fully satisfied 20. If he haue no care of teaching and edifying others and of shewing his profession of the truth by labouring to edifie himselfe and others in their most holy calling 3. Wee are to consider of the aduancements and helpes to this duety of sound vnderstanding the things heard wherein if wee finde these said impediments or the most of them to bee abandoned and in their places these helpes ensuing entertained then will there bee a sound knowledge vnderstanding of things heard and handled in Sermons 1. Then to promote this duety an earnest care of praying in the beginning midst and end of Sermons is a great helpe If but in a sigh or desire onely this prayer bee put vp For God is the fountaine of all wisedome therefore of him is this blessing to bee begged 2. A faithfull Teacher is an acute and circumspect Leader who chiefly in his Sermon proposeth profitable doctrines wholy methodically distinctly briefly and plainely and doth often iterate and repeate the same with friute 3. A fit well prepared and attentine Hearer such as before is described 4. Such a one as is very solicitous and carefull of the Preachers methode that hee may obserue the same methode in hearing that he doth in Preaching 5. Such a Hearer that comes with a minde to learne for if hee come to any other end what profite shall hee haue 6. Who comes furnished with the competent knowledge of things necessary to vnderstand Sermons namely with the knowledge of words and things of the Summe and History of Christian doctrine and the sacred Bible of the notes and markes of true and false doctrine and of the true naturall sense of the Scripture Not that I looke for such a hearer as can discourse pro con of the Precepts of Grammer Rhetorique and Logicke of true and false doctrine and of the true sense of Scripture but such as at the least is furnished with some competent knowledge of these things 7. He must to this purpose bee bred vp in the Schooles from his youth And I would to God that Magistrates Ministers and Parents Citizens and Countrey-men would in time begin to thinke of the necessity and vnspeakeable benefite of Schooles where youth are fitted to all Offices of Church and Country that they would bee row sed vp from their slouth to the loue institution reformation and promotion of Schooles and houses of learning 8. The hearer must burne with the loue of heauenly things belonging to his saluation which loue will prouoke him to the care of knowing and vnderstanding them soundly 9. If hee obserue in himselfe any fruit or growth of knowledge let him referre all with a thankefull heart to the Fountaine of all solide and true wisedome euen God himselfe And if in the Sermon hee heare any thing which was before vnknowne to him let him giue God the glory and pray vnto him that hee would fortifie and strengthen his vnderstanding and giue him grace to performe and fulfill it 10. Let him put the things knowne and vnderstood in vse that the gaine of his Talent may arise to the Lord who shall thus greete his soule Behold good and faithfull seruant thou hast beene faithfull in a little I will make thee ruler ouer much 11. Being to enter into the fountaine of saluation that hee may drinke from thence wholesome doctrine let him lay aside his naturall poyson namely blindnesse of nature too much admiration of mundane wisedome his owne carnall sense fore-conceiued opinions preiudicies opinion of implicit and simple faith whereby pretences of grosse ignorance are sought 12. Circumspect and diligent meditation of the things spoken but yet let not the minde and thoughts so cleaue to the words that things to be spoken be neglected 13. Often let the hearer by censure and examination stir vp himselfe to the sound knowing and vnderstanding of things spoken 14. Let him heare the whole Sermon and obserue the connexion of euery part of it 15. Let him neuer conceiue that hee hath sufficiently profited but still go forwards and neuer neglect the sacred Assemblies and Sermons 16. If any thing fall out in the Sermon which his
conceite reacheth not let him obserue it and after conferre with others and with the Preacher about it 17. That hee may the more soundly teach others and if need bee make confession of his faith to the edification of others Let him first giue all diligence soundly to learne not onely in the Schooles Catechisings administration of the Sacraments prayers singing of Psalmes conferences and reading of Scriptures but also in the Sermons bee shall heare in what things the substance of the matter of saluation consists 3 The third necessary duty to come to the right scope and drift of hearing Sermons is that the hearer haue a right and holy affection of heart towards the things vnderstood for many do heare and vnderstand Sermons who are yet nothing affected with them nor truely and rightly affected towards them There is no man liuing hath so sound a knowledge of truth and falshood good and euill as hath the deuill his knowledge heerein is farre more perfect and full then any mans in the world yet there is no man doth hate truth and goodnesse nor reioyce more at falshood and mischiefe then he doth which is the cause that makes his sins and punishments the more grieuous Therefore seeing it neither sufficeth to heare and vnderstand Sermons but withall that the affections of the heart must bee placed vpon them wee will heere as in the former duties discourse first of the nature of the duty secondly remoue the impediments thirdly shew the aduancements and helpes conducting to it 1 The right affection of the heart towards the things in Sermons perceiued and vnderstood is the third duety of the Hearers at the Sermon whereby he doth cheerefully entertaine true and good things present certainely beleeues them to come and hopes and heartily desires them but for things wicked and false in the present hee sorrowfully shewes himselfe auerse from them and feares and forsakes wicked and false things to come And this duty appertaines to the information of the will affections and conscience of the hearer And surely not without great cause ought our hearts to bee rightly and holily affected towards the things vnderstood in regard of the sundry sorts of men who heare and vnderstand Sermons but yet stand nothing well affected towards them First there are some men who euen at the Sermon doe giue very euident argument either by their words or behauiours that they are the manifest enemies of truth and vertue and the friends of falshood and vices These mens affections towards the Word are nothing right Secondly there are certaine hypocrites who albeit by their words and gestures make a faire shew of the loue of truth and goodnesse and the hatred of falshood and wickednesse yet their heart is not vpright Thirdly others do thinke that if they carry the truth and vertue hid in their hearts albeit in word and deed they carry themselues otherwise that they cannot bee accused of the vn-vprightnesse and prauity of their hearts but these haue not a right hart Fourthly there are some that albeit they vnderstand not soundly and fully the things heard yet are angry with the true and good things and are delighted with the false and wicked thing nor yet haue these men any right affection Fifthly some on the other side albeit they do soundly know the things they heare insomuch that they can say nothing against it yet haue things false and euill taken such deepe roote in them and so preuailed by the long custome they haue had with them that they had rather quite forsake that which is true and good then cast away their inueterate and ancient errours and manners and who can say that these men haue a right affection Sixthly but others are so taken vp with the care of the belly and worldly things and are so much estranged from suffering persecution for the profession of the truth and vertue that they will in no wise entertaine either vertue or truth and these mens affections are much lesse right then the rest And therefore a right affection and good heart towards the things which are heard is a most necessary duty of hearing 2 There are some impediments and hinderances of this right affection vnto things knowne which of necessity must bee remoued Now wee must know that whatsoeuer things do hinder the attentiue hearing and sound vnderstanding of the Word those also are blockes and lets to the right affection of the heart therefore I leaue the Reader to looke backe vnto those impediments which are described in handling the said two former duties of attentiue hearing and sound vnderstanding And heere in two obseruations I will onely point at the summe of those impediments before handled for it greatly hinders a right and holy affection First if the Preacher bee cold or luke-warme if hee do not labour by all meanes diligently prudently to moue inflame and direct the affections to that which is true and good and on the other-side to withdraw them from things false and euill Secondly say hee doe his duety yet if the hearer either by naturall corruption and malice of the will be auerse from the present truth and good of vertue and doe gladly embrace that which is false and euill and fall into doubting of that which is true and good to come and doth not desire it nor is troubled with that which is false and euill Either if that the hearer be infected with inueterate and euill manners which are pleasing to our corrupt nature and are easily conceiued but not so easily cast off Or with the outward glosse of good things as of riches pleasures and honours and of euill things as of calumnies condemnations and persecutions and so to bee with-drawne from a right affection towards truth and vertue and inclined to an affection towards lies and vices or to hypocriticall dissimulation then is the affection of the heart much blurred and dis-ordered and so are the things they heare not rightly affected 3 The aduancements and helpes of this duety are no other but such as are prescribed in the helpes of the two former duties of attentiue hearing and sound vnderstanding where the reader may bee furnished with meanes sufficient to promote this duety Yet to helpe the right affection of the heart towards vertues and the truth knowne and also falshood and vices we shall vnderstand that these haue great force namely first if the Preacher doe not onely put on the sense and right affection by the grace and operation of the Spirit according to the quality and quantity of the things spoken but also giue all diligence in mouing the hearers affections thereunto inflaming and directing them to the loue of truth and vertue by most weighty impulsiue causes chiefly by the couenants and promises of God by the examples of the godly and the singular and manifold benefite and vse And also by stirring them vp and stinging them to the hatred and detestation of falshood and vices by the seuere interdicts and comminations of God
by the examples of wicked men and the horrible discommodites ensuing adding heereunto most penetrating and mouing words Rhetoricall figures pronunciation and gestures the more to moue the affections Secondly if the hearer by the motion of the same Spirit doe follow the conduct of the Teacher by a spirituall kinde of transmutation putting on the same affections and that in respect of the couenants and promises of God and for the most excellent benefites that follow As also mortifying and casting off the naturall malice of his will and inclination to vanity and euill not regarding the false apparance and shadow of things good and euill shaking off all hypocrisie and dissimulation being driuen thereunto by the consideration of the most grieuous interdicts comminations and iudgements of God thirdly seeing that aswell to the opening of our eares to attentiue hearing and illumination of the vnderstanding as to aduance the hearts both of the Preachers and hearers to stand rightly affected the good hand and worke of God the Father the Sonne and the holy Spirit is chiefly necessary therefore in this respect that the hearers heart may bee well affected God is to bee called vpon with prayers and sighes in the beginning midst and end of Sermons to giue them this right affection of heart towards the loue of the knowne truth and vertues and the hatred of known falshood and vices 4 The last duety required in a hearer that hee may come to the full scope and drift of hearing Sermons which is the glory of God good of his Church and his owne eternall saluation is a resolued purpose of the practise of such things as hee hath heard vnderstood and is affected withall and that in the course of his whole life And surely it is a most weighty exhortation which the holy Spirit vseth to stirre vp men to the hearing of the Word Iam. 1.22.23.24.25.26 Bee yee doers of the Word and not hearers onely deceiuing your owne selues c. Where he admonisheth that it is not sufficient to heare and vnderstand Sermons and to be affected towards them with a changeable and temporary affection except there bee added withall a firme and fast purpose of the practise of them in our whole liues therefore as wee haue in the former dueties so heere wee will briefly shew first the nature of this setled purpose of practise secondly the impediments of it thirdly the aduancements and helpes of it 1 This serious purpose of the practise of good things heard knowne and approued is a grace giuen whereby the hearer doth not onely resolue with a faithfull heart that hee will apply vnto himselfe and the vse and edification of others in euery Sermon and in the whole course of his life euery profitable doctrine heard knowne and approued in euery state as well prosperity as aduersity before in and after all his actions but chiefly in perplexed and intricate questions and obiections most of all in the stratagems and temptations of Satan so that it appeareth this part of the hearers duty belongs to the information of life and practise and hath his originall from the other three duties And not without cause is it called a serious and resolute purpose of practise seeing so many vices do mainely oppose it As first our inbred hypocrisie secondly transitory and temporary application in time of prosperity thirdly vaine boasting of our Christian profession without amendment of life fourthly too much loue of our corrupt nature fiftly rash breaking into the handling of businesse sixthly carnall security and such other euils as doe controll our purpose of holinesse whereof there will follow a plentifull remembrance heereafter when wee shall discourse of the hinderances of application 2. 3. The impediments and aduancements of the holy practise of things heard vnderstood and approued are the same which hinder or aduance the attentiue hearing sound knowing and affectionate approuing of Sermons and may fitly bee referred to either But because this resolute purpose of practise and care of application in the whole life of man as it is of all others the difficultest part of the hearers duty so it is the chiefest and most proper vnto a Christian therefore the greater care is to bee had about them both for which cause it will bee very fitting to set the same before our eyes more particularly that euery hearer may know what is the necessity of this application and wherein it consists It is a thing most vndoubted that the vse and application of the doctrines wee heere deliuer are of singular benefite to the hearer For without due vse and application the best Sermons that euer were are but dead bodies Seeing these two Vse and Application are the very life and motion of Sermons for more full declaration thereof let vs briefly obserue that Doctrines Vses and Application are as the tree the fruite and the gathering of the fruite as the medicine the vertue of it and the application as money the value of it and the vse as Christ his benefites and faith by which they are applyed Now as there is no benefite comes by the Tree without fruit no benefite of fruit if not gathered as no good comes by Physick if it haue no power nor vertue nor helpe comes by the vertue of a medicine if not applyed as there is no good comes by money if wee know not the value of it nor doth the value of it auaile vs if wee vse it not as Christ profites vs not without his benefites nor his benefites without faith to apply them So Doctrine profites nothing except wee know the vse of it and the Vse is to small purpose if wee doe not apply it All that can be heard if a man bee neuer so wise without application is but a dead letter and the very letter of death That therefore this most necessary point of application of Sermōs without which there is no practise of holines may the better bee knowne vnto the hearers these points are to bee considered First of whom this application is to bee made and when it is to be made Secondly by what meanes and how it is to bee made Thirdly the impediments of application Fourthly the aduancements of it 1 Who they are that make this application of doctrines where we shall finde a three-fold hand employed in this great and difficult worke 1 The hand of God himselfe without whom it is most certaine that as there can bee no knowledge of any wholesome doctrine so neither can there bee any application and vse of it without him for to vnderstand to will and to performe is from him Ioh. 6.44 and him alone No man can come to mee except the Father draw him saith our Sauiour and of himselfe hee saith Without mee you can doe nothing Ioh. 15.5 Nay the Apostle saith concerning the holy Ghost No man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. 1.2.3 From all which places it is euident that it is
promise protestation accusing of our selues weeping for our sinnes examination of our consciences admiration and such like actions are all of them certaine kindes of prayer and so to meditate contemplate giue thankes examine the conscience and the rest are nothing else but to pray yea to reade godly bookes to stirre vp our deuotions in this sense is nothing else but to pray For when to this end any doe reade godly bookes then God speakes to them euen as man speakes vnto God when hee prayes Bern. lib. de scala Claustr And this moued that deuoute Father to place the reading of godly bookes amongst the parts of prayer That therefore in this sense we may know what those things are which seeme to bee all one with prayer first it must be vnderstood that to meditate is nothing else but diligently and attentiuely to weigh and ponder the thing proposed to the end to pray vnto God or talke with him And this I doe therefore adde because the diligent consideration of the Mysteries of faith and other things as they are taught in the Church or as any other end of them is proposed is not to bee named prayer But this meditation or consideration is an act of the vnderstanding from which doth the act of the will immediately arise For man plainely knowing what is good and what is euill is most easily moued to the loue of the one and the detestation of the other Hence the Kingly Prophet saith that in his meditation the fire kindled Psal 38. And for this cause is prayer and meditation so coupled together that hardly can they bee handled asunder Secondly contemplation is a certaine excellent and full meditation of affections flowing out without any discourse or labour whilst the soule by knowledge and perfect loue is ioyned vnto God and delighted in him no otherwise then a man beholding a most elegant image with fixed eyes without turning his eyes this way or that for the singular delight that hee takes therein Thirdly the praise of God is to magnifie him for his excellent vertues and perfections inhaering in him Fourthly Thankes-giuing is to approue himselfe thankefull to him for his benefites receiued Fifthly Petition is to aske something of God without any obsecration Sixthly Obsecration is to aske something of God with some interposition of a sacred thing most acceptable vnto him by the power and sight whereof hee may bee moued to giue what we demand as when we aske him for the bloud and wounds of his most deerely beloued Sonne to grant our requests Seuenthly Oblation is to offer vnto him our soules bodies all our actions and whatsoeuer belongs to vs or is in vs. Eighthly the examination of our consciences is to remember our sinnes before God to aske pardon for them and promise from the heart an amendment of them Ninthly Admiration is an excellent act of prayer when the soule in contemplation doth vehemently admire and is astonished at the wisedome goodnesse power and other workes of God which for the most part is accompanied with inflamed affections and exclamations and very often with extasies and rauishments of the soule Luther was therefore wont to say that prayer bringeth more profite then many labours of learning and that therefore hee came to the knowledge of heauenly doctrine which hee had by these three instruments prayer meditation and temptation For prayer brings those sentences of Scripture which in reading wee conceiue into vse 2 But if you take prayer in the second signification then there are three sorts or kindes of prayer mentall or of the minde vocall or of the tongue and mixt of both and the reason heereof is for that man doth negotiate and speake with God three manner of waies namely in heart mouth and in both together and therefore there must needs bee three sorts of prayer First wee may call that mentall prayer when the soule speaks to God inwardly without speaking of any words or mouing of the lips This is true prayer and before all others most acceptable to the Maiesty of God of which our Sauiour speakes thus God is a Spirit and those that worship him Iohn 4. must worship him in Spirit and truth Secondly vocall prayer is that when the words of prayer are cōceiued vttered with the mouth Where yet we must obserue that it ought to proceed frō the heart first that the words which are recited ought to be reuolued pondred in the mind for if any with the tongue onely pray without any attention or consideratiō not labouring to anoide all distractions and wandrings of the minde hee is not to bee accounted to pray vocally but contrarily casts himselfe into a grieuous sinne with which the Prophet vpbraids his people This people honour mee with their lippes Esay 29. but their hearts are farre from mee Ergo this kinde of prayer is not therefore called vocall because onely vttered by the mouth but that it might bee distinguished from the mentall which being onely made in the minde the vocall also addes to the intention of the minde words besides Thirdly the mixt kinde of prayer composed of both these kindes is when hee that prayes doth partly with heart and partly with his tongue pray vnto God therefore it is not to bee called a mixt prayer when any shall at one and the same time pray with the Spirit and wordes conceiued reuoluing with himselfe the things which hee speaketh for that is vocall prayer but that is a mixt prayer when after the prayer conceiued onely in spirit and minde hee that prayes doth ioyne vnto it a vocall prayer of the mouth 3 It followeth then that wee discourse of the things required in prayer that wee may pray aright where as we shall finde diuerse things that may prouoke that duety so shall wee meete with many incumbrances and lets and therefore our industry must bee to gaine the one and shunne the other with might and maine But because I haue in the former tract of meditation spoken both of these helps and impediments I will onely heere name them referring the Reader to that place for a fuller satisfaction First then there is to this holy exercise required a fit time which euery day is to bee allotted vnto it Where wee may fitly obserue first that so much time euery day is to bee assigned to this exercise as the condition and state of the party may well spare secondly for no cause nor vpon any occasion to omit this time or put it off vnto another season but to perswade himselfe that this exercise is farre more worthy then any other though neuer so beneficiall thirdly if vrgent necessity enforce the interruption of this time to repaire that losse some other houre of the day if it possible fourthly that the best houre for prayer is mid-night in respect of the quietnesse thereof next to that is the morning timely before wee set hand to any businesse for that will season the labours of the whole day
memory that in the sight of God it should bee a thing of more dignity to eate meate with this scope and motiue then with any other motiue as namely that wee enioy the glory of heauen to fast or powre out our bloud for the truth Not that it is not an excellent thing to desire the possession of heauens glory but for that this motiue is so much more excellent then the other as the whole world ouer-values a nut shell That therefore wee may bee induced through this happy motiue to doe all that wee doe all the motions of body and soule bending vnto this end wee must bee very intent that wee neuer passe from one worke to another nor neuer beginne any worke vntill wee feele our selues to bee moued vnto it for this that wee thinke or know that God would haue vs to doe it For which purpose wee must know that God with an infinite iubile and desire wisheth to bee beloued or possessed of all men and with the same will wisheth that with euery motion of loue which in euery moment of our liues we work we shold loue him and how often soeuer we shall loue or do any other thing wee should doe it being attracted thereunto with this his infinite will so that this is the rule wee must follow in all things that whensoeuer wee will doe any thing wee must neuer beginne it vntill hauing first cast our eyes vpon God wee shall perceiue that wee desire this for the infinite ioy which hee hath of this our good worke Which being sensibly knowne that God is most worthy to bee obeyed and serued in this so sublime a nature then obeying this will we bring into execution whatsoeucr wee determined as altogether forgetfull of our owne good For iust it is that his blessed Will who created all wils should haue that preheminence and dominion ouer all wils that not onely they should obey him in all hee commands but also that whatsoeuer wee doe wee should doe it as forgetting to performe our owne proper wils and obtaine our owne glory but that both in the one and the other Gods holy will may be fulfilled without any other respect But because as many men think themselues rich when indeede they are but poore reckoning their chickens in the shell so many thinking they feele the said motiue and esteeming themselues to haue done great things doe at length finde they are but small for it easily falleth out that one considering the sublimitie that consists in louing of GOD and desirous of those excellent and true good things and also being in the fauour of God and state of saluation hath an enkindled desire to enioy that loue and yet that desire is no perfect worke For albeit that desire be of a thing that is perfect yet is that desire no perfect worke if the perfect motiue of the minde bee wanting namely that such desire proceed from a strong wil we haue to desire such loue because God would haue vs to enioy it to our aduauncement which hee greatly desires The same that wee say of this desire may also be spoken of many who are carried with a great zeale of saluation of Soules or good of the republike and such as are hungry and thirstie for Righteousnesse and weepe for the euilles which they see and know to bee in the world all which things are good but yet may bee most abiect and defectiue if they want the said true motiue and scope therefore wee must be very regardfull that whatsoeuer wee doe we be moued vnto it with this motiue And that wee haue spoken of these words ought to be vnderstoode and practised in all those infinite motions which doe offer themselues to the Soule of what kinde soeuer yea in the resisting of euery temptation for we must so labour that Gods will may reigne in ours as that nothing must arise from our will alone It is true that such as enter into this course shall find much difficulty and spend much time in acquiring this excellent motiue but let none be discouraged for doe not many worldly men labour all their liues for vile things of no worth yet do not obtaine them But we shall surely obtaine this gift if with intimous humility wee labour for it with perseuerance but he ought greatly to reproue himselfe who shall thinke it is of any estimation dignity or price to obserue these things and yet shall not for the greatnesse of the rewarde promised which is to obtayne the said motiue be stirred vp to seeke it And surely it is not amisse to prae-admonish all men that at the beginning great coldnesse wil happen vnto him that directs his workes after so high a pitch doing all things to God alone and hee may wonder that hauing taken the more sublime way yet hee should finde lesse deuotion as hee may wonder that approaching to the fire yet feeles it growe more colde but we must know that whoso doth well consider the cause heereof shall finde that of necessitie such coldenesse will seize vpon him and yet his worke is of no lesse worth for the cause heereof is for that we neyther doe nor loue any thing more for our owne proper good as we were wont and is naturall vnto vs but for the onely loue of God wee remooue from vs the roote from whence commonly and naturally all ioy and pleasure was wont to spring that is our owne good and quiet and wee assume anothers good namely the glorie of God for the rest and end of our labours which being a supernaturall thing and vnaccustomed to vs no wonder if it bring much paine to make such a change From this ariseth that luke-warmenesse vntill wee be accustomed to feele esteeme price loue and much more to valew GODS glorie then our owne as the thing which wee loue much more And hauing gotten this then wee shall approach the fire that will not suffer any cold fit to tarry on vs. Now the end being knowne for which we must doe all things some may admire that seeing the sacred Scripture chiefly the Gospel being so perfect and requiring such exact obedience yet it seemes not euer to propose this end and motiue when it admonisheth commendeth prohibiteth but for the most part either threatens punishments or inuites by promising glory To this I say that our blessed redeemer the Sonne of God the author of all Euangelicall docttine being in himselfe most perfect did often in his owne person take vpon him the things which belonged to our frailty and infirmity that hee might descend to our frailty as fleeing hiding himselfe seruing death c. so his pleasure was to write his doctrine in such words as our fraile and miserable conditions required who for the most part are moued to do all things either for hope of glory or feare of punishments But yet obserue withall that as our Sauiour took vpon him these our infirmities with great perfection and loue so the Saints of God
great difficulty in seruing God after this sublime and heauenly manner For this purpose those that will serue God aright must consider their owne dispositions that they may be able aright to meete with their owne defects therefore they must know that the euill wherby they are drawen from seruing God after this most diuine manner proceeds from sin which hath weakened the soule and subdued it to it selfe For if sinne had not interposed it selfe we should haue done euery good thing with much facility but sinne once arryuing in the Soule all our desires wills and appetites are become so dissolute disordered and rebellious by that grieuous speciall disease arising from sinne that now loathing that which is good wee scarce loue affect or desire any thing saue the most abiect worth lesse and vitious things forgetting that infinit good vnto which wee were created as the thing wherein we haue neither rellish nor sauour And hence proceeds the confusion and perturbation of the soule which we feele in our selues so much distracted from the true God whereunto we were created that the thing which is absolutely and onely good being cast off we incline euer and greedily follow that which is euill Yet must we know that howsoeuer this sin hath made such a slaughter of graces in the soule that there is not one friend left to take armes against it yet doth not our obligation cease from binding vs to doe what is our duty and for which we came into this world For albeit this great infirmity doth so infeeble vs that we doe all good things with great difficulty yet doth it not make vs altogether so impotent but that we are capable of grace and diuine fauour whereby to repaire this our former ouerthrow and destruction Besides we must obserue that by so much more doe we grow to an admirable disposition of seruing God aright which disposition had euer remained in the soule vnto all good things if sinne had not diseased it by how much more we shall haue our appetites and desires repaired and disposed which by sinne were formerly indisposed And he shall haue them repaired who with an attentiue care and profound consideration of the things we speake of shall direct them all to the Lord with a repugnancy to all things that are without the will of this Lord and a following of all such remedies as are here described And in that degree wherein any shall obtaine this in the same shall hee be aduanced here in sanctity and afterwards in glory And there is no doubt but herein one may so profit by assiduity and diligence as that he may doe all things with great faclity and delight to which hee shall be the more easily aduanced if he often and attentiuely read these instructions 5 Instruction That wee haue in our bodies and soules sufficient meanes for the reparation of this decay and ruine if they be stirred vp by the grace of Gods spirit As we haue both body and soule so wee haue in both of them instrumentes wherewith to worke For as the body hath feete to walke hands to worke mouth to speake and the like so the soule hath the vnderstanding where-with to know the will wherewith to desire and diuerse other faculties of the appetite But it must bee obserued that the more excellent the worker is together with the instrument so much more worthy is the worke so that all things concurring to the acte bee suteable Corporall actions haue so much more excellency in them by how much the instrument of the soule concurring to the act is more excellent Now that is called a singular instrument which to the production of the act is mooued by a good end Therefore the most excellent instruments are the vnderstanding and the will which can bee mooued of God alone as wee haue said in the second instruction Therefore of small worth are corporall things which doe not so proceede And this is it that Saint Paul said 1. Tim. 4. bodily labour profiteth little But the actions of the soule are of another kinde namely because of themselues they may bee of great profit As if one exercising his vnderstanding shoulde consider how base and abiect the honors of this world were and of what value those things which God commands are and how vnspeakable that glory is to which we aspire also to know how one may moderate his passions and the like Againe if one exercise himselfe in his will louing that which he knowes is good and refusing that is euill Such refusals of the soule should be very profitable albeit the body were very idle for by such exercises would be produced excellent habits and the euill habits destroied which thing of it selfe is very laudable albeit done for the only loue of vertue as Philosophers did yet much more being in a Christian who hath faith but most of all if in euery worke wee ioyne faith with our intention actually directed vnto God Hence may it be obserued how much euery one ought to be exercised in the actions of the soule which thing he may doe whether he bee imployed in body or no in euery time and place so that speaking with another in any temporall affaire yet may he in soule worke by louing God recaling to mind some of his works This may seeme difficult to him that hath not attained the habit thereof yet custome wil make it easie as we must remember that vertue is practised about difficult things Therefore violence is to be vsed to the wil that thou maist become an industrious workman to doe singular things with facility Which if thou doest not attempt no maruaile is it that thou canst not be more deuout towards God seeing hee is euer ready to assist thy desires vnto that which is good and to withstand thy pronenesse to euill so that thou doe rightly vse the meanes And be sure that if thou desirest on earth to be a great and excellent friend and seruant of God thou shalt the sooner attaine vnto it by how much thou dost daily more and more vse these instrumente of the soule thy vnderstanding and will at all times and places And this is it which aduanceth the Saints of GOD to so much glory in heauen the neglect whereof is so blameable on earth Seeing then our highest glory consists herein for the most part that wee worke by these instruments of the soule and our ruine in the neglect of this exercise Let vs see what course wee must take who haue as yet beene euen liuelesse to vse these instruments of the foule And that wee may begin with the vnderstanding leauing the will to the next instruction we will premise this theologicall and Philosophicall fundamentall rule that our naturall appetite doth naturally desire that to which it is inclined seemes pleasant to it not standing need of any thing to helpe or inuite vnto it but rather necessarily as it were coactedly desiring it But so doth not the will work bur first
of him Now we must know that the excellency of praier that it may bee imperious and commaund a blessing doth not onely consist herein that wee demaund some excellent thing but with all and much more that wee haue a sublimated and high motiue and scope And the motiue that should set vs to pray must bee to beleeue that our Lord GOD would that we should haue what wee aske and he would haue vs to aske that wee might thereby bee disposed to his seruice For blessed is the bread which hee eates who eateth to this end that hee might liue and liuing might be imploied in increasing in the loue of the glory of his God For so the asking of bread and whatsoeuer else with a such motiue is much esteemed in the sight of God Besides of such a minde we must bee that if wee thinke it not acceptable vnto GOD that we obtaine that which wee most desire forthwith as much as is in vs wee must neither desire nor aske it The hungry soule for the most part by the famine that oppresseth him is mooued to aske bread but so is not hee who rightly praies vnto GOD hee must aske meat and necessary grace and glory not chiefely for that he hath need of these but for that the Lord God would that wee should haue them expecting onely our prayer that hee might giue them vnto vs so that the will of GOD desirous that wee should haue these things must more mooue vs to aske and desire our owne good then the ioy and glorie which wee hope may accrue vnto vs thereby Therefore the manner of praying ought to bee that our soule hauing attained to a habit of asking that which God desires aboue any other things and exercised by many acts of so asking it not chiefly for our owne good but for that his most Holy will is most worthy to bee desired aboue all desireables whatsoeuer we shall aske let it be immixt and interwouen with such a habit and all the words of our prayers let them bee ioyned to the actes of willing and desiring whatsoeuer we shall aske for this cause that God desireth that wee should haue it whereby wee might thus become his more acceptable seruants and haue the greater loue towards him Happy are they that can thus pray for in few daies they shall grow to bee potent men in the Lord. To performe all the foresaid things are necessary the 2. and 6. instructions I will hereof giue this example For many doe pray with the some motiue yet speed not for the purpose some man asketh vertue â—â—d grant to some good end knowing that GOD hath commanded vs to aske of him necessaries Hee askes instantly acknowledging his owne vnworthinesse perseuers in this mannes of asking and feeles in his prayer some â—â—dste of sweetnesse and diuine loue Now some thinke this prayer to proceede from a perfect motiue and scope but it is not so albeit the prayer bee deuout and good But if you aske what it wants I answere there is this wanting that hee asked not of loue albeit with loue Therefore I say it sufficeth not that the motiue be perfect that hee loue and haue all other things but he must also be moued to aske of loue and not for the loue of the thing desired albeit yet euen the loue of the thing may be kept with much perfection so that in act it be resired to this that therefore it may be loued because God will that wee should loue that thing which now is not so in the former kind and therefore exceeds the bounds of prayer Therefore many considering this haue come to know that the loue of themselues was hid vnder the shadow of the loue of God and that it was true that albeit they loued GOD yet were they not mooued with this loue in act whilest they prayed but with the loue of themselues albeit not with an ill loue whereby they were mooued to aske that which they did because it was good This will be more easily vnderstood by that which often falls out amongst such as loue one another that one askes something of another and that with the loue wherewith hee loueth him yet not of or for the loue which hee hath towards him of whom hee asketh but for the loue of himselfe and his owne benefit Therefore as before is said wee must not aske so of God but we must aske with and for his loue that is we must actually perceiue a desire of obtayning that we aske whereby God by that may receiue from vs an acceptable obedience surely great and necessary is the attention that we may know the difference of these loues For it is a thing necessary to bee knowen and many thinke they haue gone aright in this businesse but looking neerer into the thing they haue found it to bee onely the imagination of the true loue of GOD and themselues to be far from it indeed Hee therefore beleeues and knowes himselfe to bee in the right way who continually builds as vpon his guide in the way vpon an actuall desire of obteyning by prayer these or these graces that God may reioyce to see him so beautified and that hee may grow in his loue And although at the beginning of this exercise many shall not only feele that they do not increase in deuotion but rather to haue made ship-wracke of that which they had before for which they shall be much grieued in their soules yet let them goe on cheerefully in this great worke And let them not admire that they feele this diminution of deuotioÌ„ for in that he finds in himselfe this coldnesse and indeuotion hee shall performe a farre more worthie duety then before whilest he seemed to taste a greater sweetnesse and contentment For this contentment was wont to arise from the loue of himselfe albeit not euill which yet is to be abandoned that one may bee wholly addicted to the loue of God which is best of all For when it arose from the loue of our selues which was very great we found great sweetnesse and pleasure in it but that loue being discarded the loue of God aboue entertained which at the beginning is but small little sweetnesse and deuotion is felt but this loue increasing the pleasure and deuotion will also increase For illustration whereof our owne experience will serue Wee see that two stickes doe burne together the one being drier and easily fiered the other not so yet the firing of the one makes the other being greene and not so apt to burne to flame and as it selfe doth but if you remooue them asunder you shall finde that sticke which was not so drie to loose both his flame and heate too and to keepe it from going quite out hee must be inforced either to vse the bellowes or else re-match it with the former which first set it on fire In like manner our loue of God being not so hot and inflamed of it selfe if yet it be ioyned to the loue
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
the true louers of Christ both may and ought often to stirre them vp as in the next Chapter appeares that as loue desire delectation are stirred vp tor prosecute the goods of the minde so hate flight and griefe must be rowsed vp to detest the euills of the soule which may thus bee done the superiour part instructing the inferiour The superiour part doth finde the appetite to be deterred from labours contempt and austerity of life and doth thus vrge it if thou wilt hate doe not hate those things which are not fowle but rather hate the deformity of sin if thou wilt flee then flee from sine as from the face of a serpent if sadnesse and griefe creepe vpon thee let it not grow vpon thee for punishment but for sinne that it may bee turned into wholesome repentance But yet if for all this it doe not so abborre the turpitude of sinne seeing it doth not so cleerely perceiue it let it hate flee and grieue for the punishments of hell and terrour of that great iudgement which the imagination can more easily represent But let vs come now to the Irascible 3 Of the passions of hope and audacity and their remedies and 1. what it is The Irascible part as wee haue said is the setter of the concupiscible at liberty for when as manifold difficulties doe encompasse the good things which are desired then the Irascible as if armed with power combats with this difficultie and driues it away and so brings the concupiscible into a francke fruition and enioyment of them But amongst the fiue passions of the Irascible Hope holds the first place which is nothing else but a motion towards the difficult good which it beleeues may be obtained or to say more cleerely it is a motion wherby the appetite is stirred vp to acquire that good which is hardly acquired which the concupiscible loueth and which is thought may be obtained Boldnesse and Audacity succeeds this Hope which Audacity we call a motion of the appetite prosecuting an imminent difficult thing as if I â—hould say it were a motion whereby the appetite goeth forewards against an euill at hand That as desire is a certaine pregression of loue so boldnesse is a progression of hope But when I call audacity a motion towards euill wee vnderstand by the name of euill the difficulty it selfe which it indeauours to ouercome and which doth circumstance the good which hope properly respecteth although audacity also doe respect the difficulty of the difficult euill to ouercome which Hope succeeds Touching these two passions we must obserue that those who are giuen to loue are more inabled both to Hope and to dare then others for seeing both the passions are motions of progression and heate which is the property of loue by his dilatation and opening conferres much to the motion of progession it commeth to passe that Louers are more prompt and ready to hope and to dare especially such as stand well affected to Heauenly things for the Conscience of Righteousnesse inioyning the diuine assistance begets a certaine security which doth chiefly conduce both to Hope and Audacity Happy are those who finde themselues called to such an assurance as from the affection of diuine loue and heauenly things and the testimony of a good conscience may beget in them hope and audacity so that with much profit they may haue the vse of these passions But here we haue need to know fruits from falshood seeing these passions may impose vpon the vnwary whilest they are ill placed for those things which are vnworthy the followers of Christ must not be hoped for nor must wee dare and bee bold sharply to driue away the things which are not euill as shall appeare by this example 2 The remedies of these passions It commeth to passe often that either a man is checkt or frownd on by his Prince or some great man vnder whose check he liues or the wife of the husband or sonne of his father or seruant of his master is so vsed as that hee coniectures he is not beloued yet loues to be beloued But it seemes a difficult thing vnto him to obtaine it for it behoues him to excogitate some meanes to reconcile his minde vnto him and so fit himselfe to auoide his checks and frownes which would require both time and discourse and some other duties not without labour yet it seemeth possible Therefore albeit all other duties be neglected hee determines to deale seriously in this thing hee is raysed by hope and goes forewards with boldnesse but these passions he may check thus What is it that thou doest thou vnbrideled appetites it is vnworthy the minde of a man to hope for things which are not true good things but to desire so to be beloued as not to bee checkt is dissonant to reason and therefore cannot bee any true good therefore God forbid that I should bestow my time and labour to winne the fauour of men and not rather in gayning the fauour of God God forbid that I should boldly goe forewards to shake off the things which are molestfull to the body and should happily procure greater indulgence of the body but more grieuous losses of vertue But this first kinde is such as a naturall man may vse Yet from this example it appeares that the passion of hope shewes it selfe through a false opinion at the apparant good of indulgent loue but indeed true euill but on the other side audacity against the circumstant difficulty as against euill and therefore the superiour part ought thus to instruct the appetite If it helpe any thing to Hope amendment which is a true good is to bee hoped for by correction and checke if thou wilt bee bold goe foreward against those things which hinder thy amendment dare something against the motions of sorrow combat with them and carry a cheerefull countenance that those who seemed to be offended with thee seeing the fruit of their checks and controules may goe on to check more for it is written let the righteous rather smite me but let not their pretious balmes breake my head Oyles i. the faire dissimulations of sinners not breake my head i. affect my minde with any delectation 2 But this is more worthy of a Christian which the superiour part may vse thus Desist from this Hope of seeking for the fauour of men hope rather in the Lord and be doing good dwell in the Land and thou shalt be fed How much more honest profitable and delightfull shall the beneuolent minde of the most mercifull God be to thee then that of men which doubtlesse thou shalt enioye if despising the fauour of men thou doe thy indeauour that thy Hope and portion may bee in the Land or the liuing Therefore dare something against the difficulties which would retarde and withdraw thee from the sweeter imbracing of Iesus Christ and thou shalt be happy 3 But the third is most worthy of the follower of Christ thus did Christ hope in man
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
most pleasant refreshing 3 The third thing which I proposed to bee considered in this first part of the true ruele and art of seruing God after the instructions and exercises for the reparation of the slaughter which sinne hath made in the soule is the loue of God which being the fire which God would haue euer burning vpon the Altar of our hearts all that we haue yet spoken of the reparation of the soule is onely directed vnto it And if any will know of what dignity this loue of God is hee shall see that whatsoeuer hath beene spoken of the reparation and clensing of the soule is but little to the acting of so worthy and sublime an enterprise For of so great excellency is the loue of God that none of those blessed Spirits nor any other created thing or which can be created is able to doe a more soueraigne worke For which cause the Son of God calls this the great first commandement Nay say that all the labours and powers of Angels and Men together were in any one Angell or Man yet were they not all able to doe a worke more excellent then to loue God Nor can any creature sufficiently so loue this our GOD as his goodnesse and worthinesse requireth Now as this tract of the loue of God followeth that of the reparatiō of the soule because those things are very fit to the obtaining of this loue so this of the loue of God is placed before that of the loue of our neighbours and the loue of our selues because from this loue of God onely proceeds the loue of our neighbours and the loue of our selues 1. Therefore of the loue of God 2. Of our Neighbours And 3. of our selues 1 This loue of God being so glorious and ioy ous a thing when it is expressed in words what ioy I and glory shall it bee to seele it and how much more to doe it This is the holy worke of God I say the holy and whole worke and labour of God for whatsoeuer God worketh withall his infinit powers is onely to loue himselfe so much as his Maiesty deserueth and is worthy that is infinitly For out of his owne infinit goodnesse and excellency he is infinitly to be beloued nor is there any excellency in heauen or earth which is not much more his then it is his that possesseth it and from them all hee hath infinit glory and loues it and reioyceth and glorieth in it and would also that wee should loue it thinke vpon it and reioyce in it seeing nothing is so consonant to equity as that with all our powers we should loue him from the louing of whom we must neuer cease albeit wee had infinit powers so to doe Therefore are we to giue God thankes that in louing himselfe infinitly he supplies by his owne powers what is defectiue in euery one of vs. Let vs euer reioyce in louing him who is so great dignity that neuer ceasing to glory at his excellencies yet that which we doe is nothing if it bee compared to that hee deserueth For of so great glory and Maiesty is God that he stands in no need of our seruice but onely requires it because it is profitable of vs. This onely hee desireth that we loue him and reloyce at his good things for this is his owne holy worke Therefore he would haue all men with all their strength to doe that which hee doth with all his strength And for that which remaines he stands no neede it no nor of this neither but that it is good and iust and vnto vs glorious and therefore hee so much desireth it that hee laide downe his life for it that so by dying he might prouoke vs to loue him Besides that there are other things found in the Scriptures which are by him commanded to bee desired that is for this end because they are helps to this loue and to omit them would bee a great hinderance to it For neither are the vices which are prohibited any other thing then the inordinate loue of vaine things which doe occupie that place which is diputed onely to the loue of GOD. Not doe vertuaes serue to any other purpose but to despose the soule to this loue yet are they so necessary therunto that it were great presumption to thinke to obtaine it without the mighty exercise of such vertues That therefore wee may fitly speake of this pretious loue wee will first declare the various manner of louers but withall iudging that best which is most sublime and high To which purpose wee may vse this example Therefore touching the variety of louers we must obserue that which by the experience of many was a testimony vnto them when they had attained a greater knowledge of truth namely that they had a long time loued God as a most sweete Lord who had communicated himselfe to them as a liberall benefactor in whose seruice they were delighted and often had asked of him many benefits with great delectation in the contemptation of his bounty and of the knowledge of his excellent graces which they asked of him and that often they came vnto him as to the fountaine in which they found so great sweetnesse as that they thought there was nothing a wanting to their loue of God For they thought that the greatnesse of that sweetnesse which they felt in the sensitiue appetite was nothing else but the greatnesse of that loue And would to GOD that all men who doe not loue God did so loue him Yet God forbid that those who loue God should bee content with this loue although it be very good and so good as that it sufficeth thus far that for certaine daies beginners doe exercise themselues therein for they may so easily come to that more excellent manner of louing God which followeth It an argument that this loue I haue spoken of is fraile seeing that hee who so loueth assoone as that sweetnesse is a wanting or gone goes on with an abiect minde in the things of God and is so ouercome of the frailties of his minde as if he neuer had had any such loue For hee doth so much procure vnto himselfe corporall delights as to feede on delicate viands to drinke the most pleasant licours to weare most gorgeous clothes and such other vanities pleasing to his appetite sensuall friendships honours fauours euen as he doth that hath neuer begun to taste the things that are of God Nay oft times at such time as hee is visited with such an apprehension of sweetnesse hee is taken vp with many vaine affections and very sensuall being drawne thereunto by the beauty and pleasures of some persons Againe hee desires to be seene and to be accounted deuoute and grieues if hee bee not reputed for such nor doth hee reioyce when he vnderstands that others are accounted more feruent in deuotion and such other blemishes hee casts vpon himselfe all which are so abiect that they suffer not the society of that excellent
loue of God of which anone although it haue not that sweetnesse Therefore wee may conclude that such loue is but fraile seeing it is the loue of him that loues for his owne benefit and comfort Yet let vs expresse the excellences of this sensitiue loue For albeit such loue is fraile yet is it profitable for 2. things First he that hath it may easily cast from him the said blemishes and loue of vaine things Secondly such a one shall be in a verie neere disposition to bring fourth many acts of that more sublime and excellen◠loue when hee shall come to the knowledge of it There is therefore a more high and heauenly loue then that former vnto which many had vndoubtedly attained if they had knowne it and the more of this loue that the soule acquires of the greater perfection shall it be This loue we will describe with words rather declaring what we ought to doe to obtaine it and being had to keepe it then such as for a small time may worke some liking of it Not for that I would expresse this loue in grosse termes but for that he who can attaine that loue which is expressed in plaine words is to bee lifted vp of that sweete louer to the height of that loue which mans power cannot expresse Therefore now wee will deliuer some parcels of this loue 1 What it is wee say it is a certaine worke or acte which the will produceth strongly and sometimes with sweetnesse in louing or desiring that God may be that which he is may possesse so great glory so great dominion and power as in truth he possesseth ouer vs and ouer all things and so much as he hath himselfe And againe that whatsoeuer thing is or can be may loue him serue and glorifie him for his onely infinit goodnesse and worth and so farre as the excellency of his Maiesty requires that withall our powers wee should doe it These are profound words and such as daily hee must meditate which truely loues that he may recogitate what God is and may reioyce in it againe that he may recogitate and bethinke himselfe how great glory he hath hauing an vniuersall dominion ouer al vs all other things and to ioy hereat more then we are wont to doe at the preferment and honour of our best friends Besides wee must desire that whatsoeuer is in the world may obey him loue him desiring it a thousand waies and ten thousand waies procuring it And further in the discourse of the minde meditating a thousand waies of glory greatnesse and seruice which are due vnto God that wee may wish them all for him and that because he is God and for his onely goodnesse For all equity requires that we loue so great a LORD by all the meanes that can bee thought on Seeing then there is no higher end then GOD himselfe who is the beginning and end of all it followes that he ought to bee loued not for that chiefely wee receiue from him or for that wee expect but for himselfe who is infinitly amiable This is that which I say and would haue obserued that wee should so accustome our wills which our selues also may feele that they may bee mooued to loue and that they may be delighted in the glory and riches of our God not for the sweetnesse they perceiue to be in his loue not for the gifts which either they haue receiued or hope to receiue but that these being forgotten they may loue him as the most worthy to haue all the wils of Angels and men herein exercised that they may desire and be delighted that his Maiesty hath all that good which it hath albeit it nothing should thence redound to them although indeed so much more will returne vnto vs by how much wee loue him without any reflexion to our selues 2 This holy loue hath his beginning progresse perfection and albeit at the beginning it giues no great tokens of it selfe which may be felt in the soule yet it is then of greatest worth and shall after a fewe daies shew some signes of it selfe when it shall haue begun to increase The true experiment and certaine signe of this loue is when as the louer loueth God as well when he shewes himselfe fierce against him as when he is more milde as well when he chastiseth in iustice as when he cherisheth in mercy He that is such loues not for that God is sweete and good yet loues that sweetnesse and goodnesse because God giues it and giues him a minde more diligently to serue him Hee is not affraide at his chastisements but takes it with that loue which the pious and princely hand of him that laies in on him requires Hee doth not supplicate and petition drawne on with desire or sweetnesse of the benefit desired but that his soule inriched with vertues may bee increased in strength that he may more diligently and feruently serue the Lord who bestowed those benefits Hee is not in any indignation that sometimes hee sees himselfe voide of consolations yet grieues if any thing be in him that may offend the eyes of so great a Maiesty and so separate him from it Hee desires not therefore to bee pardoned that he may escape the punishment or may recouer the lost grace and vertues or right vnto the Kingdome of glory but that his soule hauing receiued pardon may bee to GOD more acceptable may loue him and purely serue his most high God and Creator He that is such hath no affection that drawes his heart any other way Hee remembers not nor markes whether men thinke of him He grieues not when he perceiues himselfe be held of no worth He flees and is sad at the honours done him fearing least they may be a hinderance to his humility Hee reioyceth at the good and honours of others supposing that euen honours may be to them as being more strong a furtherance mote feruently to serue GOD desiring without all fiction of vanity that other men may take an example of good workes at him Hee that is such hath all things and yet hath no thing hee submits himselfe to all men and all doe serue him He flees all sweetenesse contentmēt yet feeles nothing but that which is pleasing vnto him In that great God which hee loueth hee knoweth whatsoeuer hee ought to doe say or thinke and that hee both saith doth and thinketh for him alone Happy is the man which so loueth it is not he that liueth but Christ liueth in him Gal. 2. giuing vnto him grace to liue a diuine life This man in louing himselfe loueth not himselfe but the most high for whose loue he desireth euery good thing Let vs giue one example whereby as much as may be we may behold when we doe thus loue God Say there were a sonne whose father were a verie honest man but verie poore from whom the sonne expected nothing nor needed it and yet should so serue this father as that he placed all
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
then other workes but much more glorious and pretious Yet doth such coldnesse bring no small benefit to such as are fraile for neither doth the greatnesse of the worke inuite them seeing they perceiue it not nor yet the taste of the thing adde any strength vnto them and from the one and the other of these it commeth to passe that in their labours their strength is defectiue Therefore it is 2. fit that we indeauour to apply some remedies to this soare hauing already seene the causes of this coldnesse The first remedy and most common to cure this malady is to prouide that the corrupt appetite as in the 4. Instruction may be healed and by and by those who before felt that coldnesse shall perceiue their former workes which they iudged to be admirable to bee indeed very abiect if they bee compared to the loue of God This doth the Apostle whose palate was most sound teach vs saving If I speake with the tongue of men and Angels 1. Cor 13. it I giue all my goods to the poore if I giue my body to be burned and haue not loue it profits mee nothing and yet must not these bee iudged to bee of small moment But besides after all these speaking of sublime workes hee affirmes them all to be of lesse value then loue The same hath the Sonne of GOD himselfe taught as wee haue already said Therefore it is manifest that loue is the chiefest of all workes and duties seeing without it all other things are nothing And without any further proofe this ought to suffice vs that the eternall wisdome of God which cannot lie hath willed chosen and commanded vs to doe this before all other things that can bee done in heauen or earth Nothwithstanding 2. There is another remedy more singular which will make vs something feele the inexplicable greatnesse of this worke of the loue of God and the meanes hereof is that wee vnite and most strongly glue our wills to that will which is of infinit excellency and that we ioyne them in that manner that it be caried to nothing else but vnto that which that infinit will would haue it for then shal our wills be of much value when our owne will being abandoned they haue the wills of that infinit will which is God himselfe for he euermore willleth loueth and reioiceth for the infinit good which he himselfe hath Besides for many causes God would haue vs to desire that which hee so greatly desireth 1 For his onely goodnesse whereby hee vouchsafeth to sublimate our wills vnto so great nobility that they should be in his sight of great worth 2 Seeing he hath created vs to so great a good it is iust that wee doe him some seruice but what duty can we doe him seeing his Maiesty hath no need of our seruice although it were the greatest that can bee imagined Wee say therefore that least wee should be idle seeing God hath no neede of any thing nor can haue more good then now hee hath it is very iust that we as the obsequious and dutifull seruants of so great a Lord all our liues long be herein imploied to reioyce at the good and glory of God himselfe and indeed euery one may easily see that it is most iust and of great weight that all things as well in heauen as earth omitting all other things should euermore be herein exercised to reioyce at the good and glory wherwith God is infinitly filled 3 That for which God would aboue all other things haue our wills vnited vnto him is for that being yet on the earth we should begin to seeke that infinit will from the fulfilling wherof all the blessednesse which wee haue or hope for in the heauens is deriued vnto him that is lead with this loue For it is true that learned Diuines do say that gloria nihil aliud est quam gratia consummata glorie is nothing die but grace consummate to possesse charitie here in a measure is to bee glorified there in abundance and so it is begun here but perfected hereafter But it is to our purpose to shew how this glory which is heauenly may be perfected by this loue wherein the excellency of this loue will appeare Therefore wee must consider which is also againe and againe to be read and pondered that all our ioy proceeds from the fulfilling of our owne wiss and by how much more our will desireth any thing and by how much more perfectly it fulfils that which it desireth by so much doth it obtaine a greater ioy To these things let vs consider that the blessednesse or perfect ioy in heauen proceeds from the vision beholding of God who in the same moment wherein he is seene infuseth into all that see him a most perfect knowledge that he is most worthy to haue all the good and infinit glory which he hath For assoone as they see him they become all prudent and wise so that euery one may see what is conuenient for him to which knowledge of God is ioyned the loue of God aboue all created things together with an ineffable desire that hee may possesse all the good and glory which he is worthy of which desire and most intense and inlarged will of euery man this cleere vision of God doth succeed whereby they know and see apparantly that the same their desire is farre more perfectly fulfilled then they are able to comprehend For they see and vnderstand God himselfe whom they so much loue beautified with so great good and glory that for the infinities of it they are not able perfectly to vnderstand nor yet are able to come to die defects or increase of the glory And againe that so much is euery ones ioy the greater by how much his desire is greater and more perfectly fulfilled And here is opened the largenesse of the glory of the blessed seeing their desire in such a sublime manner is fulfilled as that nothing can bee more excellent besides that desire is of the infinit good of GOD himselfe whom they doe more loue and desire then they doe the glorie which properly belongs to themselues Blessed is the man who on earth shall with an intimous will loue and contemplate the being glory of God seeing he shall thereby obtaine that hee may see his owne desire in as high a manner to bee fulfilled in heauen Who is he that can imagine how much of his glory the Lord without any diminution of glory in himselfe shall giue vnto him who dwelling on earth wisheth nothing else but the glory and greatnesse which that Maiesty possesseth all these things doc those words of Paul well declare Eye hath not seene 1. Cor. 2. nor eare heard nor hath it entred into the heart of man which God hath prepared for them that loue him And this hee saith because no man can conceiue how intimously those that loue GOD here doe wish and will in heauen that good which God possesseth and in what
moment to loue God albeit no sinne concurre with it Wee may consider that the most skilfull workeman makes no gaine but whilest hee labours in his faculty so neither is the seruant of GOD inriched in loue but whilest hee produceth speciall acts of this loue Now hauing this considered this most Heauenly loue it followeth 4. To shew what course is to bee holden for the obtayning of it But before wee open that way let vs know that many haue erred herein thinking that the businesse may compendiously bee done and will presently at the very beginning bee fully exereâ—sed in the loue of God not sufficiently preparing themselves to â—he worke For looking vpon 〈◊〉 or in some sort smelling some thing concerning the greatnes of it it seemed vnto them a garden of such pleasure that not considering nor entring the iourney which the holy Gospell prescibes vnto such loue whereof wee speake they would not enter in at the doore but breake in another way and whilst they prouided not for theÌ„selues they found theÌ„selues wandring quite out of the way Surely God is so potent that he can at one leape place a man in the highest roome of the world yet he that leapes is to feare because sometimes he shall thinke himselfe to be lead of God when indeed he is lead by his own presumption And so may wee thinke of him who leauing the way of the Gospell will by by leape vp to the highest bounds of this loue Nor yet would wee haue such as prepare themselues to this excellent loue in the beginning quite to forsake it but least in the beginning they should cast theÌ„selues wholy vpon it they should forget the preparation and way of the Gospell which the Sonne of God hath deliuered vnto vs. For so much more certaine shall the preparation bee by how much one doth more highly place himselfe in the loue of God by such exercises as the Gospell deliuereth vnto vs and as is said are necessary to that loue Therefore the humble seruant of God who indeauours to receiue into his soule so pretious a liquor that through the sweetenesse of glory he may glorifie his most high God must 4. For many daies exercise himselfe in the things before spoken and aboue all things that he extricate and acquite himselfe from himselfe But when he shall see himselfe rightly or sufficiently at least exercised herein if the Lord be pleased to helpe him with the blessings of sweetnesse they shall bee a great helpe vnto him to loue with facility But if this sweetnesse be a wanting or else whilst this sweetnesse offers it selfe hee must of purpose worke on this manner Let him briefly call to minde how great that good and glory is which God hath considering him as the best and most worthy that all men should ioy at his good and presently let him incline his will to desire the same thing and to reioyce at that so great good of God let him persist in that will as long as he can And if hee be a little distracted or cooled herein let him turne himselfe by and by in the same manner of doing and so as much as is possible let him not omit to produce the acts whereby hee may desire or loue that good which God hath and in minde let him often leape for ioy considering God to bee most infinitly replenished with infinit good From the long continuance of this exercise hee must needs be lifted vp to that most high loue Nor is it any other thing to bring fourth the frequent acts of loue then if one heare and that in an houres space related many stratagems of some singular friends or some great honours done vnto him and reioyce at euery one of them euery one of these ioyes proceeding from affection towards him is called the act of loue Seeing then the glory and honor of God are infinit and of infinit excellency and in like manner whatsoeuer hee doth or createth and euery one of these shew his singular dignity and honour nor doe all the moments of our liues suffice to heare or consider them it is our part at the least to cast them vp vnder the name of infinit good and glory and to produce the acts of our will inclining it to desire it and reioice at it all the daies of our liues seeing wee owe this vnto him more then wee doe to any other friend in that of his great bounty so great a part of his glory doth result and rebound vpon vs. And one may so exercise himselues in these acts albeit that sweetnesse which they call deuotion be a wanting that in euery businesse and in euery place hee may loue God not needing hereunto any secret place or any other sequestration of himself as it daily falleth out that a friend reioyceth whilst he heares that of late some good thing hath befallen his friend so suddenly ioyeth at it without seeking any other time place or sequestration Vnto the producing of these acts it helps much to consider the second and sixth Instructions and also that in the Chapter of the hating of ones selfe Whence we collect how these acts ought to bee produced and that it all must bee done for that GOD is most worthy that wee should doe it for him Nor ought it to seeme a labour or staying of vs for these things to haue recourse to the foresaid instructions for when as for a few daies this thing shal be done one may then easily worke yea without returning to them any more Happily it may seeme to some to bee a more easie way to come to this loue if they doe feruently aske it of GOD by praier as wee haue spoken in the tract of Praier together with the exercises of vertues whereof wee haue spoken and if they bee rightly examined they are almost the same but yet he shall more briefly and more diuinely attaine vnto it who together with prayer shall know now to helpe himselfe with the acts of the sixth Instruction and that in that tract of the affections of the minde For in euery of the acts of them is found a new seruice and increase And seeing sometimes it falleth out that those who indeauour to produce these acts of louing and desiring the good and glory of God doe yet finde the will very dull hereunto Therefore to giue remedy to this disease wee beleeue that this commeth so to passe because there wanteth the holy hatred of our selues which our Redeemer taught vs as in the sixth Instruction or else some of our affections cleaue to some earthly thing as the loue of some delight not necessary or an affection to some person not rightly ordered He therefore that shall finde himselfe so dull ought diligently to search out in himselfe such defect or affection and to take it away with contrary acts Nor is it any other thing to bee willing to incline the will to bring fourth the acts of the loue of God aboue all things not
it but it sufficeth not him that is truely addicted vnto God to giue part vnto God but the whole so that the whole affection must be imploied in God or in that which is wholy directed to him Therefore whatsoeuer is vaine in this loue must bee cast away seeing it is certaine that nothing can bee ordered and directed towards God which is more loued in the creature then in God the Creator Our loue towards al persons ought to bee carried with so great affection as can proceed from that affection which wee haue towards God all other affections being cast off that that affection may haue place which wee owe vnto God And to the casting away of these things it shall not profit a little to remember what wee haue spoken before of vaine ioy together with the sixth Instruction Now therefore seeing in part we haue spokeÌ„ what kind of loue ours ought to be and that wee must cast away the loue that is not such wee will adde an example to open this manner of louing to which purpose wee neede but call to minde the example of that good Sonne of whose loue toward his Father wee spake in the former Chapter by whose imitation wee collected it is fit to loue our Heauenly Father So now let vs see in the imitation of him how wee ought to loue the seruants of our Father namely all that are in the world friends and enemies Therefore wee must adde in that example that the father so beloued of his son who yet expected no benefit froÌ„ his father had a seruant whom he onely loued but yet wanted all kinde of necessaries as well for himselfe as for his seruant sauing what his sonne did giue vnto him Now this seruant is odious and hatefull to this sonne and in nothing profitable to him or to his minde and if the sonne should onely seeke himselfe and his owne benefit and pleasure he would cast off this seruant yet vnwilling to doe any thing that may displease his father but rather seeking by all meanes to doe the things that may please his father induced thereunto by no other respect hee maintaines this serâ—ant in his house as one of his â—onnes or most dearely beloued seruants and so speakes vnto him â—nd intreates him that if at any time he would seeme to leaue the house the sonne would be grieâ—â—ed and would intreat him to tarry fearing least his father should bee grieued for his absence Such loue must that be which wee ought to carry towards our neighbours namely that considering they are so much beloued of God that hee gaue himselfe to death for them when as yet all of them were his enemies we also should loue them al so much helping them in all that is good and necessary for them as well in body as in soule euen so much I say as we are wont to loue them who do much please and delight vs and that also albeit their conuersation were odious and gâ—ieuous vnto vs so to speake vnto them and prouide for them in all necessaries euen as for those who are much beloued of that our Father and Lord who both would it should bee so and hath also so commanded it to be done And all these things wee must doe with as great and feruent a will as wee are able because this is most acceptable vnto God and he would haue vs doe it and this he his infinit will that it should bee so done of vs. Let them who desire to serue God chiefly obserue that whosoeuer doe affect vs with any iniury giues vs great occasion to increase in the seruice of God for after this occasion of so great good which comes vnto vs ioyned with the commandement of God who would haue it so what excuse can we haue if wee doe not with intimous and ardent bowels loue then that load vs with euils chiefly whilst wee consider that God himselfe will happily afterwards take from such our perse cut ours all excellent and high duties as it often befalleth many other sinners Therefore the good seruant of God he must neuer be accounted who reioiceth not at the afflictions and iniuries which are cast vpon him for his Lord. If therfore hee shall esteeme himselfe happy when he is set vpon with iniuries and aduersities the onely will of seruing God makes him no lesse stable in louing him whom his inordinate affection made odious then him whom the abundance of benefits compelled to loue Yet it must be obserued that although loue must bee equally borne vnto all yet first it must bee shewed both in affection and good workes towards them that are giuen to vertue and holinesse of life 3 The last thing which I reserued for this place is the loue of our selues how he must loue himselfe that would truely loue himselfe To loue our selues is a thing so naturall that whosoeuer would hereof write may wel do it without feare of prouoking any to anger seeing our appetite doth increase in our loue towards our selues that albeit we be inriched with great riches yet doe wee iudge them but small because we loue our selues labour aduancement to greater matters For this cause our excellent Master the Sonne of God desiring that wee should loue our neighbours very much as those for whom hee laid down his life that he might shew in few words how much hee would haue vs to loue them he gaue this rule Thou shalt loue thy neighbour as thy selfe Math. 22. But seeing the blindnesse of sinne hath so inuaded vs that it hath taken from vs the iudgement and knowledge how wee ought to loue our selues it is fit by the direction of the Gospell wee prouide for this euill Therefore we will say that he truely loues himselfe who obserues these three rules 1 That with all his strengh hee procure euery thing whence hee vnderstands any good may come vnto him 2 That hee shun euery thing which may bring any harme damage or euill vnto him 3 That albeit many difficulties and rubs to the attayning of that which is good do offer themselues yet hee shall not refuse to oppose himselfe against them Of these three seeing wee haue often spoken in this discourse we will onely touch some few things which are more necessary to bee knowne that wee may learne aright to loue our selues 1 As concerning the first of these wee will obserue that this Cannon is euery moment very necessary hereunto that the thing which is good may bee made very good namely that in euery thing I repeate it againe in euery thing speaking generally which wee shall desire or obtaine two points may be considered 1 Is the good which from this thing commeth vnto vs or may come vnto vs. 2 That it is acceptable vnto God that this good thing should come vnto vs. Therefore hee that loueth himselfe and desireth great good things to himselfe must little esteeme the good that may befall him from any thing hee doth or desireth I say
hee must little esteeme that as it is his owne good if it bee compared to the second namely that it is the seruice of God and the fulsilling of his holy will flowing from thence and to this point the second Instruction serueth well Let vs obserue that euery one whilst hee loueth himselfe doth greatly desire to better either his ornaments or else all his houshold furniture and all things else that he hath if it be not such as he would haue it and so must he do who spiritually loueth himselfe For our Lord God hath giuen vs a pretious ornament or pearle wherewith at all times to inrich our selues This pearle wee haue but couered with brasse or copper whilst wee desire any thing to our owne good or profit nor must wee euer rest vntill by the right hand of the highest there bee such a change made that our appetite which is euer agitated and tossed vp and downe in vs wishing our owne profit may now onely regarde those things wherewith GOD is delighted chiefely that thing being such as that not onely GOD would that wee should haue it but also that we our selues shold be more inriched with it For the more wee doe forget our owne proper benefit that wee may record it call to minde the glory of God the more care hath hee of inriching vs with al good things this forgetfulnesse is worthy of eternall memory this remembrance worthy of eternall glory What a most pretious loue is this which maketh men Gods For of this loue is that to bee vnderstood which a good father spake Si Deum amas Deus es if thou louest GOD August thou art God for I haue said yee are Gods Psal 81. that therefore wee might obtaine this so excellent loue of our selues our GOD would haue vs to hate our selues in that thing wherein wordly men doe loue themselues and this hee willeth whilst in the Gospell hee commaunds Luk. 14. That we should hate our selues as before is spoken Besides all these things I forewarne him that will truely loue himselfe that the sweetnesse hee findes in the seruice of GOD doe not suffice him for the glory expected For albeit this sweetnesse bee good yet GOD giues it not to this end that we should rest in it alone but that by it wee might come to take a taste in the consideration of the good glorie and dominion which God himselfe possesseth and that with a great minde wee should praise him For the beautifull praise of God is nothing else then that should reâ—oyce to declare the wonderfull things of God to the whole world as in the psalmes and euery where in Scripture is to bee seene and in all created things Of which and or euery other thing which we shall relate speak or heare wee must feele a new motion of ioy such as worldly men doe feele whilst they see themselues or those whom they most loue to be commended Seeing then that they doe vainely reioyce at the commendations which are not due vnto them it is very iust that the seruant of God should mightily reioyce at his praise whom heauen and earth suffice not sufficiently to praise Besides hee who truely loues himselfe when he shall haue vnderstood that hee hath receiued any benefit from God ought from his most intimous bowels to giue him thankes not for that he findes himselfe more iuriched but that he findes himselfe the more inabled to serue God Euen as if some of the Kings chiefe seruants should reioyed that they had receiued some great benefit from the King that from those greater riches they might doe him greater and more acceptable seruices without respect of other benefits or gifts Nor is it any other thing to giue God thankes which thing many know not then an inward act of the soule whereby hee who hath receiued the gift or benefit from him acknowledging that God is an infinit Lord from whom comes cuery good thing reioyceth at all the glory of God and that by such gift hee sees himselfe more apt the more to loue and serue him and by how much that which is said is inlarged seeing it is a thing of great moment wee may obserue that besides this recognition and ioy spoken of at the receipt of euery benefit from God wee ought to offer vnto God all that wee are in our owne wills annihilating our selues whereby we may giue our selues wholy in body and soule to his seruice producing then mosâ— great acts wherwith for the great power goodnes of God we may reioice froÌ„ whence that benefit comes for which we now giue him thankes And that wee may more clearely vnderstand that which I now speake of annihilating our selues I would hereby signifie that seeing wee may euer increase in the diminution and despising of our selues we ought as oft as we giue thaÌ„ks vnto God after a singular maner to dis-esteeme of our selues in respect of his benefits whereby we may the better giue our selues to his Maiesty Therefore the seruant of God must be very present to himselfe that as often as he giues thanks to God for any benefit that motion of the mind that will wherby he reioiceth at the benefit receiued do actually proceede as before is said that he may loue God the more serue him reiecting all confideration froÌ„ this that hence it coÌ„meth vnto him whereby hee may of good from him that he knoweth may come vnto him thence so be made more strong in the loue of GOD alone and more acceptable thankes may bee rendred vnto him and he must also haue the eyes of his soule open for sometimes these things will fall out not without some defects and we will thinke that al things are rightly done But the ground-worke of that which hitherto is spoken is taken from that which Diuines Prophets are wont to say that he who would be thankful must returne to the benefactour a worke of as great a value or greater then that which bee hath receiued Seeing thou that all our good things are receiued from God whatsoeuer wee can performe in his seruice is of little worth in respect of the least of his benefits Therefore at the least wee ought to giue him thankes for them in this manner as we haue spoken and that with as much affection and indeauour as we are able By this very motion of our vnderstanding and will and by all the foresaid preparation of our annihilation we must euery day giue thankes for so great a benefit bestowed on vs namely that he that great Maiesty hath receiued to himself so great good as he hath In the same manner must wee giue like dayly thankes vnto him for the benefit of his Incarnation our Redemption and the Redemption of the whole world For the benefits conferred vpon all the company of that blessed Court of heauen and for all the benefits bestowed vpon his Saints in earth but chiefly on those that doe affect vs with iniuries and
reioyeing at all these things to giue GOD singular thankes from whom all good things doe proceed Oh how truely doth he loue himselfe who is euer imployed in this giuing of thankes For assuming as his owne euery good thing which is done to all others after an inestimable manner it causeth his own proper good to increase yea it makes the good of all others to bee his owne proper good and by so much more doth his owne good increase by how much hee doth more reioyce in the onely loue of God and giues him thankes for all without all respect of such increase In these last words consists the summe of that which is required to make thankes acceptable to God and that we assuredâ— so do it is expedient that we be much accustomed to doe all that wee doe because God would haue vs so doe as is expressed in the second Instruction 2 Touching the second thing namely that he who loueth himselfe should shew and auoide all that is euil and damageable vnto him I neede say no more but God forbid that he who rightly loueth himself should think that any thing can do him harme and dammage saue sinne and the occasions thereof all which are to bee auoided of him that loueth himselfe For euery sinne murdereth the soule 3 The last Cannon and rule to bee obserued in louing our selues was that hee oppose himselfe to all kinde of labour and difficulty for the obteyning hereof and that is that he altogether exercise himselfe in all the foresaid things but chiefely in the hatred of himselfe in patience and in gouerning and subduing the foure graund passions of the minde and all other passions as is formerly discoursed Yet besides those things which are there handled it is not vnnecessary in this place to ioyne in manner of an example a thing which is somewhat grieuous which although it often offer it self yet is it very necessary for the obtayning of this true loue It falleth out daily that we doe or say somewhat whence wee may seeme to be confounded and ashamed and that those who heare or see vs doe contemne vs for it whether it fall out by any naturall defect as suppose that wee haue not well composed our Sermons or that we haue not so aptly spoken or so cunningly sung or some such other thing or whether it fall out vpon some of our vnbrideled motions as intemperancy in the gesture of the countenance or in angry words or the like Hee that loueth himselfe must in euery one of such contingents and chances consider two points 1 The confusion and shame it self which in case is this offered to him 2 The euill example of iudging ill of him or of imitating the same which others happily will draw from thence 1 For the first namely confusion in such cases there is wont to be a common refuge whereby they comfort animate themselues considering that others happily did not so much obserue that word or deed of theirs as he that did or said it doth thinke or if they did so obserue it yet that themselues as well as others haue fallen often into such like defects or else that now they haue forgotten it Thus doe they who coldly loue themselues But those who soundly loue themselues doe quite contrary namely imbracing that confusion with great loue considering that others will despise them according to the common custome of the world and will thinke them to bee men of small vertue and worth and profitable for nothing all which doe make vp a vehement act of patience and humility whereof as is before said few men suffice to produce excellent habits albeit we which yet is true will not say that in euery of such acts which are referred vnto God there were great seruice done vnto him And if we be attentiue there is daily an occasion offred vnto vs either of operation or cogitation whereby wee may doe these things all which things they doe loose that without methode and negligently lead their liues albeit they thinke themselues deuout But how much hee who truely loues himselfe ought to esteeme euery of these acts the seruant of God will very well obserue turning himselfe as well to this place as to the things before discoursed in which there is mention made of these acts of the will 2 The other rule which I set downe to bee considered in such cases as breede confusion and shame is the ill example that others may draw from thence And as to the consideration of this the seruant of GOD must presently produce the act of griefe for that happily hee hath beene the occasion of euill or of the lesse or worse seruing of God then was fit And hee that shall so know to loue himselfe shall make benefit both of the one and the other therefore hee that shall haue all these things I say that he loueth himselfe For referring all his loue towards God and drawing it from himselfe and from all other things that it may bee more capable of Gods loue hee shall both liue in this life more comfortably and in heauen shal haue the greater glory albeit he must not doe this for any other respect but for the Lord alone whose wee more are then our owne and to whom we are more debtours then to our selues and also who hath more care for the things that are fit for vs then wee haue for our selues and who hath more laboured and sweat that he might giue vs life then we haue don that we might haue it Thus concluding this first part of the third generall requisition in seruing of God I will shut it vp thu namely that happy is the man who doth all that euer hee doth onely for GOD and happy againe is hee who hath strongly determined in his soule to produce the multiplicity of the acts described in this booke which hee must exactly know that will serue God aright and most frequently bring them into action Therefore let all men read this booke let them who know how to serue God read it that they may more easily remember in what manner the most high will be serued Let them that know not read it that they may attaine that excellent knowledge without which there is no comming neere vnto GOD neither here nor here after Surely I dare affirme that it shall most clearely appeare if men will iudge aright that hee who shall vse this way of seruing God shall in one yeare doe more and more perfect and excellent seruices vnto God of those things which are much to be esteemed for the singular help which he shall by their instruction receiue then hee shall doe in tenne yeares who is not helped by this methode or the like if the Lord God will giue in vnto him This is proued from the great necessity which all men confesse there is of godly bookes teaching this excellent and compendious course seeing that to this purpose the holy Gospell is written and whatsoeuer is good in the world But
enemies of thy faith in mercy bestow vpon them all necessaries for the quiet and comfortable passage or this mortall life I bring before thee O Lord my Parents my Brethren my kindred my friēds humbly praying thee to giue vnto them all things which thou shalt know to bee agreeable to thy will and profitable to their saluation I bring also into thy presence all captiues imprisonned sicke tempted troubled agonizing and wounded soules and all such as are in any extreame and grieuous necessity that out of thy goodnesse they may receiue liberty health victory consolation a happie death and a full remedy and recouery of all their necessities and wants Yea I humbly intreat thee O most mercifull Father for all my enemies that in all things thou wouldest be good vnto them and that for the infamy which they haue east vpon mee thou wouldest giue vnto them honour for detraction a good fame for hatred loue and for all the euils practised against me all temporall things profitable for this life and in fine eternall saluation And now O my God and onely refuge I come vnto thee for my selfe and will declare before thee my owne necessities and miseries not that thou maist know them for all things are open and manifest vnto thy eyes but that whilst with mourning and griefe I pronounce them I may kindle in my selfe the desires of thy mercy and may draw from thee the remedies of my griese I haue sinned O Lord beyond the number of the sand of the sea my iniquities are multiplied against mee and I am not worthy so much as to behold the heauens because of the multitude of my sinnes against thee Yet in confidence of thy sonnes merits whose bloud was a sufficient ransom for the sinnes of the whole world I begge for his sake remission of all my sinnes and to be clensed from all mine iniquities Graunt vnto mee a sauing faith to hold fast on thy promises a true repentance that for the loue of thee I may detest all sinne and a safe protection that I be neuer intangled in the snares of Sathan Giue me true mortification of my judgement will affections and sences least being deceiued by these which are euer prone vnto euill I bee drawne from those things which are pleasing vnto thee Giue me a true contempt of earthly things that I may neither seeke for honours nor hunt after dignities nor desire riches or pleasures but that I may place all my honour all my treasures all my delights in thee who art the fountaine of all good things Deliuer mee from all temptations and guiles of my inuisible enemies but chiefely from them that come vnder the vizard of good least seeking after that which is good I should be pulled away from the true good Grant O my Lord God that that faith which thou hast giuen me may euermore bee preserued and increased in mee Lighten my minde with a supernaturall light that it may know the diuine mysteries and that it may more perfectly vnderstand those things which I beleeue concerning thee and thy Sonne Grant me a firme hope whereby I may altogether forget my selfe and may place all my cares in the bosome of thy prouidence and that I may conside that I shall onely out of thy mercy obtaine eternall life and all things necessary to the attayning therof giue mee perfect charity whereby I may most ardently loue thee and my neighbours giue mee a true resignation of my self and agreeable to thy will Cheere vp my minde with the presence of thy goodnesse pacifie my soule and conscience with thy peace inkindle me with the zeale of thy glory and saluation of my brethren powre into me the affection of compassion whereby I may compassionate and condole the miseries of others and according to my weakenesse helpe them Perfect in me O my Creator my vnderstanding with prudence and discretion that in all things I may hold a meane giue mee a docible heart that I may not frowardly persist in my owne sence and opinion Stirre vp in mee a true feruour and heate that I may not slackly and coldly but most diligently serue thee and adorne me with the virtue of attentiō circumspection that I may take heed of the euils of my soule which euery where daily lie in waite for me and that I may doe nothing by my negligence which may bee lesse acceptable and pleasing vnto thee Perfect in me O Lord my will by the power of thy righteousnesse wherby I may willingly submit vnto thy will and may giue vnto euery one that which is his due Subiect me to thy selfe by the power of Religion and giue mee the vertue and guift of prater that in all things I may seeke thy praise giue thee that worship which is due to thy great name Giue mee a heart penitent for my sinnes pious towards my parents deuoute towards my betters subiect to my gouernours thankefull to my benefactors affable to my friends simple in deeds and true in words Such a heart I say as may imitate the heart of thy deare Sonne and may euer offer vp vnto thee an acceptable sacrifice Perfect O my good Father the irascible part of my soule with the vertue of fortitude so that in all aduersities I may carry my selfe as becommeth mee and pressed with the burden of afflictions I may neuer be exorbitant from that which is right in thy eyes Giue me a minde in magnanimity conspicuous in things of my duety and thy seruice through security ioyfull contemning the goods of this world for thy sake susteyning all acerbities and sorrowes albeit many and long enduring and perseuering constantly in that which I haue well begun For it is the voice of thy Sonne that not he who hath begun and left off from his enterprise but hee that continues to the end shal be saued Perfect in me O my God my concupiscible faculty with the beauty of temperance whereby I may both flee all filthy things and follow after honest and holy things and in the care for my body may onely haue respect to my necessity Cloathe mee O Lord with abstinence and sobriety that I may hold all due measure in eating and drinking with chastity and shame fastnes that I may keepe my body which is thy Temple immaculate and cleane in his duty before thee With meekenesse and clemency that by thy helpe I may restraine all indignation and anger Cast not this my petition O my God out of thy sight but giue me that most excellent grace of humility that I may bee made the true disciple of Christ thy Sonne and my Lord and may account my selfe as indeed I am the most vile of all others and may truely contemne all the spend our and glory of this world giue mee in my actions modesty in my tongue silence and prudence in the vse of all things moderation and victory and conquest ouer all kind of curiosities that there may be nothing in mee that may displease
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
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 self-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
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
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
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.
hauing first obtained that holy and pretious hatred of our selues or die affection to some earthly thing remayning or some other thing that may bring delight not ordered actually or at the least virtually towards GOD â—hen with a beetle or mall to bee willing to cleane those things which doe require a rasour or a most sharpe knife Surely it behoueth the will that would bring fourth the acts of true and sincere loue to be so sharpe that it may penetrate whatsoeuer opposeth it vntill it doe come vnto God And such a will euen in peace and without my labour will produce a thousand acts of loue and many more in one day whereof the least sufficeth to aduance a man to a great degree of heauenly glory And on the other side he that indeauours to lift vp himselfe to produce the acts of loue by a â—ill dulled and blunted with a â—mall inordinate loue it is so difficult for this man to loue as it is to â—deuide the heauens with a mall For the sublimity of perfect loue suffers not together with it a thing so vile and abiect Nor ought any to admire that to the obtayning of this loue such circuÌ„spection is here aduised saying that many haue obtained it without vsing so many cautions and without this methode and course To which I answere that albeit many haue obtained this loue long before the writing hereof yet who will rightly weigh what our Redeemer meant when hee said that all the law hanged vpon loue shall plainly perceiue that no man obtained it the common way without these courses here prescribed which are no other but such as are drawne from the Sacred Scripture according the declaration of the fathers which methode and meanes our LORD GOD of his infinit bounty and goodnesse doth manifest to all his elect both small and great whose goodnesse is also pleased to graunt that now at the last these things gathered together for the common instruction might bee published vnto all that our frailty and misery euery day increasing there might euer abound the facility of knowing that which is so necessary for vs. And if they vrge further affirming that they haue attained vnto this loue without these courses and meanes I dare presume to intreat them to take heed least happily this their loue bee that cold and weake loue whereof I spake in the beginning of this treatise which seeing it suffers many blemishes and blurs to bee in it there is no wonder if without either methode or labour it bee obteined 2 From this view of the loue of God wee come a little to suruey the loue of our neighbours as a glimpse of that bright Son and a little brooke of that Ocean of the loue of God Therefore as concerning the things which are to bee spoken of this loue of our neighbours there is 〈◊〉 rule to be obserued which may be applied to euery worke namely that whosoeuer desires euer to please God must obserue two things 1 What he would haue vs do 2 How he would haue vs doe it For he should doe very little that should doe what God would haue him doe except withall hee should doe it in that manner he would haue him doe it The most excellent worke which God would haue vs doe is to loue him and thinke vpon him yet if wee doe not this in such manner as hee would haue vs as in the former tract is deliuered it would not bee acceptable to him nor worth the doing There is another worke like vnto this which God would haue vs to doe that is to loue our neghbours but yet albeit God would haue vs to doe it except we loue him in that manner as GOD would haue it done wee shall not attaine those sublime and heauenly rewards which GOD hath prepared for those that loue him aright Greg. For albeit the sacred Scriptures doe not contradict this manner of louing as if they iudged it a sinne yet is it not so done as GOD by them would haue it done This is my commandements saith that great Maiesty that yee loue one another as I haue loued you Therefore it is fit that wee discourse a little hereof how he hath loued vs that wee may vnderstand in what manner hee would haue vs loue our neighbours This our great God loued vs reducing vs to the sublime loue of himselfe hee loued vs inducing to suffer the aduersities and afflictions of the world neuer letting loose the raines of our affections to the vaine pleasures of this world beyond that which should be necessary to the sustentation of the body hee loued vs dying for vs that hee might giue vnto vs grace and glory And in this manner of louing was hee most of all giuen to loue the greatest enemy that could bee of all vaine loue wherewith louers doe loue one another and whereof they make outward shew which kind of loue is very slippery deceitfull And therefore God is earnestly to be praied vnto that this loue may not infect the will which was created to be the temple of God Sure it is if this loue had not infected the will the Son of God would neuer haue said hee that hateth not his father and mother brethren and sisters cannot bee my disciple Therefore wee ought to loue one another and in that manner which our Master Iesus Christ hath taught vs casting away all other vanities which are wont to mixe themselues with loue whereof this that followeth is one It commeth to passe that thou seest one in respect of the soule much giueÌ„ to vertue in respect of his corporal presence and conuersation very acceptable and pleasant with this person many are so cordiatly affected that they become captiued with the loue of him and it is grieuous vnto them not to see him not to speake with him not to acknowledge in him a reciprocal loue towards them this is a vaine loue Whence with many it falleth out that they take great paines but profit very little and do vnto God very small seruice But let vs make the vanity of it appeare by a familiar example Thou hast a friend happily who hath a seruant the loue of this seruant of thy friends doth so captiuate thy heart that it pleaseth thee much more to conuerse and talke with him then with thy friend If thou shalt say that the loue wherewith thou louest this seruant is for thy friend who will not laugh at it For although it may be that this loue was begun in that hee was thy friends seruant yet that from whence this loue so increased that thou delightedst more in his conuersation then thy friends doth shew that now thou louest him not for thy friends sake but because his conuersation it pleasant and acceptable vnto thee in like manner wee may say that it is worthy of laughter that thou shouldest say the loue whereof wee spake before was for Gods sake although happily it might haue some part of spirituall loue in