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
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
and bands of Charity this his slaue and might reduce him from vnder the yoake of inordinate passions vnto his seruice more happy then to be Lord of all Dominions 3 Who is it that comes Christ our Master Math. 32. who said to â—is Disciples Be not you called Rabbi for there is one that is your Master But not such a Master as binds heauy burdens and insupportable vpon the shoulders of men but will not moue then with their finger but he who first did the things which hee taught and in the Doctrine of perfection instructed all both Men and Angels and euer helpes his to doe their duties 2 To whom comes hee To his ignorant Scholer and Disciple who neuer or seldome comes to heare the doctrine of vertues and besides by the leuity of his minde doth soone depart from the things heard 3 For what cause comes he Can. 8. That I by imitation may follow the bridegrome and apprehend him by faith and may lead me through hope into the house of my minde there shal he teach me his waies the waies of righteousnesse and I in like manner will giue to him spiced wine of loue and wine wrung out of the holy affections of the pomgranates 4 Who is it that comes Christ our friend whose loue to man was so great that not onely of his enemies he made seruants whom hee redeemed with the price of his bloud but aduanced them to the dignity of his greatest frieÌ„ds A faithfull friend Syr. 6. the weight of gold and siluer is not to be compared to the goodnesse of his faith who being forsaken of vs doth yet neuer forsake vs and prouoked by our iniquities yet doth not contemne vs. 2 To whom comes hee To him that hath as often despised his friendship as are starres in the skie and hath preferred sinne before his grace and changed his familiarity for the most vaine conuersation of men 3 To what purpose comes he That he might bee a faithfull friend Syr. 6. a strong protection that whilst I finde him I may finde a treasure that hee might increase in me his loue and more intimously vnite mee to him by loue 5 Who is it that comes Christ our brother who being true God and Lord of men is not ashamed to call them brethren saying Hebr. 2. Psal 21. I will declare thy name vnto my brethren The first begotten brother who hauing right to the whole inheritance yet most willingly admitted others adopted by his Father into the possession of it 2 To whom comes he To mee his brother but the killer of him my brother who as an other Caine haue with my sinnes slaine iust Abel in the field of this world and him as one drunke with loue and not with wine with most bitter death haue I slaine and punished 3 To what ende came hee That hee might preserue me his brother of whom hee was slaine in spirituall life which he had before giuen mee and that he might not turne mee off as a banished and vagabond person vpon the face of the earth 6 Who is it that comes Christ our Father who is called the Father of the world to come and as Father to them that dwell in Ierusalem Is 9. Is 22. and house of Iudah because hee begate all the sonnes of his Church with the word of truth and doth by grace giue them a diuine essence A Father who loued vs most tenderly and calls vs his little children of whom he doth againe and againe trauaile till himselfe be formed in vs. 2 To whom comes he to mee a prodigall sonne who haue wasted all his substance and con sumed my yeares if not with riotous liuing yet with vain and vnprofitable liuing 3 To what purpose comes he That he might put on mee the best garment Luk. 15. and cloathe mee with the roabe of grace that he might giue me the ring of celestiall guifts a signe of dignity in my hand that hee might protect my feete i. my affections with the shoes of his helpe that hee might feed mee with his fatted calfe his pretious body and bloud that he might defend mee from my elder brother and from pride and euer make me a possessor of his eternall inheritance in the house of his glory 7 Lastly who is it that comes Christ our bridgroome who saith to the soule hee loueth I will marrie thee vnto mee for euer I will marry thee vnto mee in righteousnesse Hosea 2. and in iudgement and in mercie and in compassion and I will marry thee vnto mee in faithfulnesse and thou shalt know I am the Lord. Hee marries the soule for euer vnto him because he would neuer depart from the wedlocke of it he marries it in righteousnesse whilst hee iustifies it by grace in iudgement whilst he deliuers it from the aduersaries in mercy and compassion whilst hee inricheth it with celestiall guifts and in faithfulnesse because not by its workes but by faith in Christ and by grace is it admitted vnto so great dignity 2 To whom comes hee to my soule vnto which that of the Prophet doth well agree In euery high hill Ier. 2. and vnder euery greene tree thou hast plaied the Harlot The hill is the occasion of waxing proude and the greene tree is the incitement to adhere to things created in these haue I euer fallen and haue prostrated my selfe to pride and impure loue 3 To what purpose comes hee That the sorrowfull soule might returne vnto him and bee admitted againe most louingly into the bed and bosome of his most sweet familiarity For thus he wooes it thou hast committed fornication with many louers yet returne vnto me saith the Lord and I will receiue thee By these or such like meditations which are euery where to bee seene thou maist easily shake off all sloathfulnesse and stirre vp thy selfe to deuotion Nor doe I thinke any long time required hereunto because the minde being warned by the morning praier and by the care of the diuine presence of which after doth easily collect it self and dispose a man to celebrate the holy Communion with all due and possible deuotion 4 The last point of preparation is the vse of praier which must be generall for all men 1. Tim. 2. but more particularly for our selues for the obtayning of all things necessary and profitable but albeit this praier is to be left to euery mans deuotion affection dependeth not vpon any composition of words but vnction of the holy Spirit yet I thinke it not vnfit to set downe a forme of praier which may fitly be vsed in the morning before the receiuing of the communion that euery one may therby learne the manner of praying and lifting vp the minde to God Thus therefore not with lips but heart not with words but affections being placed in the sight of God let him set forth his desires and pray both for himselfe and others O blessed Trinity O my Lord God O most omnipotent
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
vnchangeable most profound most euident and is wholy altogether for with one onely simple aspect it teacheth from one Eternity to the other seeing with one onely glimpse whatsoeuer is possible to be seene or knowne so that from that that God is God hee so knoweth whatsoeuer hee knoweth that hee can know nothing de nouo which before hee knew not because nothing can bee new vnto him for all things past present and to come and which by any meanes are possible hee knoweth distinctly and euidently without all mixture of doubt opinion or perplexity Whence I learne that as God forgets not mee but remembers mee and all mine so distinctly as if I were in the world alone so I should neuer forget my God nor the things that belong vnto him 4 If I would meditate of Gods Omnipotency I consider first that hee is infinitely Potent to do what hee will Luke 1. without any limits or bounds nothing is impossible with God Secondly that this Omnipotency is onely proper vnto God so that onely God in his owne nature and essence hath power but no creature hath any but participated from God onely God can doe what hee doth without the helpe of any other yet doth hee so participate this to his creatures that euery creature can doe that which is conuenient to his nature Thirdly that this Omnipotency of God doth exercise it selfe euermore in doing good vnto vs this being the Fountaine from whence all his Diuine Benefites do flow For hee created the heauen and the earth for vs wherein what benefites wee receiue by the Light by the Firmament by the Sunne and Moone by the Birds and Fishes by the Beasts of the earth and all the Treasures thereof the tongue of Men and Angels cannot declare And after the creation in that hee conserues the world and all that is in it for vs and by his Prouidence disposeth of all things for our good calling vs to the grace of his Iustification by the Ministery of his blessed Word and Sacraments and neuer leauing to accompany vs with his benefites and graces vntill hee bring vs to himselfe if wee will vse the holy meanes which to this purpose bee hath in Iesus Christ ordained for vs. Heere must wee giue diligence that the whole structure of our liues and of our considerations may chiefly depend vpon these three fingers of Gods Wisedome Omni-potencie and Goodnesse to which the actions and affections of these three Diuine Vertues of Faith Hope and Charity may answere For Faith answers vnto his Wisedome Hope to his Omni-potencie and Charitie to his Goodnesse Albeit all the three vertues and their actions respect the three Attributes of God together 5 If wee would meditate of the infinite Mercy of God then consider first that it goes before all his workes of Iustice for before God punish any sinners hee offers them infinite mercies Secondly that his mercy doth euer accompany the workes of Iustice Psal 76. for in the midst of punishment hee cannot forget to bee mercifull Thirdly Hab. 3. that the latitude of his mercy reacheth to all his creatures Sap. 11. Psal 35. and all their miseries yea euen to the bruit beasts Fourthly that hee is in a speciall manner mercifull vnto sinners and all kinds of sinne Psal 5. expecting â—â—ely their repentance that hee night cast their sinnes into the â—ottome of the Sea Mich. 3. and put them as farre from them as the East is from the West Psal 102 Math. 18 Hee forgiues seuenty times seuen times Ergo should I bee mercifull towards â—ny neighbour in imitation of his â—ercies vnto mee Ergo may I also conceiue great confidence of his mercy to mee a sinner Fifthly that in a more speciall manner hee is mercifull to such is loue and serue him such as are the vessels of mercy Rom. 9. This mercy of his towards his Elect is Eternall Psal 102 hauing neither beginning nor ending but is euen as God himselfe from euerlasting to euerlasting this mercy preuents accompanies and followes them euen to the last gaspe Rom. 8 This mercy is most high Ier. 31. for it aduanceth the elect to most excellent good things Psal 107. so that as the heauen is higher then the earth Psal 35. Psal 102. so is his mercy greater then their misery Sixthly and lastly he hath expressed his Mercie in the most exact manner that can bee possible For seeing as God hee could not bee sorrowfull for our hurt which is an effect of mercy his infinite Mercie prouided that his Sonne should take our nature on him Heb. 2. that hee might in all things bee like his brethren sin excepted and so become mercifull and sorrowfull for vs nay not content to haue inward compassion hee tooke on him all our miseries and paines Heb. 4. and hath not so left vs but by his Word and Sacraments hee helpes our necessities and infirmities considering wee are but men and stand in need of many remedies 6 If wee would meditate of the infinite Goodnesse of God First consider that hee hath in him all the degrees of goodnesse which are in the creatures infinitely more excellent then in them Secondly that all the goodnesse is so in his owne Essence that hee doth not participate it from any other thing nor can bee taken from it Thirdly that this Goodnesse so excels all the goodnesse of the creatures as the thing it selfe doth the name Fourthly that God is most propense and ready to communicate his goodnesse to all but chiefly to man for goodnesse hath a diffusiue power And this hee doth not constrainedly but onely out of his goodnesse nor doth hee communicate his goodnesse for his owne benefite as men doe nor yet doth hee suffer his propensity of goodnesse to bee idle but exerciseth it by all meanes possible powring it out according to the order of his infinite Wisedome Therefore when I pray I will poure out my soule in his sight 1. Reg. 1. Psal 141. I will poure out my prayer before him Nay I will poure out my heart before him O thou infinite Goodnesse which chiefly desirest to bee communicated if thou didst not communicate thy goodnesse it were impossible there should bee any goodnesse besides thee make mee partaker of these excellencies wherwith thou hast communicated thy selfe that I may loue thee serue thee obey thee not for feare but of loue willingly not for my owne benefite but onely for thy seruice not with a sparing minde and heart but with a liberall and generous Spirit Thus may wee meditate of all Gods other Attributes 15 How to meditate on the Lords Prayer or any words of the holy Scripture In meditating on either of them it is very good to pause and stay so long vpon euery word of the Lords Prayer or any sentence of Scripture as long as our soules should finde any rellish or profite by it In euery Petition I may meditate on these points following 1
came to the center the more swiftly it would approach the center that it might rest in it But if a stone were violently throwne vp into the ayer it would beginne to ascend with great celerity but after a while it would begin to slacke his course and grow as it were fainte and weary Hence may we euidently gather the necessity of renewing our spirits For our nature being by sinne corrupted hath incuired this great euill that it easily discends to the vile and abiect things of this world as if it were natural vnto it but to ascend vpwards and to breath after heauenly things is a violent motion It is true that vertue is according to mans reasonable nature as the schoole teacheth and vice and sinne Aqui. 1.2 q. 71. against nature but because the appetite of our first parents by originall sinne did make a defection from reason shaking of his yoake and by intemperancy and immoderation subiecting reason to appetite hence it is that man whom appetite doth rule abhorres vertue as an Iland and inclines and runnes his course to sinne and iniquity as to his most pleasant nourishment Therefore being inclined and propense to euill by how much as he is more wicked by so much more vehemently and vnbrideledly hee bends himselfe to it and in respect of the appetite which is auerse from the true good the longer he is carried towards it the slowlier and coldlier be feeles himselfe to goe on What then shall he doe that would gladly profit in godlinesse and not goe slowly on in so happy a iourney Surelâ—â— euen as an Archer that would shoote his arrow thorow many distances of miles doth first shoote as strongly as hee can towards that place whither he intends to goe and where his arrow lights takes it vp againe and shootes forewards and makes many shootes sporting himselfe till he come to his iourneies end so must he that labours for increase of graces in the beginning of his conuersion with great feruour and strength of minde shoote at the desired end of happinesse and after many times drawing the bow of his minde and finding it weake and cold to set vpon it with a new feruour and shoote againe and againe till he come in time to the 〈◊〉 where hee would be It is the nature of this life of ours so to dispose of all things that they all waxe old and by little and little come to ruine and euen when no discommodities doe encounter vs onely by lapse of time wee grow old and make hast to death Euen the heauens themselues as the Psalmist saith Psal 102. shall perish they shall waxe old as a garment thou shalt change them and they shall bee changed but thou remainest for euer If the Heauens waxe olde because they stand need of renouation and change how much more shall corruptible things hasten to olde age A renouation therefore is earnestly to bee sought for as the examples of all godly men doe shew Therefore saith the Apostle We saint not but though our outward man perish 2. Cor. 4. yet the inward man is renewed daily and this is the dayly renewing when prositing in sanctity wee transfer our loue from temporall things to eternall from visible things to intelligible from carnall to spirituall And this renouation is that which the Prophet speakes of comparing it to the renewing of the Egle. Which some doe thus expound Ier. that the Egle when shee growes old and her fethers and eyes decay shee seekes out a fountaine and clapping her wings and making herselfe hoate diues three times into the water and so her eyes are healed and she is restored to her youth Aug. but another saith thus that when by the immoderate growth of her beake through age still increasing shee cannot take her meate the vpper part of it being so crooked ouer the lower part that she cannot open her mouth and so by that meanes can take no food to susteine her she then finding her selfe to languish age and pouerty growing on by a naturall instinct to renew her youth comes to some rocke and by much whetting and beating it against the same brings it to such a proportion with the lower part of her beake that she can wellâ— receiue her meate and so by little and â—little all things are repaired and so after old age becomes young againe The strength of all her members returnes the beauty of all her plumes the gouernment of her wings she slies as high as euer before and there is in her as it were a certaine resurrection And euen so our spirituall renouation is no other but when the soule doth duck diue it selfe into the waters of compunction and repentance conceiues a new heate of zeale castes off the olde wings and feathers of sinnes and constantly castes away the beake that is all things that hinder vs from taking the food of prayer Then shall our desires of Holinesse which before were deaded lift vp themselues then shalt thou obtaine of the Lord that which thou soughtest that which thou askest that for which thou mournest and weepest All things that are in this life are sometimes renewed that they may not perish and the things that are not renewed albeit they bee very lasting yet at length they die and perish Kingdomes are renewed 2. Sam. 11. Esd 3.5 1. Mach. 1. Cities are renewed Temples are renewed Friendships are renewed Nay man himselfe after hoe had sinned was cast out of Paradise least hee should bee renewed and liue for euer Gen. 3. Therefore whosoeuer wil liue happily must bee renewed let him renew his Kingdome that he may raigne ouer his owne heart and affections let him renew the city of his soule and restore the breaches that sinne hath made Let him renew the temple of his spirit in which GOD dwells by the accesse of holy desires Let him renew his friendship with God by the instruments of praier growne cold through disuse of familiarity Let him by the imitation of Christ reach fourth his hand to the tree of life that hee may now liue as becommeth a holy man and after this life happily for euer Thus perswades the Apostle Lay aside 1. Pet. 2. all Mallice all Deceipt Dissimulation Enuy Detraction and as new borne babes desire the sincere milke of the Gospell that yee may grow thereby Not euery milke but milke without deceit whereby to grow vp to eternall life All the whole time of this pilgrimage is nothing else but a â—â—me of renouation graunted vnto vs to cast of the old man and to follow the new man Christ walking in newnesse of life but yet there is some helpe to be taken by vsing this speciall time of renouation seeing wee doe euery day so soile our garments and defile our Consciences And surely lesse then once a yeare who is it that can renew himselse Doe wee not often in a yeare renew our suits and garments And shall wee haue lesse care of the soule
preachers and also by their brethren ◠2. Let the Magistrate compell them to come who albeit he haue no power to enforce the conscience yet ought he compell his subiects to heare the word of God Thus haue you heard the whole duetie of the hearer before the Sermon 2 The hearers duety during the Sermon time is to bee considered This duty of the hearer whilest hee is at the Sermon I may comprise in three points 1. In the number of the things which are required of the hearer at this time 2. In the connexion of them 3. In the manner which in describing these things is to be obserued 1 That the hearet may attaine to the highest drift and end of hearing Sermons the summe wherof we haue touched before there are foure things required of him 1. attentiue hearing of the word preached 2. sound knowledge of the things heard 3. a right affection of heart towards the things knowne 4. a serious purpose of the practise of the things heard throughout his whole life and these foure being the chiefe things required in hearing of Sermons must be the subiect which I will handle more largely in this duety of the Hearers whilest he is at Sermons 2 The coherence and connexion of these parts thus necessarie to the hearer whilest he heareth the Word preached may easily appeare vnto vs if wee doe but consider these 2. points 1. that if we take but one linke from this Golden Chaine of the things required at hearing of Sermons we neede not looke for any benefite that can issue from that holy exercise For what profiteth it to haue Sermōsif they be not heard and what helpes it to heare Sermons though most heauenly if the hearers like brute beasts horses and mules doe not soundly vnderstand and percelue thesense and meaning of them what profits it to vnderstand and conceiue the things heard if there be not a right holy affection of heart towards the things heard nor any purpose of the practise of them in our liues 2. That the holie Spirit of God doth in sundry places of Scripture make a most close and narrow connexion of these foure things that are required at hearing of Sermons I will enforme thee Psal 32.9 and teach thee in the way wherein thou shalt goe saith the Lord and I will guyde thee with mine eye and what saith the Lord by the Prophet to the rebellious Iewes Heare O heauens and hearken O earth Isay 1.2.3 I haue nourished and brought vp children but they haue rebelled against me the Oxe knoweth his owner and the Asse his maisters cribbe but Israel hath not knowne my people haue not vnderstoode The same expostulation GOD vseth in the Prophet Ieremie Not euery one that sayth vnto me Ierem. 8.7 Math. 7.21 Lord Lord shall enter into the Kingdome of heauen but hee that doeth my Fathers will which is in heauen faith our Sauiour For it is most true which the Apostle speaketh The hearers of the Lawe are not righteous before God Rom. 2.13 but the doers of the Lawe are iustified And how strongly doth the same Apostle argue this poynt How shall they call on him in whome they haue not beleeued and how shall they beleeue in him of whō they haue not heard Ro. 10.14 and how shall they heare without a Preacher Be ye doers therefore saith Saint Iames Iac. 1.22 of the Word and not hearers onelie deceiuing your owne selues So that we see the holy-Ghost doth knit these foure seuerall requisite in the hearing of the Word in one indissoluble knot namely to heare attentiuely to vnderstand soundly to be affected towards that is heard heartily and to practise it faithfully without all which no profite redounds to the Hearer be he neuer so wise and learned 3 The manner to be obserued in hearing of this duety 1 To come then to the foure principall necessaries required in hearing of the Word we will so handle them as that first we will shew the nature of euery one of them secondly remoue the impediments and lets that may hinder them and thirdly shew the aduauncements and helpes that may further the fruitfull hearing of the Word 1 The first and most necessary thing to be obserued in this action is the attentiue and diligent hearing of the Word 1. the nature whereof consists in the consideration of the scope and drift of that which is saide and it is the foundation of all the other parts of the duety of hearing to which hearing doth also belong the fixing of the eyes vpon the Preacher for hearing doth properly belong to the Word pronunciation and gestures and is rightly called attentiue hearing for the infinite multitude of Hearers who onely eyther for fashion or for some cause as bad frequent Sermous who being present in their persons are wandering else-where in their mindes or being such as content themselues with one Sermon in a moneth or a quarter of a yeare 2. The impediments that hinder the fruitfull hearing of the Word are very many Sathan euery where and by all meanes labouring to hinder the successe thereof These impediments are of two kindes for 1. they are either such as doe so preuaile that they cause the hearing of Sermons to be altogether neglected and contemned or 2. such as doe cause that the Word is not attentiuely heedfully heard 1. Concerning such hindrances as do vtterly cause the hearing of Sermōs to be neglected and contemned I number them thus 1 The negligent consideration of the singular profite and great necessitie of the Word of God 2 The negligent consideration of the end of the Ministerie of the Word 3 The negligent consideration of euery many duetie in what condition soeuer he liue namely that all are the vassals and seruants of God according to whose holy will in his Word reuealed all our actions are to be squared 4 The carelesse security of the flesh 5 Selfe-loue and desire of the praise of Wisedome 6 Pride causing them to scorne frequenting of Sermons and lest they should bee thought to be subiect to the Minister euen to neglect and contemne the Sermons as if they lost some of themselues like other godly men 7 The care of earthly things and an opinion that the handling of Gods Word onely belongeth to the ministers which conceit hath taken deepe roote as in Popery so no lesse amongest many seeming Professours of the truth 8 Hope of long life whereby many propose vnto themselves that they shall yet heereafter haue time to heare those things which now they neglect and omit 9 An opinion of opus operatum namely that they wil in the time of sickenesse heare the Minister whose voyce whether they vnderstand or not yet they thinke it shall bee of great auaile vnto them 10 A preposterous iudgement and a loathsomnesse arising from some one Sermon or other which they haue not so well approued whereas they should consider that all things do not at all times fall out
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
together yet are wee all secure carnall blinde slouthfull petulant and most peeuish and peruerse both Teachers and Hearers either not ministering due censures and visitations or not enduring them to bee administred but except wee be rowsed vp their rests yet more grieuous things to fall vpon vs as these are Thirdly eternall punishments of body and soule for Christ who shall at the last day come as a iust Iudge shall ordaine the last censure both of godly and vngodly Teachers and Hearers This censure himselfe doth illustrate and set forth with singular comparisons of like things taken first Mat. 13.34 from the Haruest where the wheate shall bee purged from the cockle and tares which was sowne whilst men slept secondly from the separation of the good fish from the bad thirdly Mat. 13.43 from the rewarding of the faithfull seruant Mat. 24.44 and punishing of the vnfaithfull fourthly from the comming of the Bridegroome Mat. 25.1 where the fiue wise Virgins by which vigilant Preachers and Hearers are noted doe enter into the Marriage Chamber of heauen with the Bride and Bridegroome but the fiue foolish Virgins by whom slouthfull carnall and wicked Preachers and Hearers are ment are thrust out from the ioyfull Marriage fifthly from the account which the Lord requires of them to whom hee trusted his Talents Mat. 25.14 sixthly Mat. 25.31 from the Iudge before whom an infinite multitude of men stood to bee censured Mat. 25.32 seuenthly from the Shepeheard separating the Sheepe from the Goates and the same concluding censure of Christ Iohn Baptist remembers by purging the Floore Math. 3.12 and separating the Chaffe from the Wheate In this censure and triall of Christs touching blinde guides and lame followers no clamours nor answeres will bee of any force such as are at this day heard where the worst of men do boast of the Lord his Word and Glory For Christ shall say Math. 7.21 22.23 Not euery one that saith Lord Lord shall enter into my Kingdome but hee that doth the will of my father which is in heauen c. Nor shall the vaine excuses and shifts of those that are blindly led then auaile them such as many now a daies vse as if onely the Preachers must giue an account and not euery Hearer who suffered themselues to bee seduced Shall it not bee said to them If the blind leade the blind shall they not both fall into the ditch Namely the Ditch burning with fire and brimstome Apoc. 21.18 which is the second death O thou most sharpe and exquisite Censor and Iudge of Man-kinde Father Son and Holy Ghost doe thou in mercy rowse and raise both Preachers and Hearers from their sound sleepe of sinne let them know and acknowledge that this is the time of thy most gratious visitation that they may bee more carefull and patient of thy most wholesome censure that they may not bee inforced to beare that thy most heauy censure internall externall eternall but may ioyfully bee brought into their heauenly Countrey and bee with Thee and thy holy Angels blessed internally externally eternally Amen The second Daies Labour of a Christian to the end that bee may arriue at the Port of Heauen is to Meditate on sacred Things for the further enabling of him in the course of godlinesse AMongst all the exercises of a spirituall life as there iâ— none more difficult then the prayer of the minde and meditation of the heart so there is none more necessary which thing is aboundantly manifested as well by the infinite testimonies of most holy men as also by reason daily vse and experience it selfe so that it is no wonder if to get the practise thereof there bee great care diligence and desire required of euery man To the happy learning of this holy Art there are two Schoole-maisters very necessary First the holy Spirit of God for if all good gifts come from aboue much more this most excellent grace of holy Meditations and therefore with most instant and humble prayer is this gift to bee sought for at Gods hands Secondly the practise of Meditation for by it as are all other Arts so is that acquired for as hee who seldome or neuer writes shall neuer write perfectly so hee that seldome or neuer Meditates shall neuer come to the perfect vse and vnderstanding of Meditation But besides that wee may not faile in setting downe a right course of Meditation two things are to bee considered namely the Method and Maâ—â—er of Meditation for it is very fit that we know before-hand as well the manner how to meditate as the matter and obiect about which our minde is to bee employed else the want of either of these may so hinder our proceedings that wee shall not bee able either to bestow our minds in this holy exercise or to continue in it with that benefite which is to bee expected from it And this exercise comes very neere the nature of prayer if wee define prayer Chrys as some of the Fathers haue done to bee a colloquy and speech with God or an ascending of the minde towards God Damas for Meditation generally signifies all the inward acts of the understanding will and other powers of the soule when they are directed to God and things aboue And indeed Meditation is nothing else but a discourse of the understanding and studious intention of the minde diligently insisting about the finding out of something I say of the understanding either exhorting vs vnto that which is good or disswading vs from that which is euill and so weighing and digesting the godly things wee heare or reade to the worke of prayer euen as the foode whereby the will is fed and made strong and for this cause the manner of Meditation is to bee framed according to the worke of our will namely that Meditation may be vsed as an instrument whereby the will may bee affected with that and vnto that which is holy and good and for that cause may neither make too much hast nor yet bee too slow but onely may in such a sort bee exercised as may best serue the heart that when the will becomes inflamed it may bee interrupted vntill that heate being well allayed it bee fit to fall to it againe for more labour must bee bestowed vpon the affection then the meditation it selfe insomuch that by how much the meditation is shorter by so much is the prayer more happy being made fruitfull by the affection multiplyed vpon it In a word that wee may come to speake of the matter and manner of meditation as wee haue proposed this first vnderstand that meditation is in two sorts performed first when we meditate of things which may bee perceiued by the senses vnder corporall representations as of the actes of Christs Passion secondly or of things intellectuall as of the goodnesse and excellent beauty of God which albeit they may bee conceiued vnder some corporall imaginations yet they doe
Hallowed bee thy Name where wee may meditate first that the name of God is nothing else but his knowledge honour renowne celebration and inuocation Secondly that to sanctifie this Name is to celebrate praise magnifie and glorifie him and that Hee and his Honour and Knowledge may bee such as all the world may acknowledge it Thirdly that wee first begge this of him because wee call him Father and our selues his sonnes and it is the part of sonnes to desire their Fathers honour as nothing doth more reioyce the sons heart then the glory of their fathers so wee being the sonnes of God ought to wish nothing more then that hee may bee acknowledged and honoured for this is the first and chiefe good of which the first and second Commandements and all the first Table chiefly treates This is the first worke of a Christian to wish that Gods name may bee sanctified and his owne name may bee condemned and obscured namely that God may bee knowne such as hee is in heauen and in earth that hee may haue all honour and glory that there bee no creature in which hee bee dishonoured polluted and blasphemed but as hee is holy in himselfe so hee may be taken by all his creatures Fourthly that in doing that hee commands and forsaking that hee forbids wee sanctifie and glorifie his name for wee cannot commit any act whatsoeuer against the Law of God and chiefly against the first Table but wee speake against this demand and hinder the fulfilling of it 2 Thy Kingdome come In which meditate first that the Kingdome of God is nothing else but the Preaching of the Gospel by which the Church is gathered which God rules with his holy Spirit and the abolishing of the Kingdome of sinne and Satan as also all the meanes that conduct thereunto as on the one side the word of God the Ministery of the Gospell the holy Ghost Faith Loue Vnity c. and on the other errours abuses false doctrine heresies schismes and the like Secondly that wee begge this in the second place because sonnes desire nothing more then that their fathers Kingdome may be inlarged that they may dwell in the more safety and honour For if the fathers be aduanced vnto high honours vnder their shadow their sonnes do raigne and what dignity soeuer their fathers haue they think it their owne so the sonnes of God desire nothing more then the amplenesse of his Kingdome that they may bee safe vnder his shadow Thirdly that of all others the Christians dignity is the greatest for hee comes from Gods House hee is a King of his Kingdome Ergo when wee put our selues into the seruice of the deuill and become instruments of his wrath how much worse are wee then the prodigall sonne that kept Swine When wee commit idolatry whooredome couetousnesse gluttony drunkennesse enuy hatred rancor and malice is it not worse then to be in Sampsons case ouercome by a harlot Fourthly that those doe oppose the comming of this Kingdome which are not lead with the Spirit of God by the Word which defend the impious Traditions of men and labour to extinguish the truth of God which defend with tooth and naile Idolatry by which Satan raignes which make of this Kingdome a temporall Kingdome to serue their lusts and ambition as all wicked Magistrates and Ministers doe 3 Thy will bee done in earth as it is in heauen In this meditate first that the will of God is to know and beleeue in his Sonne Ioh. 6. 1. Thess 4. also our sanctification and that all sorts of men may rightly and faithfully doe their duety and obey God that all the contumacy of all men and creatures being tamed their wils may bee to his so subiect that the same thing which hee willeth hee will effect that wee also may will and doe the same Secondly that wee aske this fulfilling of his will after the comming of his Kingdome because heerein is the felicity of the Kingdome and Family that all bee obedient to the authority of the King and Father and that all things may depend vpon his will For God raignes not in vs except we obey him and so our felicity in the House of GOD consists heerein that wee are obedient vnto him Thirdly that we beg of him that hee will frustrate all our desires that are contrary to his will that hee will frame in vs new mindes and new hearts that wee aske nothing of our selues but rather that his Spirit may gouerne our desires to haue a ful consent with God that wee may haue obedience patience perseuerance in the crosse and all this so perfectly as the Angels in heauen doe performe his Will Fourthly that all free-will and power to doe any good of our selues is quite extinguished That who beleeue not in the Sonne obey not the word of God pray not for the Spirit of God are impatient vnder the Crosse doe oppose this will of God 4 Giue vs this day our dayly bread meditate herein first that this bread is nothing else but all things appertayning to the bodie and soule meat drinke clothing health defence peace good successe and all spirituall blessings secondly that we first begge this bread of God for that as sonnes doe aske bread of their fathers so doe wee the sonnes of God aske necessaries of God And the will of God cannot be done in vs except wee be nourished with the bread of God thirdly that albeit wee are commaunded to get our bread with the sweate of our browes yet wee must begge it of him because we must not ascribe it to our labour and industry that wee are nourished but to the onely blessing of God who prospers our labors which other wise would be in vaine Besides it is not by the substance of the meate that we are fedde but by the only power of God for they haue no such naturall power from heauen but God administers it from heauen as to the instrumēts of his bounty fourthly that it is our bread albeit wee begge it of God first ours because by the bounty of GOD it is made ours albeit not due vnto vs secondly ours that we might learne to temper our selues from desiring other mens bread and to be content with that which by lawfull means doth come vnto vs as out of the hand of God thirdly because albeit that it bee the blessing of God yet it is destinated vnto vs for our conseruation as necessary for vs fourthly because as the corporall food so the bread of Life the word of God is ours fiftly because we ought so to aske this bread of God that wee may haue to breake vnto others sixtly for that not for our selues but also for others we must aske it seuenthly that it is so our daily bread that without by both sorts of it daily receiued we be nourished wee come to ruine Whence consider mans misery for except nourished with foode wee cannot continue eightly that it is giuen vs for onely God can
thy meditation hath succeeded well or ill if well giue thanks to the goodnes of God humble thy selfe acknowledge it is none of thine but proceeding from God if ill aske pardon of God secondly enquire the causes whence that proceeded and consider duely how and with what diligence thou hast perfourmed thy part wherein thou hast failed and haue a firme purpose of amending it thirdly keepe in thy mind some fruite that thou madest of thy meditation that thou maist turne it to thy benefite fourthly briefly and wisely dispose of the businesses of the whole day and conceiue the good purposes that God inspires into thee fiftly if anie profitable poynt in meditation be vnderstoode note it in some paper that after thou mayest vse it to thine owne benefite or to thy neighbours sixtly sometimes before dinner or supper call to minde the morning meditation chiefely that point thou committedst to memorie and considering thereon renew thy deuotion seauenthly the good purposes thou conceiuest in the morning bring into execution and to that end be diligent to take all occasions eightly bee diligent all the day long to auoyde all vn-necessarie distractions as much as may be that at no time thou doe forget God but may in euerie place with heart and mouth say I haue set the LORD euermore before my face ninthly that we may profite in this heauenly Exercise of Meditation wee must make this examination beeing of so great moment twice a weeke examining how this meditation succeeded what profite was had by it what impediment was found in it And to this purpose must a certaine time bee limited to performe it in as Wednesday and Saturday in the morning and euening and so duely obserued But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular and therefore wee must knowe there are two other kindes of examination of the conscience the first generall when wee search out all our defects in thought word deed or omission committed that wee may the better amend our liues being knowne to vs which being fitly done in the euening is thus performed first in the giuing thankes for the benefites receiued secondly begging of God the Lampe of heauenly light and knowledge how to amend our deformities thirdly exacting an account of the soule for the sinnes that day committed fourthly humbly desiring pardon of God for them fiftly seriously purposing by the grace of God an amendment of life and so concluding with the Lords prayer The second sort of examining the cōscience is more particular touching some one defect or deformitie which we desire to reforme which being fit for a morning sacrifice may be thus done first after hee is vp to conceiue a firme purpose of most diligent taking heede lest that day hee fall into that sinne◠secondly after dinner withdrawing himselfe a little from other things let him doe these three seruices to himselfe first take an account of his soule and search well euery houre how often he hath fallen into that sinne secondly keepe the account in some note thirdly propose to himselfe a more diligent watch ouer that sinne Thirdly after supper let him do the same conferring day with day and weeke with weeke that hee may see how hee profites and incessantly desire Gods assistance to mortifie and ouercome that Infirmity This re-collection of a mans selfe and often entring into the priuy chamber of his soule setting himselfe by the benefite of imagination euer in the presence of God hauing one eye to the houre or day past and another to that to come will in short time bring a Christian to the greatest measure of perfection that in this world hee can arriue at and briefly consists in these three first to giue thankes to God who gaue him life secondly to begge pardon for the sinnes that houre or day committed and the mis-spending of it thirdly to propose to himselfe and to that end to begge grace of God to spend that houre or day more fruitfully Happy and thrice happy is that man who applies himselfe to this holy exercise for thus shall hee be preserued in a continuall deuotion and grow to a most soueraigne familiarity with God which is the perfection of man in this world The Third Daies Iourney of the Soule to Heauen is Prayer THIS holy duety and the former of meditation are so linked and matched together that hardly can the one without the other bee handled and explaned both of them being of great necessity to the perfection of a happy life and both of great difficulty in the practise of life and therefore no wonder if all diligence and industry of man be required therein If therfore we desire to be put into the right way of so necessarie and hard a worke as is prayer wee must addict our selues vnto these three maisters first the Spirit of GOD for if all good gifts come from God much more this most excellent art and grace of prayer which excelleth all other things is the speciall gift of GOD and therefore with most humble and instant prayers to be begged of GOD as the Apostle did of Christ Luk. 11. Lord teach vs to pray secondly the practise of prayer for by continuall vse thereof it is learned euen as all other Arts are As custome of riding maketh a man at length a good horseman so daily praying bringeth a man to great perfection in petitioning of GOD thirdly the paternes and examples of holy men deuoted to that heauenly exercise For as one saith well No Art is learned without a Maister Hence is it that both the Baptist our Sauiour proposed a Methode Forme of praying vnto their Disciples Luk. 11. Now that we may proceede by a right line in handling this point I will shew what Prayer is what are the kindes of prayer what is required before in and after prayer 1 That wee may know what Prayer is it behoueth vs to vnderstand that there are diuerse significations thereof of which the second seemeth to make most for our purpose for Prayer is often taken for Petition and so it is defined to bee a Petition of things fit to be asked of GOD Damasc lib. 3. de fide c. 24. sometimes it is taken for the conference of the soule with GOD whether asking anie thing of God or giuing him thankes or conferring with him about anie other thing in which signification it seemeth a Father tooke it Chrys Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God But sometimes it signifies generally all the inward actes of the vnderstanding will and other powers of the soule when they are lift vp vnto God and things aboue in which sense it seemes that the said Damascen tooke it when hee cals prayer the ascension of the minde vnto God And if prayer be taken in this sence then meditation contemplation the praise of God thankes-giuing petition obsecration offring vp our selues
short obseruations following the larger discourse whereof is in the tract of meditation first to know the mysterie or matter which we build our prayers on with the circumstances of time place persons c. secondly not to come to prayer with a tyred spirit after much reading or writing thirdly for some good space before prayer diligently fore-see and commit to memory the chiefe points you will insist on in prayer fourthly to enter the chamber of the heart a good while before prayer and shut the dore of the heart against all other cogitations thinking with himselfe what hee is to doe fifthly to come to prayer with great appetite and inflamed desire and as hee that hath no appetite to meat gets one with strong exercise of the body so about to pray wee must stirre vp our deuotion either by reading or diligent examination of the conscience sixthly to inflame him the more let him that prayes thinke that hee comes to a most rich veine of gold from whence hee may carry most rich treasures seuenthly with his minde and heart lift vp let him on the one side behold the greatnesse of God and his presence and on the other his owne vilenesse and multitude of his sinnes and that yet notwithstanding all this God vouchsafeth him a free accesse and audience eighthly with humble and deuout gesture of body let him doe vnto God most profound reuerence in heart and tongue saying Shall I speake vnto my Lord being but dust and ashes ninthly and lastly let him doe all these with great obseruation but yet without scruple or too much anxiety of heart if hee forget any of them 2 What is to bee obserued during the time of prayer I refer to the former tract of meditation where I haue shewed these foure requifites in this part first a preparatory prayer secondly certaine praeludia and prefaces thirdly certaine points fourthly certaine colloquies with God 3 After prayer these things are diligently to bee obserued first a particular examination is to bee made sitting or softly walking for a quarter of an houre how our prayers haue succeeded well or ill if well then are wee to giue God thankes to humble our selues and acknowledge that this was not our owne but onely proceeded from the goodnesse of God if ill then to begge pardon of him for it Secondly inquity must diligently bee made wherein thou hast beene defectiue and a firme resolution to bee holden of more diligent obseruing them heere-after Thirdly thou must retaine in thy minde some fruite which God hath communicated to thee in prayer that thou maist conuert it to thy benefit fourthly briefly and wisely dispofe of all the businesse of that whole day that thou maist conceiue the good purposes which God inspires in thee Fifthly diligence must bee vsed that all the day wee remaine in a continuall deuotion as much as may bee free from all distraction neuer at any time for getting God but euery where from the heart proclaiming The Lord was euer in my sight Sixthly Psal 10. to conclude that this exercise may bee profitable thou must determine twice euery weeke an examination vpon all these things that belong to prayer seeing it is a thing of most account and heerein thou shalt examine how thy prayer hath succeeded whether thou hast made any passage in it whether thou hast felt any impediment and the like and to this end thou must conferre weeke with weeke and moneth with month and appoint certaine houres of the day to this purpose But yet it remaines that wee speake somewhat more of those 8 kindes of prayer that heerein wee may know first how to giue thankes secondly what things wee are to pray for thirdly for whom to pray fourthly of whom wee must aske fifthly how wee must aske 1 Mentall prayer as wee haue said is an inward talking of the soule with God to whom hee expresseth all his Petitions and necessities without any noyse of words and this is of two sorts first when the soule by it selfe findeth out sighes by which it speakes vnto God as if the soule should inwardly say ô Lord God thou hast inriched mee with many blessings giue mee grace to vse them all to thy glory and my owne saluation secondly when the soule doth ruminate with it selfe some vocall prayer as the Lords prayer or any other which it hath committed to memory and offers vnto God the Petitions therein contained In prayer therefore wherein a man hath to do with God for the most part three things are necessary first to giue him thankes secondly to aske things necssary thirdly to offer vp vnto God himselfe body and soule 1 Now that wee render vnto God worthy thankes for his benefites wee must propose to our selues a double catalogue of them in our memory the one of benefits in generall as his Creation Preseruation Redemption Vocation Iustification Sanctification Election his gratious patience long-suffering in expecting our returne and the like the other of particular benefites which as they are proper vnto euery man so must they specially of euery one bee remembred as namely that hee is borne of good and Christian parents that hee is of a good constitution of body and sound that hee hath beene preserued and deliuered from many infirmities and dangers of body and soule and such like euery one of which benefites if we doe but a little ponder with our selues wee shall finde a most large occasion of giuing him thankes and that we may haue rule heerein to procede by let euery one giue him thankes first for the blessings of nature secondly of Grace thirdly for blessings acquired Also first for the good things of the soule secondly of the body thirdly for outward good things in particular of all which hee must take an account of himselfe how God hath stored him with them that hee may bee thankefull for them And indeed it is meete that continually wee giue thankes vnto God seeing euery moment wee receiue benefites from him for no moment is there wherein wee receiue not from God life sense vnderstanding and all other good gifts both naturall and super-naturall that are in vs or belong vnto vs Therefore if when thou receiuest any benefite from any man thou art presently thankefull for it how canst thou but bee ingrate vnto God when receiuing innumerable benefites from him thou dost not answer them with a thankefull heart Thou shalt therefore giue thanks for things prosperous because they are giuen thee for thy comfort for things aduerse because they are ordained for thy correction and the augmentation of thy eternall Crowne thou shalt giue thankes for spirituall gifts because they enrich the soule and for corporall gifts because they preserue the body which is the palace and habitation of the soule Thou shalt giue thankes for the things giuen vnto thee because they belong vnto thee for the things bestowed on thy neighbours because they belong to such as thou art bound in charity Euer shall thy heart
that of Salomons Be not rash with thy mouth nor let thine heart be hasty to vtter a thing before God Eccles 5. for God is in heauens and thou art on the earth therefore let thy words be few If he doe so much exceed all men it is fit that with great feare thou speake vnto him and bee well aduised what thou art to speake By these and such like cogitations thou shalt abandon al vain phantasies collect thy minde and find thy selfe attentiue humble feruent and with other holy affections drawne to pray 3 This preparation being made wee must as our callings will giue leaue allot some time to mentall praier for this is the chiefetaine of our whole iourney the companion of our whole liues our fortitude strength to vndergoe all our labours and cares By this the soule contemplates heauenly things by this it is inflamed with the loue of God and celestiall things by this it speakes vnto God by this it is aduanced and estranged from earthly things both in vnderstanding and affection and lifted vp aboue it selfe and aboue all created things But first of all that thou maist make thy life fit for praier for speech with God thou must labour as much as may be to haue it sequestrated from worldly affaires freed from sinnes and separated from earthly affection When Ioseph was to bee brought into the presence of Pharao Gen. 41. hee was first shauen and his garments changed Those Hebrew children which were to be taken into the King of Babilons Palace to be instructed in wisdome and knowledge Dan. 1. were not onely to be richly apparelled but also for a long time fed with most delicate meates onely to the end they might stand before a barbarous king and might carry a coutenance worthy of the kings Court If these things were required of such as were to bee admitted into the presence of an earthly king what oughtest thou to do who art daily attendant on the King of Heauen to lay open to him thy desires receiue froÌ„ him his gracious answers Surely it is not enough that thou depart out of the prison of thy slagitious life but thou must also shin in all vertues as in most pretious gaments change the food of the country for the portion of the kings meat that is thy earthly affections worldly cares for heauenly affections spirituall cares Besides thou must know that praier is the chiefest work of the whole day to be preferred before al humain affaires this susteins and fattens the soule this ministers the helps of grace to ouer come temptations beare all greeuances this directs and perfecte the actioÌ„s of the whole day this brings vs the diuine mercies Praised be God which hath no kept backe my praier Psal 66. nor his mercy from me For as long as our praier ceaseth not to go vp to God so long will not his mercy cease to descend to vs. For a father worthily speakes As long as we are heere August we pray vnto God For this that he would not reinoue our praier nor his mercy from vs that is that we might euer pray and he might euer haue mercy This our Lord Iesus commanded Luk. 18. Euer to pray and not to waxe faint shewing by the example of the wicked iudge who was mooued by importunity of the poore widdow to doe her ruistice that much more will our heauenly Father reuenge his elect which cry day and night vnto him If wee faint not in praier wee are sure that hee will not faile in his promise albeit for a time hee may seeme to differre it Therefore he saith praised bee God which hath not remooued my praier nor his mercy from mee When thou seeâ—â— thy praier not remoued from thee theÌ„ thou maist be sure his mercy is not remooued froÌ„ thee If therfore it bee plaine by the iudgement of Saint Augustine that the mercy of God towards thee do in some sort depend vpon thy praier to him thou must not for any cause cause to pray If thou failest at thy fittest time to eate or sleepe thou dost afterwards assoone as conueniently thou canst eate rest and sleepe because they are so necessary as that without them thy life cannot long last Praier is the food of the soule the sleepe of the minde whereby the diminished heate of the spirit is renewed and gets strength Therefore if our set times of praier be vpon any occasion interrupted let vs as in the omission of our meate and sleepe take all sit times to repaire that losse In the time of praier of one thing I will aduise thee that thou hast togither with God two guests very diuerse one from another to which thou must minister fit nourishments These guests are thy vnderstanding and thy affection The vnderstanding feeds vpon meditations colloquies and the simple aspect of God the affection is salted with holy desires and purposes and the internall acts and loue of all vertues And few things suffice the vnderstanding but the affection after it hath desired much loued much refreshed it selfe with many purposes acts of vertue will scarce bee found satisfied Therefore so moderate this banquet of praier that thou put but a few things before the vnderstanding which oft times needs not duine coÌ„sideratioÌ„s but is content with the simple beholding of the Lord but thou must prepare many dishes for the affection as being more greedy of the soules saluation Or if thou wilt thinke that God himselfe is thy guest whom thou must feed with such meate that his soule may blesse thee And what are these dainties but the considerations of the vnderstanding the affections of the will Therfore he saith My sonne giue mee thy heart and let thy eyes keepe my waies Why doth he first demaund the heart and afterwards the function of the eyes seeing the eies of the mind do in nature go before the steps of the heart it is for that the affection of the heart is in this busines more excellent and because euery consideration is directed to the motions affections of the hart thou art then out of the way if thou bestowest the houre or time appointed from parier in considerations of the vnderstanding and leauest the will empty fasting Giue vnto the Lord at that time thy vnderstaÌ„ding whilst thou dost exercise it moderatly to stir vp thy affectioÌ„ in godly meditations But guie thy heart more largely to the Lord whilst thou dost satiate it with godly affections Banish froÌ„ thee all distraction tepedity somnolency Let the mind ascend to heauenly things let the vnderstaÌ„ding cal the bridegrome but the affection draw allure and imbrace him that the minde by that most chaft imbracement of him being made fruitfull may in due time bring forth the Sonne of sanctification and may make thee in the midst of Gods people being deliuered from the curse of barrennesse blessed for euer and euer 4 Hauing thus praied
well to the learned as vnto other A wise man shall heare and increase in learning Pro. 1. and a man of vnderstanding shall attaine vnto wise counsailes And who are wise men but the Learned Or of vnderstanding but the perfect and Sanctified And yet euen these by hearing shall grow to a greater measure of knowledge and a larger taste of Heauenly wisdome This dayly practise of reading for an houre or so much as the duties of thy calling will admit doth as a mistresse reueale vnto thee the sence of sacred Scriptures this as a candle or most resplendant starre doth illuminate the vnderstanding this as a nurse teacheth the Infants to speake in the Spirit alluring and inticing them to Praier and Meditation this as fitâ— kindles the chaste affections of Diuine loue and in a worde this as a Schole-master doth collect our heart and disturne it from vaine foolish distractions and cogitations Ier. ep 1. ad Demot Let the aduise of that good Godly father euer bee had in memory which is this That thou so doe reade the Scriptures as that thou euer remember they are the words of GOD who doth not onely commaunde that his Law should bee knowne but also fulfilled For it profits nothing to learne things to bee done and not to doe them Thou shalt then most excellently vso the reading of Scriptures if thou dost set it before thee in steade of a Glasse that there the Soule may looke euen as it were vpon its owne image and face and may both correct the foule blemishes and also may better adorne and deck the things that are beautiful Let praier often breake the course of reading and the gratefull vicissitude of some holy exercise and worke euermore inkindle the soule cleaning vnto God Let thy reading bee temperate vnto which let not lassitude and wearisomnesse but counsaile put an end For as immoderate fasts and watchings are truely argued of intemperancy and doe by their excessiuenesse bring to passe that afterwards wee shall not be able to doe these things in any measure so the intemperate labour of reading is reprehensible and so that which is laudable in its due times becomes culpable by excessiuenes Generally and briefly wee may say and it is true that euen in good things whatsoeuer exceeds measure is a fault But that which I should first haue admonished is this that praier must euer vsher and attend our reading whereby wee desire grace to vnderstand and take profit by it Before reading we may in few words pray thus O Lord Iesus Christ open the cares and eyes of my heart to heare and vnderstand thy word and to doe thy holy will because I am a stranger vpon earth hide not from mee thy commandements open my eies that I may know the merueilous things of thy Law For in thee O Lord is my hope that thou shouldest illuminate my minde And as praier must goe before so let it both accompany and conclude thy reading accompany it in praying that the good or euill which thou art to doe or shun thou maist haue grace to performe and conclude it in giuing thankes for that grace of affording thee the knowledge of his will and desiring that thou maist haue power to performe it Reade not for curiosity but for vtility not to tickle thy cares but to pricke and mooue thy affection not to get knowledge but to increase thy zeale Reade not many things but let more things bee thought on more things deliberated and let euery one meditate with himselfe how those things ought to bee performed And if the good things thou readest shall not by the ilnesse of thy memory tarry with thee be not hereat much troubled for onely reading doth refresh and I know not how without any fixing the memory doth promote the spirit Euen as the vessell often-times washed becomes cleane albeit no water tarrie in it so the Heauenly Doctrine if it often passe thorow a Godly minde albeit that it doe not rest in it yet it makes the minde cleane and neate and keepes it verie pleasing vnto GOD. The speciall benefit consists herein not that thou commende the words of Doctrine vnto thy memory but that the effect of the Doctrine and words remaine with thee that is that thou obtaine from the Doctrine an inward purity and a readie will to liue a Holy and Godly life if thus thou shalt spende euery day some time in reading thy minde will bee refreshed with most wholesome and delicate â—oode and will become verie strong both for to doe that which is good and also to shun that is evill and not once but often will supply the defects of Praiers which are often distracted and not so feruent as they should be 2 Things to bee done in the Euening is the examination of the Conscience THis exercise is to be entred into a little before we compose our selues to sleepe and because it is of singular moment to Holinesse of life I thinke it very necessary to handle it something more largely considering therein these three points First the necessity of this discussion and examination of the conscience Secondly the manifold benefits of it Thirdly how and in what sort it is to be performed 1 This examination of conscience is a subtle and exquisite discussion whereby wee doe weigh all our cogitations words and actions and doe retract both the good and euill wee haue don This discussion is very necessary that wee may not become hatefull vnto God whom wee desire to please for he considers all the thoughts and workes of all men approouing the good deeds and condemning the euill yet doth hee mercifully pardon the euils if wee by examination acknowledge them and with teares and true repentance wash them What is man saith Iob Iob. 7. that thou magnifiest him and that thou settest thy heart vpon him and doest visit him euery morning and triest him euery moment I aske what it is to be magnified and visited of God but to bee replenished with his guifts and graces But what is it for GOD to set his heart vpon man but to obserue whether hee doe well vse his guifts and doe discusse his owne workes and manners Is not this the same that the holy man comments vpon this place Greg. 8. Mor. GOD magnifieth man because he inricheth him with largenesse of reason visits him with infusion of grace exalts him with the honour of vertue bestowed on him And when hee is of himselfe nothings yet out of the bounty of his goodnesse graunts him to be partaker of his knowledge But the Lord sets his heart vpon man so magnified when after those guiftes hee stirres vp his iudgement and examens vehemently all the moments of life and after takes of him more district punishments by how much hee hath more liberally preuented him with his guifs bestowed Now these euils which God obserues in vs prouoke him to wrath vnlesse by repentance and desire of amendement they depart from vs and then doe
anothers burthen Our defects are great burdens by which we sometimes become intollerable to others Therfore the defects churlish manners of our brethren must be born withall that so we may fulfill the Law of charity Measure others by thy selfe I know thou seeft in thy owne conuersation many defects which thou wouldest haue other men to beare So must thou doe with others except thou wilt with diuerse weights and diuerse measures measures other mens and thy owne which is abhominable Therefore beare that thou maist bee born with all dissemble others light defects that thy great ones may be dissembled be thou silent that thy miscries may be silenced 6 Helpe one another Bee profitable to all and by thy industry helpe them for the loue of God Helpe by thy Prayers imploring Gods mercy for them Helpe with holy desires coueting the fruite of their labours with the Lord be they corporall or spirituall helpe with thy speech when thy wisdome findeth opportunity exhorting to all things fitting and honest helpe by thy example of life and helpe by all the meanes which GOD hath giuen thee For to this end hast thou receiued them to bee Gods Steward 7 Liue circumspectly Loue all but be familiar only with the godly For he that toucheth pitch shal be defiled with it Syr. 13. and he that is familiar with the proud will be like vnto him Nor be too familiar with any for out of doubt it spends and consumes the time distracts the heart and makes two men offend at once 3 Our duty towards our selues where consider 1. The care of modesty In all thy actions be mindefull of modesty and so behaue thy selfe that thou no lesse respect thy selfe then others beholding thee Modesty is not onely a vertue but the ornament of all vertues It it that which with men gaines estimation because by the aspect of the face and those things which they see outwardly they are wont to measure our inward parts And as it is a Iudge of inward serenity and fairenesse so is it wont to keepe the same amongst all occasions of trouble Therefore thou shalt shew thy selfe modest as well in the cleerenesse of thy countenance as gracefulnesse of thy gate and in the moderation of all outward actions so that these outward things may shew the inward tranquillity to edifie all and may shew some image as it were of Christ whose modesty was so admirable that Paul besought the Corinthians by the meekenesse gentlenesse of Christ 2. Cor. 10. 2 The contempt of ones selfe Learne to discusse thy selfe to Iudge blame and contemne thy self It is a knowledge more profitable to know to dispise ones selfe then to know the amplitude of heauen and earth This Science of the knowledge of our selues doth euer cast in wholesome and profitable counsailes tending to the humble despising of our selues Therefore turne thy eies from those things which thou thinkest are good and excellent in thy selfe for they are not thine but Gods who gaue them gratis without thy desert and behold in thy selfe the things that are abiect and despicable for these are thy owne proceeding from thy corrupt nature and for these argue and despise thy selfe Let thy words sauour of the contempt of thy selfe and desire to heare the same from others concerning thee and let not the baulme of flattery breake thy heade Flee applauses flee the world and hearken to such willingly who sincerely speake truth and doe reprehend in thee what is worthy of reproofe If thou shalt thus contemne thy selfe and loue thy contemners God shall loue thee as the apple of his eye and shall adorne thee with great blessings of the spirit for this holy hatred wherewith one hates himselfe God doth abundantly recompence with his loue 3 A generall abnegation of our selues This is Christs rule If any will bee my Disciple Math. 16.24 let him deny himselfe take vp the Crosse and follow mee This word himselfe doth not designe one part of the man but the whole man to bee denied Therefore if any will insist in Christs steps he must take vp this generall denying of himselfe mortifie thy sences inward and outward commaund thy appetites restraine thy iudgement and will Chiefely bridle the two tongues of body and soule the tongue of the body that it speake not hurtfull and vnprofitable things The tongue of the soule that is thy thought that it doe not harbour and vtter vaine impure vnfruitful things if thou shalt tame these two beasts the tongue of thy selfe and thy cogitation thou shalt wonderfully dispose thy selfe to the familiarity of God For God vouchsafeth to speake to them whom he sees absteine from vaine words and as much as they can doe recall their thoughts to one that is to God himselfe 4 To beate downe the body This rebell flesh is euer in armes against the spirit Therefore that it may not ouercome let the spirit take armes against the flesh by watching fasting prayer and such holy helpes labour to bring it in subiection Beasts are not perswaded with reasons or arguments to obey men The flesh is a beast which thou shalt neuer tame by consideration alone without some castigation or subtraction of food as men vse to doe that tame beasts 5 Tranquillity of heart Thinke thou hast done nothing vntill thou hast obtained this Let not thy owne defects disquiet thee but presently assoone as thou fallest into any sinne out of the loue of God detest it returne to peace and commit thy selfe and all thine to Christ Let not aduersities trouble thee think they will not tarry nor that they came without the good wil and prouidence of God The tranquillity of the heart depends vpon the purity of it For small sinnes teare the heart but for inordinate affectiōs excruciate tormēt it Prophane businesse doe gripe the heart and such as belong not to our calling infect it If therefore thou wilt haue a quiet heart shunne euen the least sinnes those thou shunnest not presently repent thee of them moderate thy affections flee prophane businesse and withdraw thy selfe from all that belongs not to thy calling 6 Is discretion In these things hitherto treated of and in all others there is great neede of discretion whereby thou shouldest consider the times places the persons thy selfe and such with whom thou dealest thy state and manner of conuersation and according as reason circumstances and the qualities of things persons shall dictate direct thee so thou shouldest carry thy self in things that do occur offer thēselues Many things there are which do displease God trouble thy neighbour hurt thy self because not seasoned with the salt of discretion the same things if they were discreetely don would be of great acceptance both with God and man but the discretion which thou hast not let it be supplied with prayer recourse vnto God with the counsailes of prudent and wise men For hee that in doubtfull thing resorts to GOD and the counsailes
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the