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
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
alike happily 11 The manifolde vices and defects of the Ministers in their words 12 The handling of Gods word vndecently and without zeale namely by such as doe make Sermons to bee but opus operatum and that it sufficeth onely to heare them albeit without all care of the dignity of the Word and all zeale of profiting 13 The life of many Ministers not being conformable to their doctrine 14 The example of others that neglect contemne or deride the hearing of Sermons 15 The exaggeration and pressing of the vices of the Minister passing by all remembrance of his vertues 16 The hatred both of the doctrine and the Teachers 17 A praeiudicate and fore-conceiued opinion These doe cause the hearing of Sermons to be vtterly neglected 2 For the impediments which hinder the hearing of Sermons attentiuely and zealously they are these 1 If there be not a due preparation of the hearer as before we spake 2 If either hee come to the Sermon too late or depart from it too soone before it bee ended or the hearing of it by starts and sits so that nothing is fully heard 3 The neglect of some domesticall businesse vpon which the minde runnes or other vnnecessary cares for as there is a time for all things to bee done at home so there is of all things in the time of hearing the Word 4 An euill custome taken in a superficiall and sleight kind of hearing the Word 5 Curiosity which is well declared in the wandring of the eyes too and fro 6 Talking with others and chatting of trifling businesse 7 The reading of bookes at the Sermon time 8 Sleeping at Sermons all causes wherof would be shunned at Sermons not chusing out sit places to sleepe in 9 The great neglect of repetition of the Sermon with our families or a solitarie meditation which hinders much the growth of the Word 3 Now then in the third place followes the aduancements and helpes to the attentiue hearing of the Word which helpes that they may bee the better vnderstood wee must consider two things First what it is to stirre vp euery hearer to the attentiue hearing of the Word Secondly what is required to this attentiue hearing and wherein it consists 1 The things which ought to moue euery man attentiuely to heare the Word Preached are 1 The scope of our creation and of our recordation and regeneration namely to know and serue the true God as hee hath reuealed himselfe in his holy Word 2 The vow that wee made in our Baptisme which we haue often repeated and confirmed 3 That the hearing of Gods Word is a true marke of the Sheepe of Christ and the Sonnes of God 4 The consideration that wee are all the vassals and seruants of God whose will euery one of vs is bound to heare in our seuerall administrations 5 The singular benefite which euery man shall receiue by his attentiue hearing of Sermons 6 The consideration of Gods commandement and his interdiction 7 Of his holy promises and heauy comminations 8 The obseruation of examples how those haue in this life beene punished who either forsooke the sacred Assemblies or else were not present with due attention and on the other side with what profit and comfort infinite thousands haue frequented the holy Assemblies 9 That fearefull iudgement of Christ vpon the contemners of his Word which vnto them that doe attentiuely heare the sacred Word is most wel-come and desierable 10 That God will with reuenging flames burne them to dust that will not know his will 2. Thess 1. 11 The consideration of that too too late hearing of the rich man in the Gospell 12 God doth heare vs when wee call vpon him and why then ought not wee to heare him 2 What is required to the attentiue hearing of the Word 1 Mutuall prayers both of the Minister and hearers vnto God for one another doth chiefly ground this worke 2 The hearers must by the assistance and helpe of Gods Spirit labour to lay aside the neglect they haue of the great profite which comes by the Word of God and Ministery thereof the security of the flesh selfe-loue pride vaine feare of loosing their liberty too much care of earthly things the peruerse opinion that the handling of Gods word belongs onely to the Ministers and that euery man else may at his pleasure liue as hee list the hope of longer life the vaine dreame to thinke it sufficient to heare Sermons onely preposterous iudgement and loathsomenesse in respect of the Ministers person all which as long as they haue any residence in the hearer doe hinder his affection but much more if all these concurre in him or the most of them 3 Auoid as much as is possible in the Sermon time all wandring cogitations curiosities confabulations and talking reading of bookes and sleepe 4 Take care to heare the whole Sermon and to that end come before it begin tarry till it bee ended 5 Chuse a fit place in the Assembly where you may both sit and heare the Minister and like a hunger-starued man feede both your eyes and eares vpon him and his words 6 To this end the hearer must rowse vp himselfe at the Sermon by a censuring of himselfe as namely whether hee perceiue this attention in himselfe or no if hee perceiue any regard-lessenesse or wandring cogitations in his minde let him shake them off saying auoide Satan and by the Spirit of God saying This is the businesse thou camest for apply and attend this But now forasmuch as at the beginning of any reformation other impediments doe arise besides those before spoken of it is not vnproper in this place to admonish the hearer For many in those places where things are reformed according to the Word are hindred from attentiue hearing by these stumbling blockes following 10 By an inueterate and antient opinion and custome 11 By a preposterous feare of the condemnation of our Elders Fathers and Friends dead which feare is ingendred first from the vaine boastings of the contrary party touching the word of God secondly from the horrible raylings calumnies and condemnations of it thirdly from the authority of men fourthly from the example of others fiftly from feare of persecutions 12 From considence of themselues as if they or others could not erre 13 From the opinion and conceit of zeale 14 From the boasting of the simplicity of their faith And these must by three meanes bee cared for and cured First by remouing these impediments through a sound instruction in euery particular secondly by stirring them vp thirdly by the vigilant exercise of the Magistrates duety 1 The impediments must bee remoued by soundly instructing them in these particulars First that the word of God foolishly vnderstood is not the word of God Secondly that the horrible slanders calumnies and condemnations of men vnconuicted is an argument of a bad cause that the doctrine of Christ the Prophets and Apostles was not therefore forsaken of the godly albeit the false Prophets
vpon this course of godlinesse because it is profitable for vs to saluation yet let them for this cause inlarge themselues to the highest extent of seruing God because they know it is the will of God that in all things wee might bee magnified as the sonnes of such an eternall Father who is in heauen and admonisheth vs saying Leu. 19. Beâ— yee holy because I the Lord your God and Father am holy Hauing promised thus much concerning the harmes which ensue the ignorance of a certaine methode in seruing of God I will now descend to the first part which is the generall instructions directing vs in all our actions wherein wee must obserue these seuen seuerall instructions and helpes 1. Instruction That knowing our selues to bee naked miserable and of all good things indigent wee should labour euer by all meanes to procure the grace and helpe of God that there may bee such a change made in our soules whereby wee may seele that our will insists vpon this not to seeke the things that are our owne as our owne but to seeke God and whatsoeuer good thing is in him and our selues as the thing that is of God and whorewith of his infinite goodnesse and mercy hee wisheth himselfe to bee serued so that wee hold euermore his most excellent graces and infinite glory as our owne goods nay farre more excellent then our owne and that wee praise him and reioyce in him more then in any good thing which either wee haue or hope for or can happen vnto vs accounting it a perfect happinesse that the Maiesty of God may possesse infinite good things and now it doth possesse and as not hauing any care or regard of our owne selues yet labouring by all meanes that wee may be receiued into heauen where wee may behold him and more perfectly enioy him not for our owne ioy and comfort alone but for that the Diuine Maiesty being of infinite glory of his infinite goodnesse would haue vs to bee so magnified with the sublime inheritance and riches which himselfe possesseth and with him all those which for their last rest and good doe desire that the Diuine Maiesty may haue so great glory as it hath and this is to bee one Spirit with God and is the summe of all Christian perfection For it is a doctrine cleere by the sacred Scriptures and holy Fathers that wee were all brought forth into this world not to rest and settle vpon the brittle good things of this life and in them to solace our selues seeing they are the least lowest and vilest of the good things of God but that vsing them so farre forth as they serue for our necessity according to Gods ordinance wee spend our whole liues in the sublime and high workes of our great God who to this end created vs that hee might make vs blessed and the enioyers of his owne selfe who is an infinite good in whom wee shall farre more eminently and aboundantly possesse all good things then wee are able to magine Againe wee may obserue that albeit God haue not tyed vs vnder the commination of eternall death that wee should perpetually intend nothing else but his obseruance but onely then when any of his commandements are to bee obserued yet by the law of equity whereby wee ought to obserue our selues as the sonnes of so great a Father not onely men of a Religious Profession but euen all Christians are bound to procure vnto themselues a more sublime and heauenly degree of sanctity and euermore to serue that so mighty a Lord and Father For it was not of some few but of all in generall that the Lord pronounced those words Let vs make man according to our owne Image and Smilitude And then is man wholly found according to the image of God when hee exerciseth himselfe heerein to know and loue the wonderfull things of God taking exceeding great ioy thereat And in the Gospell hee saith Bee yee perfect Math. 5. as your heauenly Father is also perfect Surely it is most meete that hee bee holy who is the sonne of him whom Seraphines incessantly call Holy Holy Holy that neuer forgetting whose sonnes wee are we should not thinke it sufficient to be holy in a low degree but as our frailty will suffer vs to striue for the goale of all perfection abstracting our hearts from the loue of all earthly things and reflecting them vpon our Father who is of infinite goodnesse and with great affection illuminateth and sanctified all that come to his Maiesty as to the Father of infinite dignities and excellencies Knowing then our Obligation whereby wee are all bound to this duety of holinesse and chiefly such as haue taken vpon them the office of Guides and Shepheards Let vs withall remarke that as in this world the greatest neerenesse and friendship which a mortall man can obtaine with a King is that hee bee of one will desire and affection with him so true sanctity heerein consists that a man bee of one spirit and will with God But to come to this sublimity and heighth of honour it behoueth him to trauaile through the passages of all vertues which the holy Scripture euery where describes and the Sonne of God with so much labour hath taught vs. Thus hauing seene as through a casement wherein consists our change from men naked miserable and destitute of graces to diuine and heauenly seruers of God scil by seeking nothing but the good will of our good God in all our actions wee proceed to the instructions following 2 Instruction That wee euer haue an eye to the end and scope by which wee ought to bee admonished to doe those things that serue for the reparation and remedy of our wounded soules yea whatsoeuer wee determine to doe before all other things the eye of our obseruation must bee vpon the end that moues vs to the action This is most necessary to bee knowne and euery moment to bee looked on for there is no worke that hath in it more goodnesse then it receiues from the end for which the work is done which end if it bee euill the worke also must needs be so although of it selfe otherwise it were good Seeing then God is an infinite Good that must needs bee the greater good worke which is more purely performed in his sight For declaration whereof it is to bee noted that it behoueth the seruant of God who would please his Lord to plant in his soule a very puissant will or habite of willing ingendred of strong and frequent actes of willing it which will or habite so ingraffed in him may moue him and make him thinke that whatsoeuer hee doth in body or soule whatsoeuer hee shall thinke or speake nay all the vertues hee shall acquire together with this same remedy of his soule and all his deuotion I say that all these things are done because God would haue it so doth euer require them of vs and is for his infinite goodnesse most worthy of
in this methode is most singularly proposed by what meanes one may come to the sublime and perfect practise of all that is written in all the bookes of God and godly men Besides this is shewed by the confession of many who thought themselues before to haue had a sufficient loue of God according to the frailty of man and that they serued him according to his will but yet hauing read some such direction and methode as this is they affirmed that almost they had not serued him at all and that now they serued him more in one day then in ten before And the same shal be also fully manifested by experience of theÌ„ who reading these things againe and againe will euer doe according to this forme or such like euer doing all they doe to the praise and glory of our most potent LORD God shall grow mighty and powerfull seruants of his for euer 2 The 2. point which in this 4. iourney of the soule to heuen I proposed was a daily short methode of practising such holy duties as wold make our whole liues a sweet smelling sacrifice to God This I will dispose into these sixe considerasitions 1 The duties which are to be done the former part of the day 2 Those to be don in the euening 3 Such as are to be don euery weeke 4 The duties to be don euery month 5 The duties to be don euery yeare Lastly the duties which at all times are to be done 1 The first worke of the day is is leauing of our beds and applying of our mindes to watch labour Wherin we must preuent the sun and euer thinke we heare the voice of the Angell arise quickly Act. 12. This timely rising is of great moment for vpon it dependeth the whole sensible deuotion of the whole day and the diuine visitation Assoone therefore as thou art vp turne thy heart and minde vnto God and labour in that first moment of day to bind him vnto thee with the affections of thy loue For it is iust thou shouldest consecrate vnto GOD the first fruits of the day and first receiue him into the closet of thy heart as that guest who to this end turneth in vnto thee and bringeth with him a troupe of vnspeakable graces to season thy heart and sanctifie all the actions of that day To this end therefore thou must cast from thy heart al thy cogitations wherwith Satan laboureth to exercise thee offer vnto God the first fruits of thy cogitations either in thought or some holy meditation vpon thy knees vntill thou hast coÌ„ceiued some affect feeling of deuotion labouring to cast froÌ„ thee al vaine cogitations which then doe chifely infest thy minde for hereby thou shalt be more deuout to euery good worke and more expedite al that day This is of great moment because if thou openest the gate of thy heart to any vaine cogitation or care it will make thee vnquiet and lesse apt to pray It is in the power of thy will Gods grace assisting it to admit this cogitation but not to reiect it after it is admitted because after it hath gotten the possession and dominion of the heart it will be very difficult to cast it out Whilst thou art it cloathing thy selfe inuocate the blessed Trinity and pray with heart and deuotion for the obtayning of zeale to pray of holinesse and diligence in performing the duties of thy calling For this purpose thou must haue in memory some such short praiers as may stirre vp thy affection This done and thy selfe being fully made ready cast downe thy selfe before God and with as great affection of minde as thou canst giue him thankes that hee hath giuen thee as quiet night and wholesome sleepe that hee hath graunted thee a new day and longer time to acquire thy eternall saluation and that hee hath deliuered thee from many daungers both of body and mind from all the iullusions of Sathan and thou shalt instantly begge of him grace to shunne all kinde of sinnes to performe worthily the duties of thy calling and in all things so to seeke his most holy will that thou maist be acceptable vnto him offer vp vnto him thy body and soule thy cogitations desires words and workes in the vnion and merit of Iesus Christ that from it and it onely they may become acceptable to him Lastly put on a full resolution of shunning some particular defect and sinne and of exercising some particular vertue and aske of GOD a speciall faour and helpe to the performance of this holy worke 2 After we are thus risen from our beds wee are to prepare our selues after a little while to pray For he that comes to pray vnprepared is like vnto him that teÌ„pts God because hee doth not so much please God and obtaine any thing of him as he doth prouoke his indignation against him Now the preparation which then is to bee made is of two sorts 1 If a man bee not of a good memory or much exercised in matters of deuotion hee must from some booke or paper appointed to that vse read againe the points of meditation which he reade the night before as wee shall after shew that the mind bee not in the time of praier wandring to seeke matter and so bee distracted The 2. is conteined in those words of Abrham beginning his praier to God Gen. 18. I haue begunne to speake vnto my Lord and I am but dust and asâ—es In which words are three things which this excellent preparatioÌ„ consists 1 That thou thinke thou must pray because thou art but dust and ashes 2 That thou consider him to whom thou speakest that hee is thy Lord God 3 That thou meditate the things thou art to speake A holy father interpreting these words saith thus Thinke not O Lord Chrys that I am ignoraÌ„t of my self and do exceed my bouÌ„ds vse too much confidence For I know that I am but dust ashes but as I know this and know it clearely so neither am I ignorant of this that the greatnesse of thy mercy is plentifull that thou art rich in goodnes wouldst haue all men to be saued Think therefore whom thou art to wit a most vile man a most ingrate sinner for thou art indeed dust and ashes dunge and stinch it selfe and with this cogitation humble thy selfe Thinke also to whom thou doest pray namely to the most wise mercifull and potent God the louer of Angels nature the repairer of mans nature the framer and maker of all things Admire his dinine Maiesty inâ—â—mously present which susteines thee loue his infinit goodnesse which is ready to heare thee and graciously to fauour thee be rooted in hope in that thou canst neuer depart out of the presence of so great a King either empty or forsaken Lastly thinke what good affect thou wilt drawne from thy meditation that thou maist direct thy considerations vnto it and what thou wilt pray for that so thou maist obserue
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the
thy Maiesty Let all the guifts of thy holy Spirit rest vpon me O Lord the spirit of Wisdome and Vnderstanding the spirit of Counsaile Strength the spirit of Knowledge and Piety and let the spirit of thy Feare fill my heart that by these guifts I may bee made immoueable from thee and may grow vp to be a perfect creature in Iesus Christ Of other guifts graces which do not belong vnto sanctification giue mee so much onely as may serue to the saluation of my soule and performance of thy will And grant that I may bee imploied all my life in such businesse as may bee to the glorie of thy name my owne saluation Giue me O my God this grace that in all the talents and guifts which thou hast giuen mee I may neuer seeke my selfe but thy praise glory giue mee of thy goodnesse the guift of perseuerance that by no sin I may euer be separated from thee but vntil death and for euer may perseuer in thy grace Giue me by thy immortality and the most blessed death of my Redeemer a happie end of my daies in him and that after a good life in thee I may die the death of the Righteous take from mee the too much loue of this life and the immoderate feare of death graunt that I may so liue that I may say with the Apostle Phil. 1. I desire to be dissolued and to bee with Christ Giue me an inward light of the houre of death that I may flee the flattering inâ—icements of the world giue me an inward sauour of blessed eternity that I may ioyfully forsake all transitory things Giue me a true resignation in thy most holy will that I may willingly depart hence when how thou shalt dispose receiue my spirit cloathed with thy grace loue that for euer it may cleaue vnto thee To conclude take from me whatsoeuer may keepe me from thee giue me O Lord my Redeemer most potent helps to liue holily and die happily These are my petitions O my God these are the desires of my heart which I pray beg by all thy mercies the infinit merits of thy Son may be fulfilled not onely in me but in all my brethren vnto the worlds end that we may euer please thee in this life and inioy thy blessed presence in the life to come Amen Being thus prepared for some good time before the communion it followeth that comming into the Temple thou shouldest cast downe thy selfe vpon thy knees and prepare thy selfe further inuocating the name of God thus O blessed Trinity my God and my Lord I doe now come to be partaker of all those heauenly riches of my Sauiours life death and resurrection 1. In confession of that supreme dominion which thou hast ouer all creatures and of all manner of subiection which wee haue towards thee 2 In commemoration of the most bitter passion and death of Iesus Christ thy Sonne and my Sauiour according to his commandement saying As often as you doe this doe it in remembrance of mee 3 In thankfulnesse for all those infinit riches conferred vpon vs by his most precious death 4 In thankfulnesse for all his benefits wherewith he hath in this world magnified his Saints and mee his most vnworthy seruant O most omnipotent Father I come to this thy true refreshment of soules confirme in mee by thy grace all things which may make me worthily receiue the same I come vnto thee that thou who art life it selfe may by thy grace quicken mee thou which art the light may illighten me thou which art the fire may inflame me thou which art the rest may quiet mee thou which art the purity may purifie mee and thou which art ioy it selfe may reioice me I humbly pray by thy wisdome illuminate me that I may worthily vse these holy mysteries adorne my soule with those seauen fold graces of the blessed spirit that by thy infinit charity I may bee inflamed to receiue it worthily O my God I come vnto thee as smalnesse vnto greatnes as darkenesse vnto light as vncleannesse to holinesse as infirmity to power as the creature to God his Creator O make mee great in thy eies turne my darkenes into light my vncleannes to holines my infirmity to power shew thy selfe in mee as a most wise and potent Creator so a most wise and louing Recreator Redeemer I am most vnworthy to receiue so great fauours I confesse altogether vnworthy because I haue euer offended thee and past by al thy coÌ„mandements vnworthy because I haue euer coldly negligeÌ„tly serued thee vnworthy because I neuer fully with all my heart loued thee vnworthy because I am but dust and ashes nay very filth if any thing be worse worse then that I come vnto thee whom the heauen of heauens is not capable of how much lesse this house I come vnto thee who art the coÌ„mon Father of Men and Angels and who will not reuerence his Father I come vnto thee who art the Lord of all creatures who will not doe homage to such a Lord I come vnto thee as to the Father and Lord whose honour I haue contemned whose sonnes and brethren I haue not once but often both by word and example smitten and who will not tremble to stand before him so offended I come vnto thee my Lord whose seruant I haue smitten vnto thee my Father whose Sonne I haue slaine I smit him by word I slew him by example and shall I not feare such a Lord and reuerence such a Father Yes surely but yet as I come with feare so will I come with hope as I come with reuerence so will I come with confidence For thou hast appointed thy Sonnes bloud whom I haue slaine to be the only soueragin antidote heauenly remedie to heale my wounds and this thy blessed Sacrament to be the Cabinet out of which I must take that sacred plaister for it is the bloud of Iesus Christ thy Sonne 1. Io. 1. that clenseth vs from all sinne He is the bread of life Io 6. hee that cateth of it shall neuer die These words indeed are Spirit and Life they giue Spirit vnto my wounded spirit and life vnto my dead soule O looke vpon thy seruant that I may liue O blesse mee with the guift of such a faith as that out of my belly may flow riuers of water of life Amen 6 How to giue thanke after the Lord Supper is receiued IT were very absurde to receiue so vnspeakable a gift and not to returne thankes if after dinner rest from businesse and imployment be necessary for the health of man that the naturall heate may concoct the meate turne it into the nourishment of the body much more necessary is rest this feast being ended from distractions and businesse that the benefit of this Sacrament may come vnto vs and that it may diffuse his vertue strength into our soules But who will be so
of his belly when the labour of such a foolish man is left without reward because it is not approoued of his maker This sence I must not bee said to seigne for a great learned father auoucheth it saying Greg. Bread not vnfitlie is taken for the vnderstanding of the Sacred Scripture which refresheth the minde and giues strength to doe good workes and of-times euen Hipocrites labour to bee instructed in the misteries of GODS Holie worde yet not that they might liue by them but that they might appeare to other men how learned they bee His bread in his belly shall inwardly bee turned into the gall of Aspes because whilst hee gloried of the knowledge of the Law hee turnes vnto himselfe the drinke of life into the cuppe of poison and dies a reprobate whereas hee seemed to be instructed vnto life Nor doth this unfitly fall out that often the Hipocrite whilest hee labours to seeme to know the Word well by the iust Iudgement of Almightie GOD being blinded doth naughtily vnderstand that same word which hee wickedly sought after So that whosoeuer of vanitie and curiositie labour to learne doe not onely faile to bee illuminated in the knowledge of the Truth but are thorowlie blinded that they can neuer come to the knowledge of the truth Seeing hereby the heart of man is so caried away and drawne out of it selfe in considering of the impertinent things that it cannot returne vnto the circumspection of it selfe and so make the most excellent instrument of Vertue Knowledge to bee the ruine and destruction of Vertue Wouldest thou vainely haue thy knowledge set a broach with men But yet heerein thou shalt not become glorious because God casts downe such as exalt themselues and brings them into great contempt Wilt thou satisfie thy curiosity and too much desire of knowledge But whilst thou desirest to know only for knowledge sake thou both hurts thy conscience and resists the true knowledge which affects and mooues thy will Therefore in knowledge seeke nothing but God and in the acquisition and vse of it labour not to please the foolish world but the wise God The studies which proceed from such a holy intention will easily bee ioyned with vertue which are two sisters that must at once bee laboured for Because knowledge without vertue is little or nothing worth and vertue without knowledge lame Therefore let thy knowledge be full of vertue and thy vertue seasoned with knowledge that thou wander not in the way of vertue But yet there is more care to bee had of vertue then knowledge which being the end of knowledge must haue the first and chiefest place in thy heart and care Therefore wee must neuer for the attayning of knowledge omit the actions of vertue The workes of vertue make vs holy but the studie of knowledge onely make vs learned Therefore Sanctity is to bee preferred before science If after many yeares studie thou hast profited so much as to become most learned and hast not profited in vertue and humility Oh how foolish art thou how little worth how reproueable who hast not onely wasted thy age but all thy substance with harlots and hast cast off thy spouse most worthy of all loue For what is knowledge without vertue but a â—harlot What doth it but eate vp the strength of thy minde and with the infirmity of vanity consume all the actions of thy life how vnhappy art thou that wouldest not vnderstand to doe well Psal 36. thou hast imagined mischiefe vpon thy bed thou hast set thy selfe in no good way nor dost abhorre any thing that is euill Is not this to meditate iniquity to learne the works of God not to verity but vanity is not this not to put a mans selfe in any good way to direct the way of knowledge otherwise then to the seruice of God Is not this to imbrace malice to wax proud of knowledge and from that which was giuen to humble vs Ber. to be daily more and more puffed vp it is therefore euident that dignity without knowledge is vnprofitable but knowledge without vertue damnable That therfore thy knowledge may not damne thee nor make thee poore and miserable ioyne it with vertue and to this end onely labour to get knowledge that euery day thou maist bee made better and as thou growest more learned so thou maist also grow vnto a greater measure of sanctification Onely forget not this that euermore thou begin thy study or reading with praier vnto God who is the God of knowledge 1. Sam. 2. of whom the cogitations of the heart are prepared this thou maist learne of that godly father who most often did so search out the truth August Conf. c. 11. as if speaking with God and demaunding of him and as it were wringing from him by praiers the solution of doubts For searching out the Nature of time hee is thus instant with GOD my minde burned within mee to know that most implicate and inexplicable aenigma and secret O my Lord God my good Father do not shut it from me I beseech thee for Christs sake doe not shut out from my desire these vsuall yet hidden things O Lord but through the assurance of thy mercy let them appeare vnto me Whom shall I aske concerning these things and to whom may I more profitably confesse my vnskilfulnesse then to thee vnto whom my inflamed studies of thy Scriptures are not grieuous nor displeasing Giue that which I loue for I loue and euen that thou hast giuen mee Giue good Father who truely knowest to giue good guifts to thy sonnes Giue because I haue vndertaken to know thee and it is a great labour vnto mee vntill thou openest For Christs sake I beseech thee in his name who is the Holiest of holies let no man reproue mee I haue beleeued and therefore haue I spoken This is my hope vnto this doe I make hast that I may contemplate the delights of the Lord. Behold thou hast made my daies old and they passe away and how I know not and wee say a time and a time and times and times How long hath hee spoken this how long hath he done this and in how long time that I haue not seene And this fillable hath a double time that simple briefe sillable Wee say these things wee heare these things and wee are vnderstood and doe vnderstand most manifest and most vsuall are these things and yet againe the same things are too much hid and there is a new inuention of them If therefore thou doest thus come to learne and doe thus importune God thou shalt much profit in all thy labours of learning 8 Of the examination of the conscience before dinner HEre I purpose not to bee long because hereafter a sitter place will offer it selfe to declare the necessity and profits of this exercise Yet thus much let me say that it helpeth very much to the acquiring of the purity of the heart and conscience for as the
cloath which is often washed is so much the cleaner so the conscience by such examination becomes so much the purer by how much it is examined oftner Therefore if the commodity of time will serue thee a little before thy dinner discusse thy selfe thus Consider the state of thy minde and body what is awanting what it hath profited what hinders thee to profit And how thou maist meere with it either by declyning or resisting or gouerning or tolerating some thing Search into thy selfe how thou hast spent that morning how thou hast walked with God that thou maist repent thee of that wherein thou findest thou hast offended Take an account of thy selfe and 〈◊〉 a iust Iudge wring from â—ny 〈◊〉 a reason of eâ—â—ry fact sayinâ— Way haue I wounded my bâ—â—â—ers fame Why haue I rashly iudged my brother Why haue I contemned GOD Why haue I beene angry without a cause Why haue I marmured that euery thing hath not fallen out to my fancy Thus must wee discusse our selues for our morning sleepes inquiring also how wee past ouer the last night â—nd how wee failed in any good duty Thus if a man doe order his waies hee shall grow from strength to strength and shall see the GOD of gods in Sion This thing that good father saw well Ber. who vpon those words of the Prophet Let vs search our waies speakes thus In this thing let euery one iudge himselfe to haue profited not when hee shall finde in himselfe what hee may worthily reprehende but when hee may iustly reprehende that which hee shall not finde in himselfe Then hast thou not in vaine searched thy selfe and if thou hast obserued that thou hast need againe to search thy selfe and so often hath not thy inquisition deceiued thee as often as thou shalt thinke that it is to be iterated and renewed 9 Of our behauiour at dinner THere is do doubt the houre of our refection is compassed with no few daungers for often the delicacy of the fare makes vs ouercharge the stomacke with too much and so blunt the edge of the soule and the minde and fall into many and grieuous sinnes Therefore it behoueth vs herein to bee most circumspect least whilst we refresh the body for the health of the soule we loose the beauty glory of the soule First therfore thinke with thy selfe how vn worthy thou art of these blessings how many grosse sinnes euen since the last night thou had committed how coldly and negligently thou hast serued God wandring so many waies out of the rule of righteousnesse and lift vp thy minde vnto God assuring thy selfe that GOD would not haue thee to eate for thy pleasure but for necessity and that thou mightest bee the better inabled to serue him and doe the workes of thy calling This done power out thy praier vnto God to giue thee grace that vnto this end 1. Cor. 10. thou maist eate and that all may bee done to the glory of God After thou hast blessed the meate prouided for thee thinke with thy selfe that these things are giuen thee as out of Gods almes and bounty vnto thee haue Christ euer before thee and eate as if thou eatest before him when thou eatest let not thy whole man eate but be attentiue either to that which is read if there be any thing read if not thinke of God and something fit for edification That both thy inward and outward man may be refreshed Despise not any thing that is set before thee nor yet complain if any thing bee a wanting for it is the custome of children and men of ill condition to complaine and striue about the prouisions ill preparations of them thinke thy selfe vnworthie of Gods benefits and so shalt thou neuer bee greened at small defects Thinke also that many more worthy in Gods sight then thou art would bee well pleased with worser cates and would thinke the things which thou reiectest to bee great delicacies And euer bee mindefull to leaue something for the poore members of Christ for Kings haue euermore enough to eate and to leaue to their seruants And if thou seruest GOD thou art a King for to serue GOD is truely to reigne Therefore thou must euer haue this honour to leaue something for Christ and that not of the worst but of the best least Christ should reiect it Lastly seeke not after delicate meates for thy taste but leaue them for gluttons and Belly-gods and conclude all with thanksgiuing vnto GOD who hath so liberally and louingly fed thee being so vnworthy For it is necessary that euery man know whose bread he hath eaten that hee may giue him thankes for it Tell mee if thou shouldest giue vnto any man the thing hee needed wouldest thou not expect that hee should giue thee thanks And if hee should not wouldest thou not note him for an vnthankefull person So GOD who feedes vs expects wee should thanke and praise him for his guifts For this is the retribution of diuine benefit that when wee are refreshed wee should confesse we tooke if well But if receiuing the guifts of God wee silently and vnmindâ—fully passe them ouer we shall be defrauded of the vse of them as ingrate and vnworthy that so by calamities comming vpon vs we might bee prouoked to seeke God whom by his benefits wee haue not knowne and by aduersity might be prouoked to aske who in prosperity haue not giuen thankes for the things wee enioy 2 The exercises of the Euening or later part of the day which we cast into these three following 1. THat we bestow some certaine time as our necessary occasions will giue leaue after dinner to read some part of Scripture or other godly booke in which we are not too much to seeke knowledge of spirituall and heauenly things as the taste rellish and affection of them Thus euery day somthing is to be swallowed downe into the belly of our memory which may more faithfully be disgested and again being called vnto memory may oftener bee ruminated chewed and meditated which may agree with our purpose profit our intention and may so hold and exereise the minde that it may not bee carried away with by matters Nor are wee to thinke that this kinde of exercise is prescribed onely to the vnskilfull and weake but euen to the wisest and most perfect The learned stand in neede of it if not that they may know things new yet that they may mooue and stirre vp themselues to performe the things they know Wee know many things with a barren kinde of knowledge which being read doe affect the will and from affection doe not onely mooue them to knowledge but also vnto action And euen the most perfect and regenerate man stands in need of this exercise because no man can be perfect but that hee may bee further promoted And reading puts into a man greater desires of a larger measure of holinesse and shewes him higher degrees of it This lesson is taught by the wise man as
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
of omission and commission 4. Sorrow and detestation for our sinnes and a purpose of amendment 5. A due censuring and castigation of our selues for them 1. Our examination must begin with thanksgiuing for all his innumerable benefits This gratefull commemoration of benefits and humble confession of sinnes accusing our selues vehemently before God doth strongly impell and enforce our repentance for them Bas and obteine remission from God Hee that affirmes all our praiers should begin with thanksgiuing giues vs this counsell whensoeuer thou determinest to pray leaue thy wife thy children yea euen leaue thy selfe and depart farre from the earth and ouercome euen the heauens and leaue also all created natures as well which may as those which cannot bee seene and begin from the glorification of him who made all things Say vnto him I thanke thee O Lord for thy incredible clemency and thy wonderfull facility in bearing the sinnes of men who doest dayly susteine me with singular patience euery moment sinning against thee and giues vs all space and time and meanes to repent Euen for this cause O Lord thou holdest thy peace and bearest with vs that we might giue thee thankes who gouernest and moderatest the saluation of mankind sometimes by threatning sometimes by gently exhorting and who first by thy Prophets after by the coÌ„ming of thy Christ hast visited vs. For thou hast made vs and not we our selues thou art our God alone But if all prayer must begin with thanksgiuing much more this in which we would begge such light as might bring vs to the knowledge of â—our selues and obteine the remission of all our sinnes A generall thanksgiuing vnder one name comprising all the benefits of GOD is not very profitable a speciall repeating all his benefits is impossible for who can recount all his benefits Therefore a middle course is to bee holden and both certaine generall benefits and some particular of that day are to bee called to minde and thankes to bee giuen vnto God for them the remembrance whereof will something dispose vs to sorrow and repentance Thus then thou shalt say 1. O Lord my God I giue thee infinit thankes because thou hast from all eternity seene and loued mee and as by thy infinit mercy I hope hast effectually elected me to glory and by conuenient meanes hast predestinated mee thereunto 2. Because thou hast created me of nothing and made mee in thine owne image and hast inriched and indowed mee with infinit guifts both in soule and body 3. Because thou preseruest both my selfe and all other things with so long a continuance for my sake without whose actuall assistance wee had presently beene brought to nothing nor could wee haue lasted for one moment of time 4. Because thou gouernest and rulest mee and all things for my sake and disposest all things which belong vnto me with a most effectuall and sweete prouidence 5. Because thou hast redeemed me with thy most pretious bloud and by thy merits and passion hast deliuered mee from the slauery of Sathan 6. Because thou hast giuen thy selfe vnto me for a teacher a phisition a father and an example of holy life 7. Because amongst those little numbers of thy poore flocke thou hast called mee to the profession of the Gospell and to the knowledge and obedience of thy Maiesty 8. Because by thy holy Word thy Sacraments thy Inspirations examples of holy men godly bookes and many other holy meanes thou hast helped me to liue well yet dost helpe me 9. Because thou hast aduanced mee from the miserable estate of an enemy and as I hope in thy mercy to the dignity of a friend and with thy sauing grace hast iustified me and remitted all my sinnes 10. Because thou hast deliuered me froÌ„ innumerable daungers of loosing thy grace and fauour and dost not cease to deliuer me 11. Because thou hast inriched me with many both inward and outward graces gifts as well of nature as of grace 12. Because thou hast as I assuredly hope effectually prepared for mee from before the foundations of the world according to the good pleasure of thy will a sure degree of glory happinesse 13. Because thou hast this day admitted mee to pray and speake vnto thee fed me with the pretious delicates of thy flesh and bloud and hast continued mee in thy obedience 14. Because thou dost follow mee with other infinit benefits and ceasest not still to follow me through my whole life and for euer 15. Because thou hast ministred vnto me health and all such things as may serue to further mee in the obedience of thy Law 2 Thus hauing giuen thanks thou must then aske of GOD grace to know discusse and looke into thy selfe for the heart of man is wicked aboue measure and insearchable and who doth know it And seeing in the same place the demaund is thus answered I the Lord search the heart and prooue the reines Ier. 17. wee must aske of him who can doe it that hee would place our hearts neere vnto vs display the frauds and dissimulations of it and open the veine of the knowledge of our selues This praier must bee short that there may bee time also for the other points of the examen Therefore thus thou maist say in thy affection and minde Thou Oh most bountifull I beseech thee vnto all these thy benefits adde this one more to send mee light from thy glorious Throne and giue mee of thy abundant grace that I may know my manifold sinnes and so repent truly for the sins I haue committed against thee 3 Wee then come to the inquisition of our sins which for better vnderstanding we may distribute into thoughts affections words and workes namely what we are to discusse in these 3. Hugo lib. Med. The affections cogitations workes One saith that in our affections we must consider that they be right i. that they bee directed vnto that which they ought to be And secondly that they be sincere i. directed as they ought to be For to loue that thing which a man ought not to loue is euill and so to loue as a man ought not is also euill Therfore it is a good affection when it is vnto that which it ought to be vnto and also as it ought to be Amnon loued his sister and it was in affection vnto that which it should be 2. Sam. 13. but because he loued her wickedly therefore it was not as it ought to be Therefore the affection may bee to that which it ought to be and yet not as it ought to be But it can neuer be as it ought to be except it be vnto that which it ought to be in that to which it ought to be it is a right affection and how and as it ought to be it is a sincere affection 2. In the cogitations wee must consider that they be 1. Cleane and 2. ordered they are cleane when they are neither ingendred of ill affections