them or else because that by these duties hee should performe something acceptable vnto him Once the Diuine Maiesty said to his Disciples Ioh. 15. That for this cause hee spake vnto them that his ioy might bee in them But this is the ioy of God which is in vs as one saith whereby hee vouchsafeth to reioyce concerning vs Aug. namely when wee are obedient to his will But no manner of seruice is so acceptable to him as that the seruant of God should so will that which hee willeth so desire what hee desireth that whatsoeuer himselfe is or can be may with all his force bee powred out to the obedience of God as hee that in euery worke conceiued no other end which might moue him to worke then to bee willing to please God and to do a worke acceptable to him This I say is the thing I meane that he should in some sort forger the good and glory which may befall himselfe from the practise of vertue being onely mindefull of God which requires it and for this cause onely would doe it because God willeth it and commandeth it and not without great cause of his goodnesse requires it To make this plaine by example Conceiue a sicke man who for the recouery of his health desires some meate or medicine and not onely desires it but procures it in the meane time it fals out that some deere friend of his fals sicke of a more dangerous disease and stands much more need of that meate or Physicke heere hee that was first sicke being vnmindfull of his sickenesse how great soeuer and of that desire hee had to it for his owne sake beginnes now to desire the same and to procure it not to himselfe but to his friend so that the loue to his friend makes him desire and procure that which is needfull for himselfe not to satisfie his owne necessity but the necessity of his friend so that after hee hath by sundry wayes busying himselfe found it hee perceiues in his minde a certaine boyling desire to get it for his friend as forgetting that hee needs it himselfe and hauing gotten it reioyceth greatly that the will and necessity of his friend is satisfyed The like ought it to be to him that should moue the seruant of God to euery desire and worke euen the like by all meanes namely that in his soule hee feele an instinct whereby to desire and do that is good but that desire must be because God willeth that the thing bee done and by that leades a man to performe obedience to him as if it were very necessary to him and euer forgetting that by these vertues which hee sought desired or wrought hee should attaine glory and saluation For it is a farre more necessary end that wee therefore worke because God would haue vs to doe it and for his goodnesse which moues vs to loue and serue him then that wee our selues should possesse glory For wee ought to desire that wee may enioy glory and good things chiefly for that cause because God would haue vs to desire and haue them and that in hauing them wee might loue him and after an excellent manner serue him and not for our owne profite ioy or glory And so great is the magnificence and goodnesse of GOD that by how much as wee doe in this manner the more desire or do any good thing so much more shall be our glory in heauen This instruction I confesse may seeme vnto many to be full of difficulty but surely the beginnings of all things doe appeare to be such to all beginners for they iudge they shall neuer attaine to that they haue begunne but yet so long doe they exercise themselues in those things that by continuall exercise they become Maisters where at first they durst not call themselues Schollers And obserue it for trueth that if any man haue a will inflamed with deuotion hee shall doe all these things with such facilitie that in a sinall space of time hee may seeme to haue done wonderfull things But vnto him who is not enkindled with so great a flame of deuotion this must be a rule which wee now lay downe wherein shall distinctly bee touched the manner and reason which hee must obserue in attaining vnto it Let a man on the one side propose God as his chiefest friend and himselfe on the other side when the will is moued to desire any vertue or profitable thing let a man consider with what end hee it moued and hee shall perceiue for the most part that hee is moued either with feare of punishment or loue of glory and vertue Now this motiue ought not to satisfie vs although it bee not euill but seeing mans will preuented and assisted by the grace of God hath so much freedome and power in some measure as to forsake the one and chuse the other and seeing we know the will of God to be much more excellent and more woorthie to moue vs then our owne will wee must now forbeare to bee moued after that manner as wee haue beene and turne all our will to desire the same thing after the best manner namely because he would haue it so who is worthy of all obedience Surely he should of right account himselfe vile and wretched who desires or doth any thing moued thereunto with a naturall desire albeit the thing be good and holy seeing hee hath euer the will of GOD present before him which should mooue him euer to will and desire but chiefly seeing GOD giues euer such strength as that one may forsake his owne will as it is stirred vp with a naturall desire albeit a good desire and be moued with a heauenly desire And so much difference there is betwixt these two scopes and motiues that nothing in this world differs more from another then these two doe the one from the other so that the one of these is incomparably more excellent then another as the Sunne exceeds the brightnesse of a candle the Sea a drop of water infinite talents of Gold a peece of Lead Therefore let vs euer endeuour to desire and worke being moued with so happy an end and motiue seeing the Diuine Goodnesse most desirous of our aduancement and glory doth binde vn to do all our workes corporall and spirituall great and small proceeding from the body or the soule euen such as are done according to our naturall disposition to do them I say onely because it is the will of God wee should doe them For all our actions from the least to the greatest serue for the conseruation of this naturall life and as wee cannot forsake them so in vsing them for the loue of God they much further to the increase of a holy and happy life and so the least and meanest worke wee doe is in the sight of God of more worth then the best and highest action performed of him that hath not the same scope And indeed it is a thing wonderfull and worthy of
thing is And I am resolued to dispatch these things in few words that they may make the better impression in our memories Therefore it is most iust that wee should serue so Great a LORD in respect of whom all creatures in heauen and earth are of so small esteeme as a droppe of water to the Ocean Nor shall his goodnesse methinkes lesse inuite vs which we ought in euery moment of our liues a thousand times to recount Surely amongst the abiect men of the world it would bee accounted for a great fauor if some King or great Lord should for their loue inuite them vnto him by rewards when for some foule Treason committed against their said King or Lord hee might iustly take a seuere reuenge of them Yet should his bounty and goodnesse appeare to be greater if for such Traytors such a Lord should expose himselfe to many afflictions and death it selfe But yet aboue all these beyond all comparison doth the goodnesse of GOD shine towards vs. For being of so great Maiesty and standing neede of nothing yet he choose to leade a life of so great labours and sorrowes vntill by most cruell torments hee laide it downe that hee might giue life vnto them that were worthy of death and that hee might inrich them with more sublime life and eternall riches which were such ingrate Traytors vnto him This Great GOD of his infinit goodnesse besides the benefits wee haue spoken of hath also commanded his Angels continually to serue and guarde vs Hee hath commaunded that heauen and earth should not for a moment of time cease from our seruice And besides all these that hee might shew his exceeding goodnesse the more aboundantly hee hath promised to bee with vs to the ende of the world Hee procures by innumerable meanes that wee should increase in all true good nor doth hee at any time consent that those which serue him shall bee afflicted but vnder condition that by the same there may much good come vnto them for hee more desireth our good then wee out selues But indeed I aske what will hee not doe for our good who was contented for vs with so great afflictions to deliuer himselfe vnto death Surely whatsoeuer can herein be spoken is nothing to him that shall attentiuely consider these things 3 I also said that to the end we might be the more animated to serue this so Great and good a LORD wee ought to consider the greatnesse of rewards wee expect if we doe serue him and seeing they are so great that the whole world sufficeth not to expresse or conceiue them 1. Cor. 2.9 let it suffice for this present consideration that it were a farre more sorrowfull message if it were shewed but to the least of them that liue in Heauen that GOD had determined to take him thence and to make him King of the whole Worlde then if it were shewed to some King of the Earth that GOD would the next day depriue him of his Kingdome and suffer him for to be thrust thorow with his own Subiects speares This is so true and neede so little proofe that no man doubteh of it but hee that Iudgeth ill of all Truth And surely if hee who serueth GOD should not expect these great and excellent rewards in Heauen but onely peace full of the ioy of the heart which they doe possesse in this life that giue themselues to holinesse and the contempt and reiection of the vanities of this world and that they might bee freed from the miserable and neuer contented or quieted life which they liue that liue in sinne euen that onely ought to suffice hereunto that our whole life should bee dedicated to the seruice of this Great GOD how much more whilest wee expect so great and excellent rewards euen such as no man can expresse Therefore he that considereth these things and is not stirred vp and animated to serue God let him certainely know that hee is benummed with the sleepe of death yet let him not omit to labour that hee may be stirred vp for God is readie to giue remedie to our diseases if with humilitie we doe as much as in vs lieth But if anie bee not stirred vp with these things it is good for him to search in himselfe and to get some remedie if happily hee be obnoxious to some secret sin of which he hath had no remorse of conscience which if he finde let him minister a remedy by true amendment and repentance and hee shall by and by feele health and strength to doe all that is good and this sweete sinne may be called inordinate loue which begetteth some inflation and swelling in the soule And hence it is that God often forsakes vs and giues no remedie to our dulnes till we finde out and amend that secret fault for wee must not onelie serue GOD in some things which he commaunds but in all nor must we desire to vnderstand in his seruice that onlie which is pleasant or not very grieuous but euen that which for our pride and malice shall be very laborious therefore let all men bee mooued by these three considerations to acknowledge that they ought to serue this God euen in the highest and strictest course that is heere proposed FINIS LONDON Printed by Nicholas Okes and are to be sold by Thomas Adams at the signe of the Bell in Pauls Church-yard 1617.
full of milke and bones full of marrow such as come in no mis-fortune like other men but yet when they shall haue their eies opened to consider the necessity of it and that as he said of time hoc mometuÌ„ vnde pendet aetermitas Ber. this is the thing vpon which eternall saluation rests they will submit their scepters to his seruice who hath created all creatures for their seruice to maintain their scepters and greatnesse And the rather because in maximo honore minima licentia est the greatest honors haue least liberty to sinne and except we being vn-thankfull will become like beasts which stil drinke of the riuers without euer thinking on the spring they must return God greate homage for great honors Vilissimus reputandus est Symmachus nisi praecellat scientia samlitate qui est honore praestantior He is to be reckoned most vile of all others who excells in honor except he also excell in knowledge and sanctity For as no wife man loues that hawke which catcheth him a Larke and eats him a Hen so neither doth God regard that person who costs him much as the great and noble doe and yet doth him little or no seruice at all Besides the example of Kings Princes and Nobles is of much vse to the furtherance of vertue or vice Iacobs Ewes brought foorth sported Lambs according to the colour of the rods before them and men produce works conformable to the liues of great personages but this is a great euill that good examples haue not like force to serue vs to goodnesse as bad haue to induce vs to euill For as a man strucke with the pestilence will sooner insect a thousand then so many can helpe him being insected so one vitious many may more easily infect a thousand then so many can make one vitious man good For vice is heere in her owne foule and comes vp with-out planting with no paine much more when it is well sorâ—â—â—â—ied without and well laboured too but verâ—â—â— is â—â—â—â—anger on earth like 〈…〉 throwen into the ground which after much care and labour prospers but slowly especially in the contagion of these times which are the dregs and sink of all ages in which vertue is a prodigious mouster and piety a fowle crime or at least sottish simplicity It is hard for flockes to feede among thornes and not leaue some of their wooll behind them so is it hard for an honest man to liue amongst such corrupt and contagious persons but hee must loose some of his innocency Therfore the LacedemoniaÌ„s wisely inquired what play-fellowes their children vsed for feare of hauing them tainted with vice But aboue all others it behoues great persons most not onely to haue care that they giue no ill example but also that they take none from such as are about them for as it was wisely said of worldly Gouernors Publius that male imperando summum imperium amâ—â—titur So by ill gouernment of the soule in taking contagious example from others and giuing ill example to others is the kingdome of heauen lost and many by their ill example drawen into the same downfall Alphoâ—â—sâ—s King of Arragon was wont to say thâ—â—â—s the Marigold â—orned it selfe to the motion of the sonne so the pâ—â—ple are turned and tramed after the manners of the Pimâ—e Râ—◠〈…〉 nemo non eadem velit Sen. If the King follow holy courses there is no man but will do the same For as from the health of the head health is deriued to euery member and from the light of the sunne light is communicated to all the world so from the Prince and Gouernour goodnesse descends vpon all the people But as the head being sicke and weake all the other members languish so the Prince beeing stained either with auarice lust cruelty pride or any intemperancy all the subiects decline from equity reason and goodnesse and accommodate themselues to the disposition of the Prince Aen. syl lib. â—â—in res Alph. It is storied of the same Alphonsus that vnderstanding how Pomegranades were by art made sweet sauory and delicate meat hee made thereof this excellent application surely euen our selues by our industry and holy art of example ought to make our subiects better beeing of themselues of a fierce and froward nature And surely he spoke well of Augustus Caesar that a good Prince teacheth his people to doe well by doing well himselfe and being imperio maximus exempto est maior great in power was yet greater in holy example For as the Ewes conceiued such coloured Lambes as the rods were that lay before them Gen. 30. so such as are the Princes actions such are wont to be the peoples conceptions cogitations and issues Whence it is that a Prince should so obserue his owne Law that his subiects might be stirred vp to the same and so settle himselfe to the seruice of God and obseruation of his Iawes that all his people by his good example might be drawn to do the like But seeing that as a ship without a Pilot sailes not whither it should but dasheth it selfe on the rockes and shelues and so they who study to serue God but yet without God wanting an order therein God being the God of order walke in a Labyrinth and maze falling into doubts whilst they seeke resolution like Cleophas that talkt with Christ and yet knew not Christ like birds fluttering but yet cannot slie therefore euen the greatest and wisest stand need to furnish themselues with holy directions and to labour by all meanes for a measure of grace and the feare of God to keepe out the ouer-flowings of vngodlinesse in our age wherein vices are become good manners and de-bausht humors and prophane vanities are past into nature and turned into complexion For Gods haruest in this world is but a handfull and that little remaines of people that serue Christ in truth can fearce get breath in this corrupt ayre it is so contrary to them They are here as fishes without water as the remainders of great massacres as peeces of plankes after the wracking of a great ship such a contagion is spread amongst vs all If then where God is best known he be ill seâ—â—ed how much more where he is not knowne indeed at all If vices be â—â—e in the sanctuary how much more in the body of the Temple and dwelling of the wicked In such a deluge of iniquity whâ—â— helâ—â— is there to keepe vs from drowning but by sincere seruing of God to worke his holy seaâ—e into our hearts And if we doe this it will easily be seen by our liues For when the kings Porter stands at the gate and suffers none to come in without examining what hee would haue it is an euidence that the King is within But when the Porter is absent and the gâ—tes open to receiue all that come it is an argument of the Kings absence so in a Christian when the feare of God is present
For one sinner destroieth much good Eccles 9.18 nay the breath of a wicked person is euen bainfull to the company Nor let them euer thinke that such a companion or such a seruant as is not the true seruant of God Suidas can euer bee faithfull to them For as the Historian reports when one changed his religion to please the King hee was iudged to loose his head and one appointed to cry at his execution He that keepes not faith towards God what sound conscience can he haue towards men therefore in euery great house there would bee prouision of besoms and wings to sweep downe the Spiders webs so by leauing them no place nor meanes to hurt the harmlesse slies the Spider it selfe might at last be quite swept our too Nor let them thinke that because they are great they may vse what customs companions and seruants they please For as Alexander to a City of Asia that offered him halfe their riches to desist from war answered I came not into Asia with a purpose to take what you would giue me but that you should retain what I would leaue you so faith God to them I came not into your houses or kingdomes or soules that you should condition with me what I should suffer you to doe and to liue as you list and to take such conditions of you as you would giue me at your pleasure but that what conditions I haue thought fit to require of you you should accept them and thinke them best and most happy For God is our summum bonum wee must not rest below him not yet reach aboue him below him is dangerous neglect aboue him is damnable presumption Therefore must wee not loue God forour owne profit or pleasure which is the soule-killing custome of most in the world for such a one is like a child that faith his prayers that he may haue his break-fast But we must loue him how-soeuer it fare with vs with-out any respect of our owne good because he only is worthy of our loue and nothing is worthy of it but he and in his loue consists all our happinesse I say there is great need therefore of the practise of this art of seruing God as this short pro-gresse sets it out seeing it brings vs not only within the view of the heauenly Canaan but euen into the bosome and communion of his loue And seeing also we liue in the dregs of time wherein it is come to passe that as the waters couered the whole earth so pride and other monstrous impieties hath couered it againe and not suffered eight persons to escape For doe we not see the City of God the holy profession of Iesus Christ to bee destitute of walls gates and guards and the repaire of it either hindered by sects of men madly furious or else oppugned by the craft and cunning violent assaults of men either meerely epicures or sottedly superstitious on the one side Christ Iesus is vtterly cast off by the lust of these most impure hogs that are euer wallowing in the myre on the other side the riches estateâ— of the meaner sort nay often of the greater sort is exhausted and vtterly rained by the greedy auarice of most cruell and barbarous vâ—â—oâ—s and other time-sellers here shall we see bodies by drunkennesse and gluttony consumed there by lust surquedry and pride and other intemperancies both bodies soules and ostates ouer-throwne and all places and persons with extreme filthinesse and fopperies slurred and defiled to say nothing of whole Prouinces and Kingdomes by intollerable bribery extortion symony sacriledge craft and cruelty miserably expiled and robbed and none to be found for all this which dare or can meete with these mischiefes and the most part of men hauing so cast off all hope of amendment of these great euils as that they thinke they may bee numbred amongst those diseases which are so desperate as either by no aâ—t can be cured or else whose cure is as dangerous as the disease For though Nebuchadnezzar bee dead yet his pride is come amongst vs though Sodom be burnt to dust and ashes yet are her sinnes remaining if not raigning with vs though Symon Magus be gone yet hath he left the staine of symony in the highest degree to vs though Iezabel be dead yet doe bribes liue and thriue and beare away the bell in all businesse and men begin to take courage to commit any sinne by example For when the pillars sinke the Temple falls when a great tree is hewen downe which is a shade to the beasts and a rest to the birds many leaues boughs and twigs nay the shrubs and lesser trees are borne downe and crushed with it so many doe fall with them whose lampes should giue light to others and thinke it no sinne to sinne by example and for company This being so it is not only necessary that some stand vp in the gappe to turne away the wrath-full dis-pleasure of God from vs but also is fully confest that froÌ„ this Pro-gresse of the soule most apt and necessary helps instructions may be drawne to the vse of all sorts of men of our times For if we call to mind those heauenly secret and wonderfull mysteries of our saluation also those things by which all mankind is either much furthered or greatly hindered in the way to heauen to conclude if we call to minde those things which aswell the Church of God as kingdomes states stand as much need of vs as the world doth of fire and water wee must needs confesse that in this Pro-gresse are proposed most excellent necessary and profitable things of all men to bee knowne and obserued How great a benefit the diligent reading thereof may bring to all sorts accommodating and directing all things therein to the vse of true religion and increase of holy life the due consideration of the parts and true practise of the passages thereof will sufficiently declare For here are shortly and plainely deliuered the true and onely means faculties and helps to raise man to the highest step of perfectioÌ„ in glory Now for as much as the world is postered with a kind of people resembling seruants and men of low condition who expecting in the lobbies and out-rooms their masters comming and being idle and brainlesse how to bestow their time well do take a coale and with fond and filthy phrases be-sincare the faire plastered wâ—ls I assure my self to meet with some such enuious idlebies or ignoraÌ„ts as most men doe that put themselues vpon the worlds stage by publicke writings who with the blacke coale of a blistered tongue will not sticke to bespawle and depraue both the worke and the worke-man Therefore as those that for some time haue bin exercised in some craggy difficult and dangerous place desire much to come into some safe and wished hauen wherein they may take their rest and with true pleasure and delight call to mind their former labours and losses so I
and regardfull of Sacred Spirituall and Diuine things remembring euer that of our Sauiour Math. 6. Seeke first the Kingdome of God and the righteousnesse thereof and all these things shall bee ministred vnto you From which things euery good Hearer may receiue helpes vnto hearing for then none of those things whereof we spake last shall befall him but the quite contrary But aboue all let him consider well the fourth Commandement what that meanes and what is the scope of the Lords Saboth 1 Then let the care of Fields Farmes and all carthly things be on that day set aside 2 Let all men leaue their labors on the euen of the Sabaoth in a fit and seasonable time that they may repose themselues to sleepe at a conuenient houre 3 Let them bee mindefull of fasting to bring to the house of God a body and minde not cloyed with eating and drinking 4 It will be very sitting that all marriages birth-feasts drinkings and other such feast-full meetings be forborne 5 And that nothing may hinder any of the family from taking the chiefe blessing of the Lords day it were not amisse that all or the most of our prouision for the Sabaoth were prepared the day before least the women should beare the checke of our Sauiour vnto Martha Luk. 10.41 42. Martha Martha thou câ—â—est and art troubled about many things but one thing is needfull Mary hath chosen the good part which shall not bee taken from her 3 Men may not lie lurking at home on the Sabaoth as many vse to doe least the like befall them that besell Thomas when our Sauiour entred into the house where the Disciples were and breathed on them saying Iohn 20. Receiue the holy Ghost but Thomas not being amongst them sayled of the blessing But let all men desire to frequent the holy Assemblies after the example of Dauid who wished rather to be a doore-keeper in the house of God then to dwell in the Palaces of Kings 4 Aboue all things the hearer first must not come alone for not onely the father of the family is to bee saued vnto him alone was not the fourth Commandement giuen the promise is not onely made to the father of the family secondly much lesse must hee come like a scoffing deriding Lucian to mocke and floute at at the Word or Minister thirdly nor with a minde to iudge as a rigide proud curious busy censuâ—er fourthly nor must hee come of custome as many doe who are like vnto the high-waies which are so troden that no seed can fall into it fructifie fiftly nor must hee come with a loathing as if hee cared not or needed not to receiue any further instruction sixtly nor must hee come as to Stage-plaies seuenthly nor yet with his eares stopt like the dease Adder or with a purpose not to assent to the doctrine But first hee must come accompanied with his family his wife children and seruants and those must hee bring well prepared and admonished of their duty knowing that vnto them the fourth Commandement was as well giuen â—s vnto himselfe and that vnto their godly and holy profession of Gods name there is a blessing promised as on the contrary to their impiety there is denounced a grieuous curse they also are such as God hath a care ouer and offers vnto them the holy meanes of their saluation Secondly hee must come with an honest and good heart endued with the reuerence of God and his sacred Word euen as the Israelites who being by Moses commanded to prepare themselues for the sacrifice of the Passe-ouer Ex. 12.27 bowed themselues and worshipped Thirdly with the minde of a learner godly holy and not curiously searching out all things Fourthly with a resolution to heare vnderstand and practise the words of holy instruction remembring that sweet inuitation of the Prophet Come let vs go vp to the Mountaine of the Lord Esay 2.3 to the house of the God of Iacob hee will teach vs his waies and wee will walke in his pathes Fiftly with hunger thirst and reioicing euen as the zealous King whose soule panted for the Lord Psal 42.1 â— as the Hart brayeth for the riuers of water whose soule thirsted for God for the liuing God that hee might appeare before the presence of God Sixthly let him come as vnto the Theater of a great King Seuenthly and with his eares open hauing this onely scope before him to heare and giue place to the truth 5 The hatred and contempt of all men must be cast off first of the Minister a thing which many wicked parents plant in the hearts of their children A maine block to all holy preparation This is the most crafty stratageme that Satan caâ—â—se for the hatred and contempt of the Minister brings with it the hatred and contempt of the doctrine and the whole fruite thereof both in this life and that to come The hatred and contempt of the Minister is a meanes to with-draw the hearer from the Church or if he come moues him not to like of his doctrine or at least to enterprete euery thing vnto the worst sense Secondly there must be no hatred or contempt in him of any other of the hearers least that be truely verified of him 1. Ioh. 4.10 How can hee who loueth not his brother whom hee hath seene loue God whom hee hath not seene What shall wee thinke of him that giuing sentence of death vpon a murtherer shall himselfe kill a man in the face of the open Court And what father will suffer the hatreds and brawlings of his children at his owne Table Then let him bring with him to the Church loue and honour first of the Minister of God remembring well the fatherly and sonnely relation that ought to be betwixt the Minister and Hearer the holy and painefull worke of the Minister for his saluation his owne manifold imperfections and the labour to amend them the variety of gifts and graces for the loue and honour of the Minister will bring with it the loue and honour of God and his sacted Word and other singular fruites of piety Secondly the loue and honour of the other hearers Psal 133.3 For how good and ioyfull a thing is it for brethren to dwell together in vnity Behold the vnspeakable graces of loue dilated and enlarged in three whole chapters to the Corinthians 1. Cor. 12.13.14 chap. Then when the hearers stand thus affected amongst themselues with what alacrity and comfort will the word of God bee heard and without any offence With what fruite will prayers be powred out to God Let euery hearer bee mindefull of that sweete admonition to bee reconciled to his brother Mat. 5.23.24.25.26 before the offering of his gift 6 The hearer must not cast off the care of his neighbour as if it were no matter whether hee come prepared with him or no for except his neighbour come also sanctified the whole lumpe is corrupted and so
ingrate as to passe by such and so greate a benefite without thanks who is so colde as that hauing tasted meat so reeking hoate with loue doth not also himselfe waxe hoate surely that were a signe either of spirituall death or of stupidity disposing vnto death After the holy communion if thou doest not feele some spirituall refection it is a signe of spirituall infirmity or death Doest thou put fire in thy bosome and feelest no heate or hony into thy mouth and feelest no sweetnesse how then canst thou eate and drinke at this heauenly Table and not be drunke with the plesures of Gods house therefore let vs learne of others who haue receiued small fauours with thankfull hearts to take this great benefite with no lesse thankfulnesse When Boos perswaded Ruth to gleane the cares after his seruants he said vnto her hearest thou my daughter goe to none other field to gather neither goe from hence but abide with my maydens let thine eyes be vpon the field that they doe reape and goe thou after the maydens haue not I charged the seruants that they touch thee not besides when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne This benefit with what thankfulnesse doth she repay it she fell on her face and bowed her selfe to the ground and said how haue I found fauour in thy sight that thou shouldest know me seeing I am a stranger but thou art called not by a rich man but by God not to gather cares but to eate the bread of life not to drinke water of no value but to drinke the pretious bloud of the Lord art thou inuited with what great humility what great zeale what great affections of loue oughtest thou to giue thankes for this benefit Ester inuiting her Lord Ahashuerosh to a banquet hee so esteemed it that he said vnto her What is thy petition Ester that it may bee giuen thee Est 7. And what wouldest thou haue to bee done Albeit thou askest the one halfe of my Kingdome it shall bee giuen thee Out of doubt here is greater cause without all comparison of thankefulnesse for there the handmaide inuites the King but here the King inuites his vnprositable seruant there are earthly cates here are heauenly viands from the banquet proceeded the death of an enemy and temporall safety but from this ariseth the destruction of sinnes and spirituall saluation Who thē is it that admitted to so magnificēt a feast doth not offer vnto God so inuiting him not onely a part of his heart but the whole heart and whatsoeuer he is or hath Who is it that doth him not all duties of loue and praise 2. Sam. 9. What did Dauid with Mephibosheth that he might shew towards Ionathan his father did not hee promise him all fauour Did he not restore vnto him the things that were Saules and commanded him to eate meate at the Kings table And what answered Mephibosheth Who am I thy seruant that thou shouldest looke vpon such a dead dogge as I am Behold what God hath done for thee euen wonderfull things he hath giuen thee many benefits hee hath left thee a dispensatory and most rich reconditory of all graces the blessed Sacrament hee hath giuen that his flesh to eate and his bloud to drinke And what wilt thou do vnto him Wilt thou bee vnmindefull of so many and great benefits contained in one Sacrament Wilt thou forget the Sacrifice of praise and thanksgiuing Wilt thou goe from this table by and by to thy worldly imploiments the Lord complains of those ten leapers whereof but one returned to giue thankes Luk. 17. where are the nine and that worthily for nothing is more damnable then vnthankfulnesse And what complaint will hee take vp of thee if thou receiuing not a corporall but a spirituall health shall either returne no thanks or very cold ones and so great a guest being left alone and vnsaluted shalt betake thy selfe presently to the cares of the world It is the duty of all holy men as soone as they haue tasted this heauenly feast to recognize the great benefit of it and to giue God immense thanks for it Holy Dauid may seem to haue prophesied the same all such as are fat haue eaten and worshipped all they that goe down into the dust shal kneele before him And who are these fat ones of the earth are they not the righteous and holy men which in this world possesse the true riches and are fatted with celestiall cogitations and enioy the most pure pleasures of the spirit Who are those that go down into the dust Is it not the humble in heart who in contempt of themselues fall downe vpon the earth and make themselues inferiour vnto all These doe first eate that is take the misteries of the body and bloud of Christ presently praise the Lord and adore him with thankefull hearts I doe no wrong vnto this place of the Psalms in expounding it thus for two worthy learned men long since haue so vsed it Bas Theod. Thou therefore that couetest to imitate these fat ones of the earth and wilt be partaker of their good things doe not thou separate the things which the Spirit of GOD hath ioyned together eate and adore receiue the benefit and at the least returne though not sufficient yet such slender thankes as thou art able Say with the same Prophet Psal 56. vnto thee will I pay my vowes vnto thee will I giue thanks Where wee read thy vowes are vpon mee O God I render praises vnto thee Thy vowes my God and thy desires or those which thou desirest from this thy creature are not farre off I can easily haue them they are ready without mee I haue them within my selfe which are praises and thankefulnesse which for so great a benefit I will answere thee Being with such cogitations as this stirred vp thou must for some halfe houre or as thou shalt thinke fit get thee into some priuate place and bestow thy self in giuing of thanks And if thou hast not better of thine owne or be one of them who being acted and lead by the Spiof God need no preuention of meditations thou maist vse these seauen meditations which may be assigned to euery day of the weeke 1 Meditation 1. Behold Christ Iesus thy Sauiour in thy heart by faith as a most potent King and thy selfe as one guilty of many sinnes standing before him and desiring mercy 2 Giue him infinit thankes 1. That he hath beene pleased to leaue thee so great a pledge of his loue as to be present at this holy Sacrament not as a Iudge punishing thy sinnes but as a most louing Father and King pardoning thy offences 2. That with so great fauour hee hath heard thy praiers put vp with such a polluted heart and lips 3. That hee would condiscend to dwell in that fowle and vnprepared house of thy heart 3 Detest all thy sinnes before him conceiue
affections words and actions turne the eyes of thy minde vnto that vice which thou impugnest or that vertue which particularly thou exercisest and looke diligently in which thou hast failed or profited and so shalt thou easilie twice euery day fall vpon this profitable exercise of discussing thy selfe From which thou shalt gather these two principall benefits first thou shalt purge thy selfe from thy sinnes by true repentance and prouoke thy selfe to a purpose of amendment secondly thou shalt know thy selfe within and without euen to a haire which is the mother of all other graces For if thou shalt search not onely into the boughs but also into the rootes not into the imperfections but the originalls of them thou shalt see thy selfe plainly to bee full of filthinesse and empty of all goodnesse neither shalt thou any thing esteeme thy selfe but rather euen from the bottome of the heart despise the best things thou canst see in thy selfe 3. Things to be done is how to compose thy selfe to sleepe After thou art laide downe in thy bed recite some Psalme or Prayer or meditate some holy thing And consider with thy selfe of what moment the grace and loue of God is vntill that sleepe came vpon thee So shalt thou be made apt and strong to repell all temptations and euen in thy sleepes shalt be able to resist Satan tempting thee and from the custome of well doing thou shalt feele thy selfe stirred vp to prayer and all holy desires Herein take the deuout mans counsell when thou goest to bed euermore carry something with thee in thy memory or thought in which thou maist quietly sleepe which will also sometimes helpe thee to sleepe and which following thee waking may restore thee into the state of yesterdayes intention So shall the night as the day bee alike light vnto thee thou shalt quietly sleepe and when thou risest thou shalt bee the more nimble and ready to returne vnto that which thou diddest not wholy forsake and leaue If any temptation or passion take thee returne to prayer and take vnto thee all the complete armor of the Apostle and adde vnto it the consideration of eternall fire the torments of the Saints the constancy of Martyrs the trophees and glories of such as witnessed a good confession Consider diligently the stones where with Stephen was stoned the broyle yron of Laurence the clubs the hooues the thornes the flames the wheeles the sharpe flints the scalding waters and leads the teares contrition and repentance the teeth of beasts the horrid prisons the streight giues of the Saints and so God assisting thee thou resisting it thou shalt ouercome fire with fire thou shalt confound the diuell and shalt sleepe and rest in the peace of Christ 3. The things which are to bee done euery weeks 1 Albeit I know the custome of our Church hath otherwise ordered the matter yet if fitlie it might bee done euery weeke I should thinke it very full of comforts and profit if thou diddest receiue the holy Communion For the frequent vse of receiuing this Sacrament is of so great moment if it be taken not out of custome but of loue and deuotion that it would minister great helpe to the aduancement of true pietie For what shall the Sunne of righteousnesse doe receiued in the hart but enlighten the receiuer what shall the fountaine of loue doe receiued in the minde but comfort the receiuer what shall the true life doe admitted into the bosom of the heart but increase the life of the soule and bring it vnto all perfection a man by much traffique and merchandize often gaineth much but if hee chance to light of some pearle of great value out of doubt he shall be much richer For this may suddenly make him a rich man So a man may grow rich by the practise of many vertues but if he often fall vpon such inestimable Pearles as that of the Lords supper where is the true myne of all rich and heauenly Diamonds how quicklie may he become a Christian of infinit worth For all other vertues giue vs but to sippe vpon the litle riuers whereas this giues vs to drinke our fill out of the fountaine it selfe Yet great care is to bee taken that wee come well prepared hereunto least we should eat and drinke our owne damnation He that comes coldly and of custome gets no benefit by it but rather much hurt because he discerneth not the Lords body But if hee come with such deuotion and disposition of heart as becommeth a man to doe to so heauenly a feast he shall finde in himselfe the wonderfull effects and power of it and a maruellous change in his whole life Herein are two extreames to bee auoided First of them that would not come so often to the Communion but yet doe come to auoide the penalty of the Law or suspition that they are not so found as they should be Secondly of them that would receiue far oftner if they might then other men doe The first of these are sicke either of sloath or ignorance because either they neglect duly to prepare themselues to the Lords Supper or out of some seruile feare and tendernesse of conscience they thinke themselues not worthy of it If sloath and coldnesse of deuotion be cause hereof then is he to be cured of this coldnesse with such things as may inflame him as before in this Treatise and with considerations of the greatnesse of this mystery and the fruits of it What good Sonne will neglect to come to his most louing Father what brother will refuse to come to his elder brother on whom he wholy depends what wise doth not willingly entertaine her louing husband and why should any flie from the entertainement of the author of his iustification sanctification and remission of his sins and the giuer of all graces In this banquet is the sweetnesse of the soule and the fruit of all vertues Here shall hee eat the bread that comforts mans heart heere shall he taste the hony that is sweete vnto his throat here shall hee drinke his wine and milke For he that eates shall eat to satiety and he that drinkes shall haue riuers of the water of life slowe out of his belly What and how great profit is in this feast where sinnes are cleansed vices extinguished passions doe acquire a measure vertues an increase and heauenly gifts their perfections how great is the sweetnesse of this table where is water cooling wine inebriating milke refreshing him hony sweetning and the bread of life eternizing Desire euermore to be partaker of the grace of it and if thou doest feele no hunger of it know thou art sicke and labour to be cured Those other that desire to communicate oftner then others let them take heede it proceede not from emulation because others doe often receiue it and they would gladly be accounted deuout let them cheeke themselues of too much pride and hypocrisie and if it proceed of some sensible deuotion which they thinke