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 Father most wise Son most holy Spirit O
and breaketh into fitters all the yong trees and litle shrubs that grow vnder it or as a great and massie stone which salling from an high place bursts it selfe into many small gobbets dissipating also all the things which it lighteth on and as a blemish in the face doth more deface the visage then any other deformity can doe any other part of the bodie so it is a greater shame and dishonour when men of power and gouernement are impious impure irreligious and profane then to haue many others so that are of a lower ranke euery vice of the minde being so much the more conspicuous notorious by how much as he that sinneth is of greater account and esteem 6 But this must not bee forgotten that to the end both the gouerner and the gouerned the magistrate and the people may haue a speciall care of holinesse they both stand in neede of an other more potent and holy Leader to set forwards that worke and that is the holy spirit of God without whose light and might nothing is in man to perfect so great and holy a worke as is sanctification 3 The parts and principall members of sanctification In ordering the chiefe parts of sanctification we must duly consider not onely what things a good Hearer is both outwardly inwardly to eschue before the hearing of Sermons but also on the contrary what things he is to imbrace and follow For the better vnderstanding whereof I will diuide the preparation and sanctification of the Hearer into two kindes the first is priuate the second is publike For albeit sundry of those things belonging to this preparation whereof we shal hereafter speak are also publikely to be continued yet because the beginning of them is priuately to bee made therefore may they more fitly bee placed vnder priuate sanctification 1 Of the priuate sanctification of the Hearer before Sermons That this kinde of preparation may be the more clearely described to the meanest capacitie of Hearers I will ranke the consideration both of such things as are to bee auoyded and also of such as are to be imbraced in this sanctification in a paralell and proportion of contraries reducing them into seauen seuerall heads 1 The Leauen to be anoyded is that we cast off all our sinnes and errours whatsoeuer without which all the labour of preaching and hearing is but vaine for as if a vessell be replenished eyther with water or any other noisome poisonous substance it can not admit good wine or wholesome liquor into it so that hearer whose heart is taken vp and wholely possessed with the poyson of his sinnes vnrepented of can digest no part of the sweet and comfortable doctrine of the Gospel Luk. 16.14 What befell our Sauiour Christ in this kinde is verie well discouered in the historie of the Gospell For why did the Pharises who were couerous mocke at Christs parabolicall admonition of making friends with the riches of iniquitie but that their hearts were set vpon riches and possessed with auarice who may not reade a long catalogue of such impurities and vicious humours both in the Epistle to the Corinthians and the Hebrews 1. Cor. 5.10 11 Hebr. 12. 13. chap. And what is the cause that at this day in most places there is so litle fruit of preaching the Word as well in faith as in life but this that men doe not purge out the olde Leauen of their inbred corruptions and also the Leauen of maliciousnes and wickednes before they presume to come to heare the Word preached therefore by the merite and efficacie of Christs passion and earnest and zealous prayer bathed in the teares of a truely penitent hearâ— let these bee purged out that place and entertainement may bee giuen to the sauing word of grace On the other side let euerie hearer labour for the vnleauened bread of sincerity and truth that by the grace of the holy Spirit he may bring with him to the hearing of the Word the study and care of truth and all vertues And heere may hee apply to himselfe those generall obseruations spoken of before Such a mind as this which is desirous of grace is very apt to receiue the Word with fruit for there is a most excellent consent and agreement betwixt them Beholde the same most sweetly expressed I stand saith God at the doore Apoc. 3.2 and knocke if any heare my voice and open vnto mee I will goe in vnto him and suppe with him and he with me O what admirable fruit of heaueÌ„ly Sermons would there be if wee had such hearers What other thing is this lumpe of Euangelicall doctrine but that sacred Leauen which being hid in the meale leaueneth euery whit of it Mat. 13.33 We see that if the Leauen bee hid in the meale or floure it wil leauen the whole lumpe but if it lie in the branne neuer so long it neuer worketh in it so is the precious Word if it meete with a soule that is boulted sisted with due repentance and holy preparation vntill it be made pure floure there it leaueneth seasoneth the whole man But albeit wee can not heere relate all the seueral sorts of vices and vertues yet in few wordes we will marke out some of them and those chiefly that seeme most necessary for our purpose 2 We must haue great regard that no secular and worldly affaires which are otherwise at other times both lawfull and commaunded be at that time managed and handled lest it befall vs as it did those which were inuited to the great Supper Luke 14.16 whose oxen farmes and wiues so forestalled them that they neuer tasted of that soueraigne supper for then the Hearers that are so prepossessed are first eyther hindred as they come not at all secondly or so fetterd that they come not in time to the Sermons thirdly or else so busied with carnall cogitatious that they goe out before the time that the Sermon is ended or fourthly if they tarrie their thoughts doe plunge them into a thousand distractions or fistly sluggishnesse heauâ—nesse and sleepe steales vpon them and robbes them of the very fâ—uits of their soules And what are these worldly affaires 1 The care and thought of their fields farmes oxen merchaâ—dise and the like 2 Labour and employment in their vocations vntill the midnight before the Saboath whereby they become so drowsie on the Saboath that it must bee a shrill Trumpet can keepe them waking 3 Suffering and drunkennesse which often chanceth on the Sabboath before Sermons wherby they become sleepie and vnapt to heare and conceiue what is spoken 4. Marriages Christning feasts merchandizing commessations and drinkings and all kind of seastings 5 Roasting baking boyling and dressing of many sorts of meates which restraineth it not the mother of the family yet some of them from comming to the house of God Heere then on the contrary the soule that would be well and fitly prepared for hearing must onely be intent
euen euery hearer This is a great ignominy to God by it the wrath of God is kindled and prouoked against the whole Assembly and we our selues are offended and hindred withall Therefore let vs haue great care to testifie our brotherly affection towards our neighbours euen as our hands do one of them helpe another so let the hearers one stirre vp another first by their holy examples secondly by their sweete and well seasoned exhortations thirdly by the iudgements of God fourthly the mourning one for another fiftly the censure of exeommunication 1. Cor. 5. which are proper vnto the Minister of God for wee ought to haue a speciall regard of the saluation of our brethren honour of the Church and glory of God 7 The neglect of prayer is a great hinderance to this preparation or if prayer bee not rightly ordered Therefore euery hearer must haue a singular regard to inuocate the name of God for a blessing where first hee must giue hearty and humble thankes to God for his infinite benefites but chiefly for the inestimable benefite of his Word to vs reuealed which is either altogether denyed vnto others or else impurely Preached also he must be thankfull to God for that in part his holy Spirit hath purged out the old leauen and some part of the leauen of maliciousnesse and wickednesse out of his heart secondly it behoues him to acknowledge to pray earnestly against his owne impurities and defilements as well naturall as actuall by the example of Dauid often falling into the consideration of his sinnes Psal 51. euen from the wombe Psal 25.32 and of vnknowne sinnes of his youth Thirdly hee must pray for his Minister that hee may so meditate on the Word that hee may haue the knowledge and vtterance of such things as belongs to the edification and saluation of the hearers Let him also pray for himselfe and all the hearers that they may haue holy and learned eares to apply to their owne soules the instructions deliuered for there is no good thing either in the Teacher or Hearer without the free gift of God in Iesus Christ from whose fountaine of mercies it is that we must draw it with sighes and teares 2 The publicke Preparation of the Hearer before Sermons In few words the publicke preparation of the hearer in the Church before Sermon may stand in these obseruations first to sing some Psalme containing either thankfulnesse to God for his benefites or petitions vnto God for things necessary pertaining to the Preaching of the Word for such singing in which there is a wonderfull sweetnesse of things and of concord the holy Spirit working by them do stirre vp the motions of the minde and driue away the idle wandring and wicked cogitations as also the perturbations and sorrowes of the heart that the hearer may with a more setled and appeased minde bee present at the Sermon Secondly by reading of some Chapter of the Bible vntill the Company be assembled noting therein first the summe and principall points of the Chapter secondly the distribution and parts of it thirdly the chiefe doctrine that is to bee drawne out of it with the vse and application Thirdly by exhorting and stirring vp one another to the apprehension and practise of some necessary point of doctrine either before Preached or at that time conceiued Fourthly by praying with the Minister that forasmuch as they doe now talke with God himselfe being gathered together for that purpose in the name of the Father Son and Holy Ghost that they may beare God and God may heare them In which prayer it is necessary that their chiefe aime bee at the scope and end of all Sermons which because few or none doe truely vnderstand either how necessary it is or wherein the end of all Sermons consists it shall bee fit in this place that I open the point First the chiefest and highest end of Preaching and Hearing Sermons is that all glory and honour may bee attributed from men vnto God both in this world and in the world to come which glory consists in the true and right knowledge of God and in the true inward and outward worship of God so truely knowne Secondly the meane scope and end leading and directing to this high end are these First the eternall saluation of mans soule and body with which is ioyned this temporary life both in prosperity and aduersity for that God may of vs bee glorified and not as it commeth to passe in this world by Sathan and his members bee affected with contumely and ignominy by infidelity and impiety it is necessary that it be well with vs and that wee bee assured of eternall life and that from God the Father by the deliuerance of Iesus Christ and the working of the holy Spirit For who in the graue will praise thee saith the Prophet Secondly that man may obtaine eternall saluation and so glorify God both heere and for euer it is needfull that in him bee destroyed the kingdome of Satan which he got by the fall of man in what state office or condition soeuer he bee and that the Kingdome of Christ which hee obtained by the deliuerance wrought by his death vnto the elect bee built vp and re-edified Thirdly that the Kingdome of Satan may bee destroyed and the Kingdome of Christ which is the Kingdome of eternall Life and the glory of God may bee truely built vp it is required that there bee an vtter ruining and slaying of all incredulitie and vices and on the contrary an edifying and practising of faith and all vertues Fourthly that wee may flee incredulity and vices and giue our selues to the study of faith and vertues it is required that we hate and detest them and loue and embrace these and therefore the drift of all Sermons is that the minde and heart and conscience of the hearer may bee inflamed to them both Fiftly that the minde and soule of the hearer may bee inflamed to the hatred and eschewing of sin and wickednesse and to the loue application and practise of goodnesse it is necessarily required that the euill of incredulity and vices and also the good of faith and vertues be soundly knowne for as there is no desire of the good things which are vnknowne So of the euill things vnknowne there is no hatred and eschewing Thirdly the lowest drist of hearing Sermons directing by these meanes vnto the highest end is that the vnderstanding of the hearer by the grace of Gods holy Spirit may bee by Sermons informed in the faith and errours about the same in vertues and the vices destroying them These are the chiefe ends which euery man ought diligently to propose vnto himselfe in hearing of the word of GOD Preached But now if such as ought to heare this word be cold and negligent in this preparation and eyther refuse to come at all or else refuse to come sanctified and prepared Then 1. let their consciences bee admonished and compelled both by the
by the examples of wicked men and the horrible discommodites ensuing adding heereunto most penetrating and mouing words Rhetoricall figures pronunciation and gestures the more to moue the affections Secondly if the hearer by the motion of the same Spirit doe follow the conduct of the Teacher by a spirituall kinde of transmutation putting on the same affections and that in respect of the couenants and promises of God and for the most excellent benefites that follow As also mortifying and casting off the naturall malice of his will and inclination to vanity and euill not regarding the false apparance and shadow of things good and euill shaking off all hypocrisie and dissimulation being driuen thereunto by the consideration of the most grieuous interdicts comminations and iudgements of God thirdly seeing that aswell to the opening of our eares to attentiue hearing and illumination of the vnderstanding as to aduance the hearts both of the Preachers and hearers to stand rightly affected the good hand and worke of God the Father the Sonne and the holy Spirit is chiefly necessary therefore in this respect that the hearers heart may bee well affected God is to bee called vpon with prayers and sighes in the beginning midst and end of Sermons to giue them this right affection of heart towards the loue of the knowne truth and vertues and the hatred of known falshood and vices 4 The last duety required in a hearer that hee may come to the full scope and drift of hearing Sermons which is the glory of God good of his Church and his owne eternall saluation is a resolued purpose of the practise of such things as hee hath heard vnderstood and is affected withall and that in the course of his whole life And surely it is a most weighty exhortation which the holy Spirit vseth to stirre vp men to the hearing of the Word Iam. 1.22.23.24.25.26 Bee yee doers of the Word and not hearers onely deceiuing your owne selues c. Where he admonisheth that it is not sufficient to heare and vnderstand Sermons and to be affected towards them with a changeable and temporary affection except there bee added withall a firme and fast purpose of the practise of them in our whole liues therefore as wee haue in the former dueties so heere wee will briefly shew first the nature of this setled purpose of practise secondly the impediments of it thirdly the aduancements and helpes of it 1 This serious purpose of the practise of good things heard knowne and approued is a grace giuen whereby the hearer doth not onely resolue with a faithfull heart that hee will apply vnto himselfe and the vse and edification of others in euery Sermon and in the whole course of his life euery profitable doctrine heard knowne and approued in euery state as well prosperity as aduersity before in and after all his actions but chiefly in perplexed and intricate questions and obiections most of all in the stratagems and temptations of Satan so that it appeareth this part of the hearers duty belongs to the information of life and practise and hath his originall from the other three duties And not without cause is it called a serious and resolute purpose of practise seeing so many vices do mainely oppose it As first our inbred hypocrisie secondly transitory and temporary application in time of prosperity thirdly vaine boasting of our Christian profession without amendment of life fourthly too much loue of our corrupt nature fiftly rash breaking into the handling of businesse sixthly carnall security and such other euils as doe controll our purpose of holinesse whereof there will follow a plentifull remembrance heereafter when wee shall discourse of the hinderances of application 2. 3. The impediments and aduancements of the holy practise of things heard vnderstood and approued are the same which hinder or aduance the attentiue hearing sound knowing and affectionate approuing of Sermons and may fitly bee referred to either But because this resolute purpose of practise and care of application in the whole life of man as it is of all others the difficultest part of the hearers duty so it is the chiefest and most proper vnto a Christian therefore the greater care is to bee had about them both for which cause it will bee very fitting to set the same before our eyes more particularly that euery hearer may know what is the necessity of this application and wherein it consists It is a thing most vndoubted that the vse and application of the doctrines wee heere deliuer are of singular benefite to the hearer For without due vse and application the best Sermons that euer were are but dead bodies Seeing these two Vse and Application are the very life and motion of Sermons for more full declaration thereof let vs briefly obserue that Doctrines Vses and Application are as the tree the fruite and the gathering of the fruite as the medicine the vertue of it and the application as money the value of it and the vse as Christ his benefites and faith by which they are applyed Now as there is no benefite comes by the Tree without fruit no benefite of fruit if not gathered as no good comes by Physick if it haue no power nor vertue nor helpe comes by the vertue of a medicine if not applyed as there is no good comes by money if wee know not the value of it nor doth the value of it auaile vs if wee vse it not as Christ profites vs not without his benefites nor his benefites without faith to apply them So Doctrine profites nothing except wee know the vse of it and the Vse is to small purpose if wee doe not apply it All that can be heard if a man bee neuer so wise without application is but a dead letter and the very letter of death That therefore this most necessary point of application of Sermōs without which there is no practise of holines may the better bee knowne vnto the hearers these points are to bee considered First of whom this application is to bee made and when it is to be made Secondly by what meanes and how it is to bee made Thirdly the impediments of application Fourthly the aduancements of it 1 Who they are that make this application of doctrines where we shall finde a three-fold hand employed in this great and difficult worke 1 The hand of God himselfe without whom it is most certaine that as there can bee no knowledge of any wholesome doctrine so neither can there bee any application and vse of it without him for to vnderstand to will and to performe is from him Ioh. 6.44 and him alone No man can come to mee except the Father draw him saith our Sauiour and of himselfe hee saith Without mee you can doe nothing Ioh. 15.5 Nay the Apostle saith concerning the holy Ghost No man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. 1.2.3 From all which places it is euident that it is
vnchangeable most profound most euident and is wholy altogether for with one onely simple aspect it teacheth from one Eternity to the other seeing with one onely glimpse whatsoeuer is possible to be seene or knowne so that from that that God is God hee so knoweth whatsoeuer hee knoweth that hee can know nothing de nouo which before hee knew not because nothing can bee new vnto him for all things past present and to come and which by any meanes are possible hee knoweth distinctly and euidently without all mixture of doubt opinion or perplexity Whence I learne that as God forgets not mee but remembers mee and all mine so distinctly as if I were in the world alone so I should neuer forget my God nor the things that belong vnto him 4 If I would meditate of Gods Omnipotency I consider first that hee is infinitely Potent to do what hee will Luke 1. without any limits or bounds nothing is impossible with God Secondly that this Omnipotency is onely proper vnto God so that onely God in his owne nature and essence hath power but no creature hath any but participated from God onely God can doe what hee doth without the helpe of any other yet doth hee so participate this to his creatures that euery creature can doe that which is conuenient to his nature Thirdly that this Omnipotency of God doth exercise it selfe euermore in doing good vnto vs this being the Fountaine from whence all his Diuine Benefites do flow For hee created the heauen and the earth for vs wherein what benefites wee receiue by the Light by the Firmament by the Sunne and Moone by the Birds and Fishes by the Beasts of the earth and all the Treasures thereof the tongue of Men and Angels cannot declare And after the creation in that hee conserues the world and all that is in it for vs and by his Prouidence disposeth of all things for our good calling vs to the grace of his Iustification by the Ministery of his blessed Word and Sacraments and neuer leauing to accompany vs with his benefites and graces vntill hee bring vs to himselfe if wee will vse the holy meanes which to this purpose bee hath in Iesus Christ ordained for vs. Heere must wee giue diligence that the whole structure of our liues and of our considerations may chiefly depend vpon these three fingers of Gods Wisedome Omni-potencie and Goodnesse to which the actions and affections of these three Diuine Vertues of Faith Hope and Charity may answere For Faith answers vnto his Wisedome Hope to his Omni-potencie and Charitie to his Goodnesse Albeit all the three vertues and their actions respect the three Attributes of God together 5 If wee would meditate of the infinite Mercy of God then consider first that it goes before all his workes of Iustice for before God punish any sinners hee offers them infinite mercies Secondly that his mercy doth euer accompany the workes of Iustice Psal 76. for in the midst of punishment hee cannot forget to bee mercifull Thirdly Hab. 3. that the latitude of his mercy reacheth to all his creatures Sap. 11. Psal 35. and all their miseries yea euen to the bruit beasts Fourthly that hee is in a speciall manner mercifull vnto sinners and all kinds of sinne Psal 5. expecting â—â—ely their repentance that hee night cast their sinnes into the â—ottome of the Sea Mich. 3. and put them as farre from them as the East is from the West Psal 102 Math. 18 Hee forgiues seuenty times seuen times Ergo should I bee mercifull towards â—ny neighbour in imitation of his â—ercies vnto mee Ergo may I also conceiue great confidence of his mercy to mee a sinner Fifthly that in a more speciall manner hee is mercifull to such is loue and serue him such as are the vessels of mercy Rom. 9. This mercy of his towards his Elect is Eternall Psal 102 hauing neither beginning nor ending but is euen as God himselfe from euerlasting to euerlasting this mercy preuents accompanies and followes them euen to the last gaspe Rom. 8 This mercy is most high Ier. 31. for it aduanceth the elect to most excellent good things Psal 107. so that as the heauen is higher then the earth Psal 35. Psal 102. so is his mercy greater then their misery Sixthly and lastly he hath expressed his Mercie in the most exact manner that can bee possible For seeing as God hee could not bee sorrowfull for our hurt which is an effect of mercy his infinite Mercie prouided that his Sonne should take our nature on him Heb. 2. that hee might in all things bee like his brethren sin excepted and so become mercifull and sorrowfull for vs nay not content to haue inward compassion hee tooke on him all our miseries and paines Heb. 4. and hath not so left vs but by his Word and Sacraments hee helpes our necessities and infirmities considering wee are but men and stand in need of many remedies 6 If wee would meditate of the infinite Goodnesse of God First consider that hee hath in him all the degrees of goodnesse which are in the creatures infinitely more excellent then in them Secondly that all the goodnesse is so in his owne Essence that hee doth not participate it from any other thing nor can bee taken from it Thirdly that this Goodnesse so excels all the goodnesse of the creatures as the thing it selfe doth the name Fourthly that God is most propense and ready to communicate his goodnesse to all but chiefly to man for goodnesse hath a diffusiue power And this hee doth not constrainedly but onely out of his goodnesse nor doth hee communicate his goodnesse for his owne benefite as men doe nor yet doth hee suffer his propensity of goodnesse to bee idle but exerciseth it by all meanes possible powring it out according to the order of his infinite Wisedome Therefore when I pray I will poure out my soule in his sight 1. Reg. 1. Psal 141. I will poure out my prayer before him Nay I will poure out my heart before him O thou infinite Goodnesse which chiefly desirest to bee communicated if thou didst not communicate thy goodnesse it were impossible there should bee any goodnesse besides thee make mee partaker of these excellencies wherwith thou hast communicated thy selfe that I may loue thee serue thee obey thee not for feare but of loue willingly not for my owne benefite but onely for thy seruice not with a sparing minde and heart but with a liberall and generous Spirit Thus may wee meditate of all Gods other Attributes 15 How to meditate on the Lords Prayer or any words of the holy Scripture In meditating on either of them it is very good to pause and stay so long vpon euery word of the Lords Prayer or any sentence of Scripture as long as our soules should finde any rellish or profite by it In euery Petition I may meditate on these points following 1
Hallowed bee thy Name where wee may meditate first that the name of God is nothing else but his knowledge honour renowne celebration and inuocation Secondly that to sanctifie this Name is to celebrate praise magnifie and glorifie him and that Hee and his Honour and Knowledge may bee such as all the world may acknowledge it Thirdly that wee first begge this of him because wee call him Father and our selues his sonnes and it is the part of sonnes to desire their Fathers honour as nothing doth more reioyce the sons heart then the glory of their fathers so wee being the sonnes of God ought to wish nothing more then that hee may bee acknowledged and honoured for this is the first and chiefe good of which the first and second Commandements and all the first Table chiefly treates This is the first worke of a Christian to wish that Gods name may bee sanctified and his owne name may bee condemned and obscured namely that God may bee knowne such as hee is in heauen and in earth that hee may haue all honour and glory that there bee no creature in which hee bee dishonoured polluted and blasphemed but as hee is holy in himselfe so hee may be taken by all his creatures Fourthly that in doing that hee commands and forsaking that hee forbids wee sanctifie and glorifie his name for wee cannot commit any act whatsoeuer against the Law of God and chiefly against the first Table but wee speake against this demand and hinder the fulfilling of it 2 Thy Kingdome come In which meditate first that the Kingdome of God is nothing else but the Preaching of the Gospel by which the Church is gathered which God rules with his holy Spirit and the abolishing of the Kingdome of sinne and Satan as also all the meanes that conduct thereunto as on the one side the word of God the Ministery of the Gospell the holy Ghost Faith Loue Vnity c. and on the other errours abuses false doctrine heresies schismes and the like Secondly that wee begge this in the second place because sonnes desire nothing more then that their fathers Kingdome may be inlarged that they may dwell in the more safety and honour For if the fathers be aduanced vnto high honours vnder their shadow their sonnes do raigne and what dignity soeuer their fathers haue they think it their owne so the sonnes of God desire nothing more then the amplenesse of his Kingdome that they may bee safe vnder his shadow Thirdly that of all others the Christians dignity is the greatest for hee comes from Gods House hee is a King of his Kingdome Ergo when wee put our selues into the seruice of the deuill and become instruments of his wrath how much worse are wee then the prodigall sonne that kept Swine When wee commit idolatry whooredome couetousnesse gluttony drunkennesse enuy hatred rancor and malice is it not worse then to be in Sampsons case ouercome by a harlot Fourthly that those doe oppose the comming of this Kingdome which are not lead with the Spirit of God by the Word which defend the impious Traditions of men and labour to extinguish the truth of God which defend with tooth and naile Idolatry by which Satan raignes which make of this Kingdome a temporall Kingdome to serue their lusts and ambition as all wicked Magistrates and Ministers doe 3 Thy will bee done in earth as it is in heauen In this meditate first that the will of God is to know and beleeue in his Sonne Ioh. 6. 1. Thess 4. also our sanctification and that all sorts of men may rightly and faithfully doe their duety and obey God that all the contumacy of all men and creatures being tamed their wils may bee to his so subiect that the same thing which hee willeth hee will effect that wee also may will and doe the same Secondly that wee aske this fulfilling of his will after the comming of his Kingdome because heerein is the felicity of the Kingdome and Family that all bee obedient to the authority of the King and Father and that all things may depend vpon his will For God raignes not in vs except we obey him and so our felicity in the House of GOD consists heerein that wee are obedient vnto him Thirdly that we beg of him that hee will frustrate all our desires that are contrary to his will that hee will frame in vs new mindes and new hearts that wee aske nothing of our selues but rather that his Spirit may gouerne our desires to haue a ful consent with God that wee may haue obedience patience perseuerance in the crosse and all this so perfectly as the Angels in heauen doe performe his Will Fourthly that all free-will and power to doe any good of our selues is quite extinguished That who beleeue not in the Sonne obey not the word of God pray not for the Spirit of God are impatient vnder the Crosse doe oppose this will of God 4 Giue vs this day our dayly bread meditate herein first that this bread is nothing else but all things appertayning to the bodie and soule meat drinke clothing health defence peace good successe and all spirituall blessings secondly that we first begge this bread of God for that as sonnes doe aske bread of their fathers so doe wee the sonnes of God aske necessaries of God And the will of God cannot be done in vs except wee be nourished with the bread of God thirdly that albeit wee are commaunded to get our bread with the sweate of our browes yet wee must begge it of him because we must not ascribe it to our labour and industry that wee are nourished but to the onely blessing of God who prospers our labors which other wise would be in vaine Besides it is not by the substance of the meate that we are fedde but by the only power of God for they haue no such naturall power from heauen but God administers it from heauen as to the instrumēts of his bounty fourthly that it is our bread albeit wee begge it of God first ours because by the bounty of GOD it is made ours albeit not due vnto vs secondly ours that we might learne to temper our selues from desiring other mens bread and to be content with that which by lawfull means doth come vnto vs as out of the hand of God thirdly because albeit that it bee the blessing of God yet it is destinated vnto vs for our conseruation as necessary for vs fourthly because as the corporall food so the bread of Life the word of God is ours fiftly because we ought so to aske this bread of God that wee may haue to breake vnto others sixtly for that not for our selues but also for others we must aske it seuenthly that it is so our daily bread that without by both sorts of it daily receiued we be nourished wee come to ruine Whence consider mans misery for except nourished with foode wee cannot continue eightly that it is giuen vs for onely God can
anothers burthen Our defects are great burdens by which we sometimes become intollerable to others Therfore the defects churlish manners of our brethren must be born withall that so we may fulfill the Law of charity Measure others by thy selfe I know thou seeft in thy owne conuersation many defects which thou wouldest haue other men to beare So must thou doe with others except thou wilt with diuerse weights and diuerse measures measures other mens and thy owne which is abhominable Therefore beare that thou maist bee born with all dissemble others light defects that thy great ones may be dissembled be thou silent that thy miscries may be silenced 6 Helpe one another Bee profitable to all and by thy industry helpe them for the loue of God Helpe by thy Prayers imploring Gods mercy for them Helpe with holy desires coueting the fruite of their labours with the Lord be they corporall or spirituall helpe with thy speech when thy wisdome findeth opportunity exhorting to all things fitting and honest helpe by thy example of life and helpe by all the meanes which GOD hath giuen thee For to this end hast thou receiued them to bee Gods Steward 7 Liue circumspectly Loue all but be familiar only with the godly For he that toucheth pitch shal be defiled with it Syr. 13. and he that is familiar with the proud will be like vnto him Nor be too familiar with any for out of doubt it spends and consumes the time distracts the heart and makes two men offend at once 3 Our duty towards our selues where consider 1. The care of modesty In all thy actions be mindefull of modesty and so behaue thy selfe that thou no lesse respect thy selfe then others beholding thee Modesty is not onely a vertue but the ornament of all vertues It it that which with men gaines estimation because by the aspect of the face and those things which they see outwardly they are wont to measure our inward parts And as it is a Iudge of inward serenity and fairenesse so is it wont to keepe the same amongst all occasions of trouble Therefore thou shalt shew thy selfe modest as well in the cleerenesse of thy countenance as gracefulnesse of thy gate and in the moderation of all outward actions so that these outward things may shew the inward tranquillity to edifie all and may shew some image as it were of Christ whose modesty was so admirable that Paul besought the Corinthians by the meekenesse gentlenesse of Christ 2. Cor. 10. 2 The contempt of ones selfe Learne to discusse thy selfe to Iudge blame and contemne thy self It is a knowledge more profitable to know to dispise ones selfe then to know the amplitude of heauen and earth This Science of the knowledge of our selues doth euer cast in wholesome and profitable counsailes tending to the humble despising of our selues Therefore turne thy eies from those things which thou thinkest are good and excellent in thy selfe for they are not thine but Gods who gaue them gratis without thy desert and behold in thy selfe the things that are abiect and despicable for these are thy owne proceeding from thy corrupt nature and for these argue and despise thy selfe Let thy words sauour of the contempt of thy selfe and desire to heare the same from others concerning thee and let not the baulme of flattery breake thy heade Flee applauses flee the world and hearken to such willingly who sincerely speake truth and doe reprehend in thee what is worthy of reproofe If thou shalt thus contemne thy selfe and loue thy contemners God shall loue thee as the apple of his eye and shall adorne thee with great blessings of the spirit for this holy hatred wherewith one hates himselfe God doth abundantly recompence with his loue 3 A generall abnegation of our selues This is Christs rule If any will bee my Disciple Math. 16.24 let him deny himselfe take vp the Crosse and follow mee This word himselfe doth not designe one part of the man but the whole man to bee denied Therefore if any will insist in Christs steps he must take vp this generall denying of himselfe mortifie thy sences inward and outward commaund thy appetites restraine thy iudgement and will Chiefely bridle the two tongues of body and soule the tongue of the body that it speake not hurtfull and vnprofitable things The tongue of the soule that is thy thought that it doe not harbour and vtter vaine impure vnfruitful things if thou shalt tame these two beasts the tongue of thy selfe and thy cogitation thou shalt wonderfully dispose thy selfe to the familiarity of God For God vouchsafeth to speake to them whom he sees absteine from vaine words and as much as they can doe recall their thoughts to one that is to God himselfe 4 To beate downe the body This rebell flesh is euer in armes against the spirit Therefore that it may not ouercome let the spirit take armes against the flesh by watching fasting prayer and such holy helpes labour to bring it in subiection Beasts are not perswaded with reasons or arguments to obey men The flesh is a beast which thou shalt neuer tame by consideration alone without some castigation or subtraction of food as men vse to doe that tame beasts 5 Tranquillity of heart Thinke thou hast done nothing vntill thou hast obtained this Let not thy owne defects disquiet thee but presently assoone as thou fallest into any sinne out of the loue of God detest it returne to peace and commit thy selfe and all thine to Christ Let not aduersities trouble thee think they will not tarry nor that they came without the good wil and prouidence of God The tranquillity of the heart depends vpon the purity of it For small sinnes teare the heart but for inordinate affectiōs excruciate tormēt it Prophane businesse doe gripe the heart and such as belong not to our calling infect it If therefore thou wilt haue a quiet heart shunne euen the least sinnes those thou shunnest not presently repent thee of them moderate thy affections flee prophane businesse and withdraw thy selfe from all that belongs not to thy calling 6 Is discretion In these things hitherto treated of and in all others there is great neede of discretion whereby thou shouldest consider the times places the persons thy selfe and such with whom thou dealest thy state and manner of conuersation and according as reason circumstances and the qualities of things persons shall dictate direct thee so thou shouldest carry thy self in things that do occur offer thēselues Many things there are which do displease God trouble thy neighbour hurt thy self because not seasoned with the salt of discretion the same things if they were discreetely don would be of great acceptance both with God and man but the discretion which thou hast not let it be supplied with prayer recourse vnto God with the counsailes of prudent and wise men For hee that in doubtfull thing resorts to GOD and the counsailes
which as the Porter shuts the doore of the sences that they see not heare not doe not what they list it is an argumeÌ„t the Lord of that house that is God himselfe is within but when feare is away a free entrance is giuen to al a mans dissolute desires it is a plaine demonstration that God is not there Nor let Kings and Potentates thinke themselues freed from this course of godlinesse as if piety rooted out naturall affection and tooke away all true liberty as if a father might not loue his child a husband his wife or as if a man might not loue his houses lands health riches and honest recreations Piety takes not away the good vse of these things but husbands them well to their good that haue them and of mistresses which they were but should not bee makes them all hand-maides to the loue and feare of God as they were not before piety came but indeed should be Therefore Kings and Potentates must not consider vnde sint whence they descended but qui sint who they are that but men nor quanti sint how great they are but quales sint how good they are or should be nor how potent but how pious Therefore one asking Socrates if the King of Persia were happy he answered nescio I know not cum nescio quam sit doctus quä sit vir boaus seeing I am ignorant how learned and good a man he is Hence the learned Poet calls a noble and religious gouernment Virg. who adornes mankinde with the defence and practise of true religion orders lawes and discipline formosi cuslos pecoris formosior ipse the shepheard of a beautifull flocke of sheepe himselfe being farre more beautifull and glorious then his whole flocke And indeed that holy thirst and desire of knowing and propagating the heauenly wisedome of God reuealed in his word by reading meditating hearing praying and the like is as necessary to all sorts of men as well Kings as Keysarâ— for the defence of their good safety and saluation as heate and moisture are necessary to the nourishing of plants and as conuenient and sit nutriment is to the nature of euery thing liuing And it is our duty who labour the saluation of all sorts of men and therefore put them in mind of their seuerall offices and duties to explode and cast out the vaine opinion of those men who bind the religious and assiduous reading of the holy Scriptures and other holy acts of religion vpon diuines onely as if either it consorted not with men of their rankes and offices or els that they had no neede of it For doe not the testimonies of sacred Scripture shew that these things both by manifest Lawes of God are coÌ„maÌ„ded to all sorts of men and also are most necessary and profitable for them In the ancient Church when the Priest-hood was setled vpon the Tribe of â—â—ui only were there not many Israelites of other tribes for all that famous for the study and knowledge of holy Letters And in the Primitine Church and downe wards albeit the office of teaching was euer committed to a certaine sort of men were there not to all other sorts of christians many commandements proposed to stir them vp to the study of the sacred Scriptures what is that extent of wisedome which the Apostle would haue all men draw from the word Col. 3.16 what is the sure word of the Prophets to which all Christians doe well to take heed as to a light that shineth in a darke place 2 Pet. 1.19 till the day dawne and the day-star arise in their hearts and what are those commendations of holy Scripture as to be a light shining through all a mans life a doctrine bringing comforts hope patience saluation a faculty to consute all doctrines repugnant to the truth and by the true profession whereof all good things are promised But to Princes and such as are destinated and appointed to the gouernment of other men these duties of piety are chiefly and aboue all others conuenient and profitable as many ponderous reasons may infome vs. For it is no small matter that God communicates his own name with them calling them Gods that they are by diuine institutions and precepts instructed and inabled to this their excellent knowledge and faculty of gouerning others which of all other things in the world is the greatest and most difficult that they are guarded and defended by the authority of diuine lawes against all aduersary power of all rebellious and pestilent men that they are by the authority of peculiar written lawes bound to the assiduous and diligent not onely reading but also meditating of the sacred Scripture And albeit this our euâ—◠〈…〉 with such men as prepaâ—◠〈…〉 a returne into the oâ—gly and â—â—â—â—ke cloudy barbarity of error and ignorance from which by the singular mercy of God we haue been wondeffully deliuered or 〈◊〉 hâ—â—e vtreâ—ly â—ast off all care of godlinesse till they be a dying and who withall doe as well explode detest as neglect and contemne aboâ—e all other things the study of holy Letters and labour of sanctification yet al godly PoteÌ„tates ought to haue their minds stirred vp to the admiration exercise of those studies by the examples and institutes of their worthy and famous predecessors And if they will not bee mooued by the examples of most potent pious and glorious Princes as Ioseph Dauid Salomon Ichosaphat Iosiah Ezekiah Daniel Nehemiah and the like whose religious care is famous in the sacred story yet at the least let them thinke that they ought to haue no lesse care of diuine things then the heathen Caâ—o Iulius Caesar Octauius Augustus Plyâ—ius and before them Alexander Magnus had of humane things Besides if many haue thought Agesilauâ— that most wise and excellent King of Sparta worthy of all commendations in that hee would neither goe to bed nor rise vp before he had lookt into Homer Panorm whom he had called amasium suum his sweet heart if Alphonjus King of Arragon be extolled for reading the Scriptures ouer fourteen times with glosses and expositions and the Emperor Theodosius the second for reading prayers and singing Psalmes euery morning with his wife and family nay if Scipto Assricanus were for this thought praise worthy that hee euer had in his hands the bookes of Xenophous institutions of Cyrus which yet were rather written according to the forme of a iust Empire then the truth of the History we cannot but account those Princes worthy of infinit commendations who are wont euer to carry in their hands the bookes of Moses the Prophets Apostles Christ himselfe and such other issuing from those diuine fountaines which are not only written according to the Image of the best happiest and most acceptable men to God but also according to the very truth of the story For by this their care they shall bring to passe both more thorowly to vnderstand and embrace and more willingly to promote
sound direction and order bee prescribed which may as well delight the soule to apprehend as guide it to follow the true path that leads it to eternall rest for which cause amongst such as haue bestowed their pains and arguments of like nature but not fully and onely to this end I haue deemed it a work of much consequence to frame this Progresse of the Soule wherin by soure labours or dayes iournies of the Soule I doe orderly and fully discourse whatsoeuer may be requisite in the true seruice of God The first Iourney that the Soule must make towards Heauen is to heare the word of God with benefit That this may bee duely performed it sufficeth not that the Preacher bee skilfull to diuide the word of Trueth aright and therein be diligent to do his duetie but it is further required that the Hearer also bee not wanting on his owne behalfe to himselfe The duety then of the Hearer is no other but that both before the Sermon during the time of the Sermon and after the Sermon he consider learne and practise those things that are vnto God glorious and vnto the Church of God and himselfe wholesome and profitable And it consisteth in these two things first That he haue an eye to the scope and end of his calling secondly That he vse the meanes appointed to come to that scope and end First of the first part of the Hearers duety that is of the scope in hearing Sermons Forasmuch as there is one common scope as of all other things so of the Preachers and Hearers namely the glory of God and happinesse of the Church therefore it behooueth the Hearer to follow the guidance and direction on of the Preacher and to labour to come to that chiefe end by such means as leade thereunto namely by hearing the word preached by vnderstanding the thinges heard by louing the good thing vnderstood and hating the euill by a serious and earnest study and practise of the good thing beloued and a slying from the euill by which it will come to passe that God shall be glorified and the church and our selues edified 2 Of the second part of the Hearers duety that is of the meanes appoynted to come to this end and first of the meanes before Sermons That the Hearer may before Sermons as well as at Sermons and after Sermons ponder learne and practise those things which make for the glorie of God the churches comforts and his owne hee must duely prepare himsâ—lâ—â— to the hearing of Sermonâ— and this preparation consisteth in the sanctifying of himselfe vnto the Lord Exod. 19. for so were the people of God commanded to do that it might the more deeply penetrate into their hearts God instituted a peculiar ceremony for the same and it were to be wished that all Hearers would with earnest endeuour regarde for what causes this sanctification is required of them wherein it consists and how it is to be instituted and ordered Therefore heere wee will deliuer three necessary points touching this sanctification and preparation of the Hearers first what are the moouing causes why they ought to sanctifie themselues secondly generall obseruations belonging to the sanctification of the Hearers thirdly the parts and members of sanctification 1 The moouing causes why they ought to sanctifie themselues The causes chiefly moouing sanctification may bee gathered from the Apostles words Heb. 12 from the 12. verse vntill the 22. of the 13. chapter where albeit the Apostle may seeme to speake generally of the sanctification of a christian man yet doth he chiefly respect the time wherein men assemble to heare the word For there all things are holy 1 Then the Church is holie Heb. 12.18 22.19 and the communion of Saints 2 The Word is holy especially that of the Gospel those pretious pearles Matth. 7.6 3 The time is most holy the Sabbaoth of the Lord. 4 The Angels are holy Heb. 12 2â— who are present in the assembly 5 Those spiritually first borne are holy Heb. 12.23 6 A most holy God 23. who is present and President 7 The holy Saints in Heauen 23. whither we that are in the Militant Church ought to striue and contend to come 8 A holy Mediator 24. euen Iesus the righteous 9 The most holy blood of sprinckling which speaketh better things then that of Abel 24. Therefore let vs not contemne the communion with these most holy things neither let vs defile the same with our impurity and vncleannesse but labour for true sanctification vnto which thing let the consideration of these fiue reasons following added to the former stirre vp our hearts 1 The consideration of Gods holy commandement of sanctifying the Sabboath as also of that passage Be yee holy as I am holie 1. Pet. 1.15 16. for seeing he that hath called vs is holy wee must be holy in all manner of conuersation 2 Of that diuine and heauenly interdiction Matth. 7.6 giue not that which is holy vnto dogges nor cast ye your pearles before swine lest they treade them vnder feet and turning againe all to rent you 3 Of that assertion of S. Pauls 2. Cor. 2. that the preaching of the Gospel is vnto the vnsanctified and such as are neuer to be sanctified the sauour of death vnto death 4 Of that most grieuous danger of being smitten with the hidden or the manifest thunder-bolt of Excommunication 1. Cor. 5. to be deliuered vnto Sathan for the destruction of the flesh Where wee may remember that of the Apostle That without holinesse no man shall see God Heb. 12 1â— neither heere by saith in this world nor in the world to come face to face And what meant our Sauiour by that man which was bound hand and foot and cast into vtter darknes for want of a Wedding Garment but that the want of holinesse is the iust cause of our reiection from the presence of God and his Angells Mat. 2â— 11 5 Let euerie Hearer thinke with himselfe that hee is admitted to the speech and Supper of the great God and prepare himselfe as a meete guest for such a worthy entertainment 6 Let the change of our garments admonish vs of this sanctification namely the putting off of such garments as are soyled with the labours of our vocation and the putting on of cleaner and more precious garments For if the body must be hansomely and cleanely decked at such times how much more is the most pretious soule to bee sanctified and prepared To this purpose may also serue the consideration of the washing of our bodies wherin wee are daily carefull and the ringing of the Bell calling vpon vs for preparation 2 The generall obseruations which belong to the sanctification of the Hearers Seeing then the sanctification of the Hearers is so necessary not vnworthily are we to search with much diligence wherein the same consists here it is to be instituted and ordered as sanctification euen
from the force of the word of the whole life of a Christian consists in the mortification of the old man and vinification and quickening of the new man which the Apostle doth thus expresse that wee cast off concerning the conuersation in time past Ephes 4.22.23.24 the old man which is corrupt through the deceiucable lusts and be renewed in the spirit of our mindes and put on the new man which after GOD is created in righteousnes and true holines so this speciall sanctification which ought to goe before the hearing of the word consists in the same things which is very euideÌ„t by that singular comparison of the Apostles admonishing the Corinthians how they should prepare themselues to the celebration of the Lords supper â— Cor. 5.6 7.8 Know you not saith he that a little leauen leaueneth the whole lumpe Purge out therefore the olde leauen that ye may be a new lumpe as ye are leauened for Christ our Passeouer is sacrificed for vs. Therfore let vs keep the feast not with olde leauen neyther in the leauen of maliciousnes and wickednesse but with the vnleauened bread of sinceritie and truth By which words and the rest to the end of the chapter the Apostle doth admonish in the preparation and sanctification to the hearing of the word that men should haue respect vnto foure principall things 1 To holy things the time is holy the word holy Christ is holy 2 To our selues who in part are regenerate and a new lumpe in part not regenerate hauing in vs the olde leauen originall sin and also the leauen of maliciousnesse and wickednesse actuall sinnes and therefore necessarie that wee trie our selues and sanctifie our selues 3 To others in the same assemblies with vs who are of two sorts first some purging out the olde leauen with vs second others not purging it out with these our labour must be to note them to mourne for them to purge them out after admonitioÌ„ and to shew them in our liues 4 To others that are without who are not of the Christian assembly that wee giue them no iust cause of scandall and offence For the regard of these foure doth not onely stirre vp the Hearer to a serious preparation and sanctification before the hearing of the Word that hee may performe an acceptable diuine seruice vnto God but withall worketh this in him that hee doeth thorowly weigh what is required of him in respect of euery one of these that hee may be a holie and vnleauened Hearer And albeit the Hearers ought through all the course of their liues to giue themselues to holinesse and purging out of the olde leauen yet it behooueth them to haue great care heereof chiefly before the hearing of the Word Therefore by occasion of those two notable testimonies before cited Heb. 12.16 1. Cor. 5. wee may obserue for our better instruction heerein these things following 1 What it is to sanctifie if we speake properly to sanctifie is to separate a thing from a common and prophane or naturall vse to a sacred vse as we may see in the seuenth day which is sanctified of God and also sanctified by vs so we are said to sanctifie the name of God when wee doe separate his essence properties and works from all other things and make more account of them then of all other things in the world so Christ and we his Ministers by the commaundement of Christ doe sanctifie the water in Baptisme and the bread and wine in the Lords supper to a sacred and holy vse 2 What is the sanctifying of a Christian man before the hearing of the Word It is no other but the separating of him from other worldly men either manifestly wicked impure and prophane or hypocritically vaunting their holinesse seeing it cometh to passe in him that he separates himselfe from the world and is not so affected as the children of the world are doth not so carry himselfe as they do neither doth fashion himselfe like vnto this present world 3 In what things this sanctification of the Hearer consisteth namely in hating and sleeing the thing that is euill chiefly that which hinders the fruitfull hearing of the Word and againe in the loue and desire of that which is good chiefly that which may procure the hearing of the Word To this purpose it shall be verie necessary aduisedly to consider that of Hebrews 12. and 13. chapters where after the handling of sanctification and his causes in generall at length he repeates a long catalogue and roll of things impious impure and prophane which a holy man ought to shun and hate and the contrary vertues which a man must loue and embrace but chiefly before the hearing of the Word And hence is that exhortation of the Apostle of purging out the old Leauen the leauen of maliciousnes 1. Cor. 5. and wickednes and of the new lumpe and vnleauened bread 4 Besides when the Apostle in the same place 1. Cor. 5. aduiseth vs to keepe the feast not with the olde Leauen neither in the Leauen of maliciousnes and wickednes but with the vnleauened bread of sinceritie and truth hee teacheth in generall what are the common euils in the sanctification of a hearer which he must flie shake off and mortifie namely the reliques of originall sinne which is signified by the olde Leauen Moreouer the little sources of euills that flow from the fountaine of originall sinne such as are eyther manifest impietie called by the Apostle the Leauen of maliciousnes or hypocrisie noted by the name of the heauen of wickednesse and on the other side he shews what good things are to be imbraced and solowed such as are sincerity and truth Now that the Hearer may attaine to the benefit of both these that is to say to purge out the old leauen and the leauen of maliciousnesse and wickednesse and to keepe the feast with the vnleauened bread of sincerity and truth it behooueth him to haue a grieuous combate and contention which can by no means be ended before the end of this teÌ„poral life 5 This also must generally be obserued that the chiefest is most eminent in euery profession as the father of the familie the Preachers Pastors Magistrates and their Ministers ought to make their lights shine before others in the care of sanctifying themselues therefore is it commaunded that they should obey them that haue the ouersight of them â—eb 13.1 and how much the example of great men and magistrates preuailes and what the Spirit of God doth worke by them is so well knowne that it needes no further declaration then that of the Wise man As the Ruler of the people is so are all they that dwell vnder him on the contrary what euills ensue when the Rulers and Leaders dedicate not their studies and cares to holines and religion but to impuritie malice and hypocrisie are not nor can not bee lesse then the hauocke which a mightie tree maketh when being cut downe it bruseth
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
preachers and also by their brethren ◠2. Let the Magistrate compell them to come who albeit he haue no power to enforce the conscience yet ought he compell his subiects to heare the word of God Thus haue you heard the whole duetie of the hearer before the Sermon 2 The hearers duety during the Sermon time is to bee considered This duty of the hearer whilest hee is at the Sermon I may comprise in three points 1. In the number of the things which are required of the hearer at this time 2. In the connexion of them 3. In the manner which in describing these things is to be obserued 1 That the hearet may attaine to the highest drift and end of hearing Sermons the summe wherof we haue touched before there are foure things required of him 1. attentiue hearing of the word preached 2. sound knowledge of the things heard 3. a right affection of heart towards the things knowne 4. a serious purpose of the practise of the things heard throughout his whole life and these foure being the chiefe things required in hearing of Sermons must be the subiect which I will handle more largely in this duety of the Hearers whilest he is at Sermons 2 The coherence and connexion of these parts thus necessarie to the hearer whilest he heareth the Word preached may easily appeare vnto vs if wee doe but consider these 2. points 1. that if we take but one linke from this Golden Chaine of the things required at hearing of Sermons we neede not looke for any benefite that can issue from that holy exercise For what profiteth it to haue Sermōsif they be not heard and what helpes it to heare Sermons though most heauenly if the hearers like brute beasts horses and mules doe not soundly vnderstand and percelue thesense and meaning of them what profits it to vnderstand and conceiue the things heard if there be not a right holy affection of heart towards the things heard nor any purpose of the practise of them in our liues 2. That the holie Spirit of God doth in sundry places of Scripture make a most close and narrow connexion of these foure things that are required at hearing of Sermons I will enforme thee Psal 32.9 and teach thee in the way wherein thou shalt goe saith the Lord and I will guyde thee with mine eye and what saith the Lord by the Prophet to the rebellious Iewes Heare O heauens and hearken O earth Isay 1.2.3 I haue nourished and brought vp children but they haue rebelled against me the Oxe knoweth his owner and the Asse his maisters cribbe but Israel hath not knowne my people haue not vnderstoode The same expostulation GOD vseth in the Prophet Ieremie Not euery one that sayth vnto me Ierem. 8.7 Math. 7.21 Lord Lord shall enter into the Kingdome of heauen but hee that doeth my Fathers will which is in heauen faith our Sauiour For it is most true which the Apostle speaketh The hearers of the Lawe are not righteous before God Rom. 2.13 but the doers of the Lawe are iustified And how strongly doth the same Apostle argue this poynt How shall they call on him in whome they haue not beleeued and how shall they beleeue in him of whō they haue not heard Ro. 10.14 and how shall they heare without a Preacher Be ye doers therefore saith Saint Iames Iac. 1.22 of the Word and not hearers onelie deceiuing your owne selues So that we see the holy-Ghost doth knit these foure seuerall requisite in the hearing of the Word in one indissoluble knot namely to heare attentiuely to vnderstand soundly to be affected towards that is heard heartily and to practise it faithfully without all which no profite redounds to the Hearer be he neuer so wise and learned 3 The manner to be obserued in hearing of this duety 1 To come then to the foure principall necessaries required in hearing of the Word we will so handle them as that first we will shew the nature of euery one of them secondly remoue the impediments and lets that may hinder them and thirdly shew the aduauncements and helpes that may further the fruitfull hearing of the Word 1 The first and most necessary thing to be obserued in this action is the attentiue and diligent hearing of the Word 1. the nature whereof consists in the consideration of the scope and drift of that which is saide and it is the foundation of all the other parts of the duety of hearing to which hearing doth also belong the fixing of the eyes vpon the Preacher for hearing doth properly belong to the Word pronunciation and gestures and is rightly called attentiue hearing for the infinite multitude of Hearers who onely eyther for fashion or for some cause as bad frequent Sermous who being present in their persons are wandering else-where in their mindes or being such as content themselues with one Sermon in a moneth or a quarter of a yeare 2. The impediments that hinder the fruitfull hearing of the Word are very many Sathan euery where and by all meanes labouring to hinder the successe thereof These impediments are of two kindes for 1. they are either such as doe so preuaile that they cause the hearing of Sermons to be altogether neglected and contemned or 2. such as doe cause that the Word is not attentiuely heedfully heard 1. Concerning such hindrances as do vtterly cause the hearing of Sermōs to be neglected and contemned I number them thus 1 The negligent consideration of the singular profite and great necessitie of the Word of God 2 The negligent consideration of the end of the Ministerie of the Word 3 The negligent consideration of euery many duetie in what condition soeuer he liue namely that all are the vassals and seruants of God according to whose holy will in his Word reuealed all our actions are to be squared 4 The carelesse security of the flesh 5 Selfe-loue and desire of the praise of Wisedome 6 Pride causing them to scorne frequenting of Sermons and lest they should bee thought to be subiect to the Minister euen to neglect and contemne the Sermons as if they lost some of themselues like other godly men 7 The care of earthly things and an opinion that the handling of Gods Word onely belongeth to the ministers which conceit hath taken deepe roote as in Popery so no lesse amongest many seeming Professours of the truth 8 Hope of long life whereby many propose vnto themselves that they shall yet heereafter haue time to heare those things which now they neglect and omit 9 An opinion of opus operatum namely that they wil in the time of sickenesse heare the Minister whose voyce whether they vnderstand or not yet they thinke it shall bee of great auaile vnto them 10 A preposterous iudgement and a loathsomnesse arising from some one Sermon or other which they haue not so well approued whereas they should consider that all things do not at all times fall out
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
impossible that euer any doctrine with his vse should bee applyed without the speciall directing hand of God Now God doth apply the doctrine with the vse at two seasons First from euerlasting for all things were present vnto him from euerlasting Secondly in time for nothing was done by him in time that was not concluded before all time euen from the beginning of the world and from euerlasting decerning and decreeing with himselfe concerning the doctrines and vses of doctrines to be applyed or not applyed to certaine men in time by the holy Spirit through the Preachers and their Hearers whom as ministring causes hee vseth as seemeth best to his heauenly Wisedome and good Pleasure 2. in time the holy Spirit of God hath applyed doth apply and vnto the end of the world will apply freely the doctrines with their vses that is to whom when and in what measure it thinketh fit and that by the meanes heereafter following And these things which I haue spoken of the application which is made by God are fitly remembred in the first place first because neither is the Preachers applicatiō or Hearers of any moment without it secondly because so wee meete with a two-fold errour first the opinion of opus operatum that is that it sufficeth to go to Sermons and heare them and that for the workes sake God will respect vs secondly the most dangerous opinion and perswasion of some hearers who thinke it in their power to apprehend wholesome doctrine and to bring forth fruits worthy thereof 2 The Preacher as the Ambassadour Seruant and chiefe Instrument of the great God doth not onely bring that spirituall medicine namely the heauenly doctrine in the name of God bearing witnesse of the singular power and profite thereof but also doth apply the same to his hearers and that at two seuerall times first in and at the Sermon whilst after the doctrine is handled and the vse shewed hee admonisheth the Hearer that it is not sufficient that he know the doctrine and profite thereof except hee apply them both also vnto himselfe For not the hearers but the doers of the Law shall bee iustified And also whilst hee declares to the hearer all those things in which true application consists of which wee shall presently speake Secondly after Sermon the Preacher applies the doctrine with the vse and that 1. Publiquely 2. Priuately First Publiquely not onely exhorting to thankes-giuing for the great benefite of the will of God manifested in his Word vnto vs and touching the doctrines which are to his glory and many waies to our owne comfort and benefite and to the destruction of the Kingdome of Satan and to serious inuocation that God would bee pleased more and more to write and imprint the doctrines with their vses in their hearts but also by giuing of thankes and calling vpon God for a blessing to giue a holy example of them both to the hearers And secondly more priuately after the Sermon the Minister applies the doctrine with the vses if by priuate prayers hee intercede with God not onely for himselfe and his family but also pray vnto God for his hearers that his labours may not bee in vaine if by application of the doctrines and vses hee by his owne example go before them and become the type of his Flocke if hee diligently obserue euery an and person vnder his charge and by others do enquire of them how they carry themselues in the application and practise of the doctrines and vses that if they do well hee may stirre them vp by commending their godly care to go forwards cheerefully if they doe euill hee may admonish blame correct with-draw them and not desist heerein till he perceiue the fruite of application in them And in this holy worke the assistance of euery Magistrate is required that hee haue a speciall care that those things which by the benefite of the Ministery God hath reuealed in his Word may flourish in the faith and life of their people that they may bee put in execution and so applied that they may bring forth fruite 3 From this duty of application the hearer can by no meanes be excluded For hee is by the working of the Holy Ghost according to the good pleasure of God to apply vnto himselfe the doctrines and vses deliuered by the Preacher Seeing the Holy Ghost vseth the hearer as his instrument to beginne and perfect his owne worke in him which holy duety the hearer is to performe to himselfe both at the Sermon and also after Sermon At the Sermon whilst the hearer by the benefite and motion of the holy Spirit applyeth especially to himselfe all those things which in generall were deliuered by the Preacher to the whole Assembly And after Sermon hee is also to make the like application both publiquely and priuately Publiquely whilst with a ioyfull thankes-giuing together with the Preacher and the Assembly hee prayseth the name of God for his singular and in estimable fauour of the reuelation of his sauing truth vnto him and by serious and ardent supplication intreate of God that by the working of his holy Spirit hee would bee pleased to bring to passe that the doctrines and vses hee hath heard may take deepe roote in his heart and may in his whole life aboundantly bring forth fruit acceptable to God And these two things let him priuately continue and often repeat But besides the hearer must priuately apply vnto himselfe the doctrines with the vse in euery condition of life as well in aduerse as prosperous times and that both before amongst and after all his actions But chiefly when any perplexed cases or intricate questions are obiected vnto vs either by others or by our owne flesh But chiefly when Satan sollicities vs by his Stratagemes sleights and grieuous temptations to errours in the saith or life that is to heresies and sins whilst he endeuours to bring to passe that either wee doe not at all regard the good of vertue or else performe it not lawfully or at the least not with a right end and so endeuours to bring vpon both body and soule not onely temporary but eternall dangers 2 Hauing shewed that God the Preacher and also the Hearer himselfe must all concurre in applying the doctrines and vses we must now see how and by what meanes this application is to bee made In the meanes and manner of application which must bee made of the hearer two things are chiefly to be obserued First what things are to bee eschewed as enemies to this application Secondly what things are to bee embraced as helpes vnto it In which two points are those other two parts formerly observed in handling this matter of application contained which I called the impediments and the aduancements of application and follow to bee spoken of in the third and fourth places 3 The impediments of application which are to bee abandoned being such as hinder the successe of Preaching and cause both doctrines and vses to bee
abused are First that vulgar but most pernicious opinion that it sufficeth to heare the word of God to vnderstand it and with a transitory sense of the fruite and profite thereof to bee affected albeit the practise of it bee not extended through our whole liues This dangerous conceite is strongly shaken and ouerthrowne by our Sauiour in the parable of the Seed Mat. 13.19 20.21.22 which falling in three sorts of ground namely by the way side in stony and thorny ground was caught away choakt and withered and all because there was no application And no lesse sweetly cheecked and branded with the note of deceiuing themselues is the same opinion by the blessed Apostle Iam. 1.22.23 24. But aboue all that fearefull commination of Christ is not to bee forgotten Luk. 12.47 That seruant that knew his Maisters will and prepared not himselfe nor did according to his will shall bee beaten with many stripes Nor yet that of the Apostle so strongly aggrauated in fiue verses Heb. 6.4.5.6.7.8 That the earth which brings forth Thornes and Bryars is reproued and is neere vnto a cursing whose end is to bee burned Therefore let this most vaine perswasion and peruerse custome bee blotted out with this consideration Math. 7.21 That Not euery one that saith Lord Lord shall enter into the Kingdome of Heauen but hee which doth the will of God who is in heauen Iam. 1. And those that bee hearers of the Word and not doers doe but deceiue their owne selues Secondly a vaine perswasion and glorying in the title of Christianity without any change of life or application of the doctrine of Christ to themselues Thirdly the not vsing of force against our desires and delights by applying of those profitable things which are taught out of the Word and fighting with our corrupt nature by which meanes application is much hindred as wee may see in those Guests that being bidden to the Supper Luk. 16.14 excused themselues by their seuerall employments of seeing a Farme marrying a wife and trying two yoake of Oxen. Fourthly rashnesse and rushing into businesse is a great enomy to application namely when men thrust themselues into the handling of businesses without any censure or tryall of their liues counsels words and actions to the touch-stone of the doctrines contained in the word Fifthly the horrible carnall security of the greatest part of the world running vpon their owne destruction euen in the entrance hinders much the application for heere hath Satan a wished occasion of sowing his Tares Sixthly the too much care of this life of the belly and pleasures whilst in the meane time not onely the generall care which all Christians ought to haue but also the speciall care which concernes euery man in his place and calling is neglected And this is not the least impediment of application and therefore wee must labour by Gods grace to take this out of the way that the heauenly doctrine may finde place Seuenthly opus operatum is not the least poyson of application to wit a conceite wherewith many falsely perswade themselues that it sufficeth to bee Baptized at certaine times to frequent the Temple for an houre to heare a Sermon which happily may strike the eare but neuer wound the conscience and happily sometimes with others receiue the holy Communion and performe such other outward rites and ceremonies but yet without all vnderstanding or inward motion of the heart or amendment of their liues Eightly the vaine hope of a longer life makes many slow in applying the most profitable doctrines for they suppose that albeit for the present they omit and neglect the application yet there remaines a great part of their time behind wherein they will expresse the doctrine in their liues And if they chance to fall into any disease or bee brought neere death that then it will bee a fit time to performe these things Ninthly the euill examples of such as do daily but securely contemne the word of God doe hinder and disturbe many from applying the doctrine to themselues Eccl. 8.11 For Because sentence against an euill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe euill Tenthly the detestable hypocrisie of those men that with an externall visard of piety do set vpon men and giue a goodly shew of goodnesse like painted wals and whited Sepulchres such as were the Pharises but especially hee that was not like other men and scorned the Publican in respect of himselfe Luke 18. Eleuenthly this Diabolicall stratageme of Satan in making men beleeue that they may serue two Maisters Math. 6.9 10.11.12 God and the world God and the flesh against the manifest truth of our Sauiours owne mouth doth also preuaile with many men who would not seeme to be altogether Atheists not to make any application to themselues of the good things they heare Twelfthly also feare of the crosse and persecution with-draw many from the application of the heauenly doctrine of Christ for the flesh and the deuill obiect that if thou in thy life shalt professe the knowne truth thou shalt cast thy selfe into manifest danger of life and goods Thirteenthly nay both Scripture and experience doe teach vs that some are growne to that madnesse and malice as not to bee ashamed Rom. 6.1 to draw the most profitable doctrine of Gods holy Word into an occasion of sinning These Impediments and Lets the Preacher must not onely set forth in his Sermons and conferences but also the Hearers must with all care and diligence obserue and shunne them as the maine pests of application 4 Thus hauing runne ouer such things as the hearer is chiefly to abandon except in applying the holy doctrine of Christ hee will cast himselfe vpon a snare and stumbling blocke I will in few words teach wherein this soule-sauing application consists that the sincere Professors may know how to exercise themselues therein with a holy endeuour Therefore first wee must know that the very beginning of all application is a serious and fixed purpose that the Hearer hath of what condition soeuer hee bee that hee will by the grace and helpe of Gods Spirit conforme himselfe and all his internall and externall actions at all times as well in prosperity as aduersity according to the doctrines in the Word of God proposed Secondly seeing our nature after the fall of our first parents is so depraued that it neuer agrees with the will of God in the sacred Word reuealed the Hearer must certainely resolue with himselfe that there is no other way of application but that both in his entrance into the Schoole of Christ and in his progresse thorow it hee deny himselfe seeing Christ hath so admonished before hand Hee that will bee my Disciple let him take vp his crosse deny himselfe and follow mee For application must begin at the mortification of the old man and it must end at the quickning
meditate that good word of Thankes-giuing euer shall thy mouth in what estate soeuer sound out thankefulnesse vnto God that whilst thou giuest thankes for continuall benefites thou maist thereby bee disposed to receiue better benefites 2 Our petitions and requests vnto God consist generally in two things namely in begging remission of our sinnes and in begging some other grace vertue or good thing wee desire to haue The things which wee are to aske of God are all contained in the Lords prayer but besides these generall petitions which daily are in the first place to bee made euery one ought to aske certaine speciall things most necessary vnto him which either hee must retaine in his memory or else keepe a catalogue of them with him which hee may at pleasure in his mentall prayer vse First therefore hee must aske of God grace well to performe the offices and duties of that place wherein God hath put him secondly to spend the time profitably thirdly to extirpate and subdue vice and all imperfections fourthly to gaine that vertue and those helpes to godlinesse which hee stands most need of but chiefly charity humility the gift of prayer and increase of faith praying with the Apostles Lord teach vs to pray Luk. 11. Luk. 17. and Lord increase our faith 1 Euery Christian I confesse must generally labour with God for remission of all their sinnes but yet it shall much helpe his conceite and memory to distinguish them thus desiring first remission of all the euill hee hath committed secondly of all the good hee hath omitted thirdly of all the time hee hath wickedly spent or to desire the pardon of all his euill thoughts words and workes and of the omission of his good thoughts words and workes But especially a man may cast the eye of his minde vpon these foure first the commandements of God and his lawfull Gouernours secondly to the seuen mortall sinnes thirdly to the three powers of the soule the Vnderstanding Will and Memory fourthly to the fiue senses of the body For in these are all the sinnes that any man can commit comprehended therefore let him reason with himselfe in his minde a little vpon euery one of these points and desire specially pardon of his sinnes committed against this or that commandement in such a kinde of sinne with such a power of the soule or externall sense of the body 2 Wee must generally pray for all men and things as Christ hath taught vs in that blessed prayer of his owne and especicially for speciall men and things but chiefly and necessarily for these first for the whole Church of Christ wheresoeuer dispersed or howsoeuer despised ouer the face of the earth secondly for the conuersion of all Heretickes Schismatickes and erronious persons that they may bee brought home into the bosome of Christs holy Church thirdly for the whole kingdome where thou liuest and namely for the Kings Maiesty and all the Gouernours and Magistrates Ecclesiasticall and Ciuill fourthly for all our Benefactors who doe vs good and minister to our necessities fifthly for those that are committed to our charge or vnder whose charge wee are sixthly for our enemies and persecutors seuenthly for all that are in any necessity or suffer any aduersity in body or minde This prayer for others Chrys as a Father saith of all others is most acceptable vnto God vnto it wee are many wayes obliged and therefore it is no day to bee omitted And as wee must pray for others so must wee not bee vnmindefull to giue thankes for others for the benefites conferred vpon all men for benefites bestowed vpon all Christians priuate or publique persons and aduisedly considering both the persons and the benefites seuerally to giue God thankes for them no lesse then if wee giue thankes for our selues 3 If you aske of whom wee must looke for all these benefites and vnto whom wee must giue thankes the answere is easie and ready at Gods hands wee receiued all and vnto him alone must wee giue thankes hee it is that heareth the prayer and therfore vnto him alone must all flesh come this is taught vs out of the blessed mouth of our Sauiour When you pray say Lnk. 11. Our Father which art in heauen c. 4 The last thing is to know how wee must aske surely wee must bee furnished if wee will speed first with those three diuine graces Faith Hope and Charity Faith considering that God is able to doe all that hee will and as much as wee stand need of Hope considering his infinite goodnesse and thence conceiuing a desire and assurance of obtaining our petitions Charity asking the things onely that may make meerely for the glory of God and the good and saluation of our selues and our neighbours secondly that in asking wee vse all incessant and important obsecrations such as in our Litanies our Church vseth thirdly in humbling our selues and setting forth our owne vility and indignity as the most vnworthy wretches in the world 3 I said that in our businesse with God as wee must giue thankes to him and begge of him things needefull so wee must also offer vnto him our selues this is a sacrifice vnto him most acceptable and therefore the Apostle begges it so earnestly of all Christians I beseech you brethren Rom. 12.1 by the mercies of God offer vp your selues a holy liuing and acceptable sacrifice vnto God So that nothing lesse is this sacrifice but our whole liues our bodies soules our goods within vs without vs our thoughts words and workes all must bee sacrificed vnto him and dedicated to his honour neuer any more to bee vsed after the conceite of our owne peruerse will but according to the most exact rule of Gods most holy will And these things which I haue spoken concerning Thankes-giuing Petition and Oblation are to bee done mentally for these containe a most elegant manner of continuing in prayer a long time 2 Now must wee come in a word to vocall prayer this being either publicke or priuate in both which is required due preparation and attention wee will obserue these three things First that being about to pray hee first enter into himselfe recollecting himselfe a little and lifting vp his heart to God hee direct the whole worke hee is about to the onely glory of God begging of him assistance that he would establish his minde in him alone secondly in the progresse of his prayer it is good that first hee pronounce all the words distinctly without too much haste secondly that by some paw sings as in the end of the Psalmes where wee say Glory bee the Father c. hee renew his attention that if his minde bee distracted hee may gather it vp againe and beg pardon of God for this neglect Thirdly the prayer being ended thankes are to be rendred vnto God and pardon of sinnes and defects therein committed humbly begged There is another excellent way of vocall prayer both easie and full of deuotion and
Ensigne put all his Troupes to the sword themselues being such as illustrate many with the light of God and stirre them vp to emulation it cannot bee but such as are deuoted to this most fruitfull exercise must needs prosperously succeed And not without cause for there the mindes besieged with all kind of euils do gather new forces and are made more puissant both to tame the vnruly passions and also to acquire more vertues For albeit they enter vn-armed yet they go out armed and more valiant to fight of which that our Sauiours most couragious confronting of his aduersaries after his prayer in the Garden was a sure argument For Prayer establisheth the heart with magnanimity it is conceiued as if it were with the fortitude and strength of God instilled into it And what can so encourage the heart of man as the hand of the Creator stretched out to helpe And how can hee want the Hand that hath the Heart of his Creator Where two or three are gathered together in my Name there am I in the midst of them What shall I speake of those hidden comforts the knowledge of God the contempt of the world the peace of conscience and many other true tokens of the sonnes of God which are imprinted in the mindes of such as vse this holy exercise Beleeue it whatsoeuer by the most wise and eloquent men and Orators of the world can in this kinde bee spoken is lesse then these Orators of God by thus exercising themselues doe obtaine What then ought wee to doe seeing God requires this incessant duety of ours but that so much of our short time heere as may be taken from the necessary employment about things of this present life and our ordinary Callings should bee consecrated vnto prayer For this is as it were the very spirit of life which lifteth vp man from the dregges of this world into the fellowship and vnspeakeble fruition of the most hidden things of God There are but three sorts of good things in this life wherewith mans heart is rauished and all these are most richly attained vnto in this heauenly exercise That which is profitable is hereby by obtained euen vnto a certaine kinde of immunity from indigence and need of the profitable good things for it is plaine that men addicted vnto prayer are lesse vexed with hunger thirst heate cold and such like and therefore they vse both meate and cloathing most sparingly That which is honest they obtaine euen to the most high familiarity with God And that which is pleasant they obtaine euen to the most in-effable and most chaste delights and pleasures of heauen which in this world they most happily take a taste of That I may therefore giue a right farewell to this point the drift of all men prayers is to bee so grounded on the vnmoueable rocke of faith that there bee no haesitation in him that prayes but that hee assuredly trusts by Christ to obtaine the good things hee demands which assurance must be deriued from these 3. reasons which are so strong against all the incursions of sins passions and all temptations and so able to affect the heart as that they can moue euen the stones 1 Reason God albeit hee had not prouided for mans helpe neither the Incarnation Passion and Death of his onely begotten Sonne nor the holy vse of the Word and Sacraments nor any other thing yet of his owne goodnesse and naturall propensity vnto mercy hee is most mercifull nor can hee manifest his goodnesse and mercy in so high a degree to his other workes as in sparing for it is the highest degree of goodnesse and mercy to do good to such of whom hee is iniuried Seeing therefore God hath made all his workes to manifest his goodnesse and nothing makes so much to the end of his glory and manifestation as to haue mercy on men most miserable sinners certaine hope may be conceiued that hee will grant pardon to them that faithfully aske it and giue them both grace and glory God is more propense to doe good then the fire is to burne if therefore the fire as often as nothing hinders it burnes and consumes all that is put vpon it Surely nor will God so long as nothing with-stands him but haue mercy but nothing hinders God nor can as long as man doth seriously will and desire God to haue mercy on him therefore euen the most wicked may hope if they seriously desire it that God will forgiue their sinnes and giue them all necessaries Theee was neuer any man liuing from the worlds beginning so wickedly giuen to wine or intemperancy that was so much delighted with the pleasures thereof as God is delighted in hauing mercy If therefore the Drunkard and intemperate man doe not onely willingly take his pleasures but is violently carried away with the streame of them Surely God without any disgrace of so great Maiesty nay with much honour and dignity doth as it were hastily runne to take those pleasures of shewing mercy The euent proues it true hee therefore sent his Word into the world his Sonne because hee is delighted in quickenesse of mercy for his Word runneth very swiftly Seeing then that God when hee sheweth mercy doth a thing to himselfe honourable first to the glory of his great Name agreeable to his Palate and Disposition and therefore pleasant to him yea let mee say also profitable for so many seruants hee gaines as there be men on whom hee shewes mercy Who can be so mad and barbarous as not to conceiue most vn-controuleable hope and assure himselfe that the most munificent Lord will giue him whatsoeuer hee penitently and seriously asketh 2 Reason The most mercifull God from euerlasting when there was none to entreate him nor as yet the world was created being most propense vnto goodnesse fore-seeing Adams fall decreed that Iesus Christ our Redeemer should be incarnate and when the fulnesse of time came hee was incarnate of the blessed Virgine was borne and for the space of thirty three yeares suffered all kinds of discommodities and at last dying the most shamefull death of the Crosse purchased my saluation with his pretious bloud and by this price of his bloud so offered himselfe to the Father for me being but one as if hee had thought of redeeming none but mee so that his bloud all of it was no lesse shed for mee then if Christ had shed it for none else which the Apostle seemeth to haue thought saying I liue in the faith of the Son of God who loued mee and gaue himselfe for mee where hee speaketh more particularly then when hee saith Who gaue himselfe for vs and loued vs. If then Christ shed euery drop of his bloud for mee being but one If all his labours and bloudy sweate in the Garden were for mee being but one If hee cryed vnto the Father with strong cries and teares for mee being but one as if the matter had onely concerned the forgiuenesse of the
now desire all the toyles vexations contempts c iniuries to be done thee which be wished desired c assumed so that it be not against the will of God or be the occasion of the losse of some spirituall or temporall good So this is necessary the caution discretion and counsail of some wise and holy man and a continuall feare that vnder the colour of good we be not deceiued For we must not beleeue euery spirit 1 Ioh. 4. but aboue all the light of the holy Ghost brings much light vnto this businesse which without doubt shall be giuen to them that with humility of heart seeke it It is also besides necessary if we will worthily hate our selues not onely to leaue all delectable things and withall desire all greeuances and vexations but withall we must herein reioyce when any such aduersities and priuations of pleasant things nay of necessary things befal vs from any which is more greeuous vnto vs then whilst we â—ake them vp our selues but chiesly when in our iudgement he who doth such things to vs doth it with an indiscreete and malicious intent And albeit we cannot without manifest signes iudge hereof nor yet then with any firme resolution And albeit we ought much to lament the offence of the persecuter and wrong doer louing him in the bowels of compassion as one from whom we haue receiued a singular benefit yet when we shall manifestly see it we must bee very carefull that so great a gift pretious pearle perish not but considering the reasons wherfore euery one must hate himselfe as we shall shew anon then must our will come on producing most frequent acts of desiring and accepting such persecution and contempt which is done vnto vs which things when we haue done we shall be inriched with the holy hatred which we looke for All these things Christ Iesus our Master hath both by word and example taught vs whose most holy soule albeit neuer wounded with the sting of any sinne and so there being no necessity of handling that pretious body with any asperity of hatred yet would hee for our example despise all delectable things and suffer persecution and to bee so euill intreated as neuer was any other man All which hee did that wee might learne what wee ought to doe to obtaine this hatred of our selues which is so necessary Seeing then his Maiesty would suffer such things by his example to induce vs to the like Christ suffring for vs 1. Pet. 2. and learning vs an example to follow his steps Let vs for the loue of God open our eyes and behold if it bee iust that our GOD and Lord should suffer so much for our sinnes and to our instruction so many iniuries indignities and persections whilest we casting off all shame forsake him and not onely not in act beare any kinde of punishment or iniury for his sake but not so much as to haue will to suffer it nor yet euer meditate or desire it and much lesse that any man should speake to vs of it Surely as it would be ridiculous if any did desire to be called a student in Diuinity or to be accounted a Diuine which is neither exercised in that study nor yet is desirous to know any principle of it so is it ridiculous that any should esteeme himselfe the seruant of God or be in any religious congregation which is the schoole of all vertues who labours not to procure and haue this holy hatred chiefely hauing so excellent a Master to teach it vs. Let them consider this who are so negligent in religion that they thinke all Christian duties to be but matter of conformity and let them know that the name of Christians agrees not to them vnlesse they study the doctrine of so sublime a searcher deliuered vnto vs both by word and example And surely if nothing else would driue vs to this care but only that we might imitate so great a Master as the Sonne of God and be made like him euen that might suffice without any other reason to make vs walke the iourney which so worthy a Master hath troden out for vs seeing wee are sure that he cannot there erre in the way nor hath lost the crowne of glory But that wee may more fully obtaine this thing one thing is to be noted which at the first blush may seeme to be of smal moment but more aduisedly considered will be thought of much worth Namely that the chiefe exercise most expedient for vs to vse for the gayning of this holy hatred is that incessantly we pursue and assault those our innumerable small desires which euery moment occur And the manner of pursuing them is after the fashion of those who indeauor to set vpoÌ„ a potent aduersary by deceits For with great circumspection wee must prouide whether happily wee desire any thing which is not of GOD nor leads vs vnto GOD and assoone as we perceiue that anything falls out that may delight vs besides and without GOD suddenly the will is to bee inclined to contradict it and not to accept it But assoone as wee shall see any thing befall vs contrariÌ„at or displeasant to vs by and by to incline the will to desire that Which if any shall frequently exercise hee shall farre sooner obtaine this holy hatred and withall so great dominion ouer himsclfe as cannot be in words expressed For it is most certaine that this is the key of all those treasures belonging to perfection 2 For what cause wee must hate our selues is now to be discussed Which albeit may sufficiently bee grounded out of these assertions of our Sauiours Hee that hates not his owne soule cannot bee my Disciple Luk. 11. Matth. 11. and hee that will follow mee let him denie himselfe c. Yet to giue the greater satisfaction to this point which is holden of most men for paradoxall and vntrue we must obserue that for many causes it is very profitable for vs and that GOD requites no lesse seruice at our hands then to hate our selues 1 Which might serue for all wee must hate our selues because what euill so euer is in vs and what defect of vertue and good soeuer is in vs proceeds from this that wee doe not hate our selues for all this euill and all defect of good in vs is deriued from this that wee loue and desire some thing against or besides the commandement of God All which we do only for the loue of our selues Therefore if we would haue our soules inriched with the good things of God and infranchised from the euill wee cannot but hate our selues He that loues his soule Ioh. 12. looseth his soule said the eternall truth it is the roote and fountaine of all euill in mans heart Therefore one said well if thou shalt loue euill August then thou hast hated if thou shalt hate euill then thou hast loued learne therefore to loue thy selfe in not being thy selfe for whosoeuer loues himselfe is
of him Now we must know that the excellency of praier that it may bee imperious and commaund a blessing doth not onely consist herein that wee demaund some excellent thing but with all and much more that wee haue a sublimated and high motiue and scope And the motiue that should set vs to pray must bee to beleeue that our Lord GOD would that we should haue what wee aske and he would haue vs to aske that wee might thereby bee disposed to his seruice For blessed is the bread which hee eates who eateth to this end that hee might liue and liuing might be imploied in increasing in the loue of the glory of his God For so the asking of bread and whatsoeuer else with a such motiue is much esteemed in the sight of God Besides of such a minde we must bee that if wee thinke it not acceptable vnto GOD that we obtaine that which wee most desire forthwith as much as is in vs wee must neither desire nor aske it The hungry soule for the most part by the famine that oppresseth him is mooued to aske bread but so is not hee who rightly praies vnto GOD hee must aske meat and necessary grace and glory not chiefely for that he hath need of these but for that the Lord God would that wee should haue them expecting onely our prayer that hee might giue them vnto vs so that the will of GOD desirous that wee should haue these things must more mooue vs to aske and desire our owne good then the ioy and glorie which wee hope may accrue vnto vs thereby Therefore the manner of praying ought to bee that our soule hauing attained to a habit of asking that which God desires aboue any other things and exercised by many acts of so asking it not chiefly for our owne good but for that his most Holy will is most worthy to bee desired aboue all desireables whatsoeuer we shall aske let it be immixt and interwouen with such a habit and all the words of our prayers let them bee ioyned to the actes of willing and desiring whatsoeuer we shall aske for this cause that God desireth that wee should haue it whereby wee might thus become his more acceptable seruants and haue the greater loue towards him Happy are they that can thus pray for in few daies they shall grow to bee potent men in the Lord. To performe all the foresaid things are necessary the 2. and 6. instructions I will hereof giue this example For many doe pray with the some motiue yet speed not for the purpose some man asketh vertue â—â—d grant to some good end knowing that GOD hath commanded vs to aske of him necessaries Hee askes instantly acknowledging his owne vnworthinesse perseuers in this mannes of asking and feeles in his prayer some â—â—dste of sweetnesse and diuine loue Now some thinke this prayer to proceede from a perfect motiue and scope but it is not so albeit the prayer bee deuout and good But if you aske what it wants I answere there is this wanting that hee asked not of loue albeit with loue Therefore I say it sufficeth not that the motiue be perfect that hee loue and haue all other things but he must also be moued to aske of loue and not for the loue of the thing desired albeit yet euen the loue of the thing may be kept with much perfection so that in act it be resired to this that therefore it may be loued because God will that wee should loue that thing which now is not so in the former kind and therefore exceeds the bounds of prayer Therefore many considering this haue come to know that the loue of themselues was hid vnder the shadow of the loue of God and that it was true that albeit they loued GOD yet were they not mooued with this loue in act whilest they prayed but with the loue of themselues albeit not with an ill loue whereby they were mooued to aske that which they did because it was good This will be more easily vnderstood by that which often falls out amongst such as loue one another that one askes something of another and that with the loue wherewith hee loueth him yet not of or for the loue which hee hath towards him of whom hee asketh but for the loue of himselfe and his owne benefit Therefore as before is said wee must not aske so of God but we must aske with and for his loue that is we must actually perceiue a desire of obtayning that we aske whereby God by that may receiue from vs an acceptable obedience surely great and necessary is the attention that we may know the difference of these loues For it is a thing necessary to bee knowen and many thinke they haue gone aright in this businesse but looking neerer into the thing they haue found it to bee onely the imagination of the true loue of GOD and themselues to be far from it indeed Hee therefore beleeues and knowes himselfe to bee in the right way who continually builds as vpon his guide in the way vpon an actuall desire of obteyning by prayer these or these graces that God may reioyce to see him so beautified and that hee may grow in his loue And although at the beginning of this exercise many shall not only feele that they do not increase in deuotion but rather to haue made ship-wracke of that which they had before for which they shall be much grieued in their soules yet let them goe on cheerefully in this great worke And let them not admire that they feele this diminution of deuotioÌ„ for in that he finds in himselfe this coldnesse and indeuotion hee shall performe a farre more worthie duety then before whilest he seemed to taste a greater sweetnesse and contentment For this contentment was wont to arise from the loue of himselfe albeit not euill which yet is to be abandoned that one may bee wholly addicted to the loue of God which is best of all For when it arose from the loue of our selues which was very great we found great sweetnesse and pleasure in it but that loue being discarded the loue of God aboue entertained which at the beginning is but small little sweetnesse and deuotion is felt but this loue increasing the pleasure and deuotion will also increase For illustration whereof our owne experience will serue Wee see that two stickes doe burne together the one being drier and easily fiered the other not so yet the firing of the one makes the other being greene and not so apt to burne to flame and as it selfe doth but if you remooue them asunder you shall finde that sticke which was not so drie to loose both his flame and heate too and to keepe it from going quite out hee must be inforced either to vse the bellowes or else re-match it with the former which first set it on fire In like manner our loue of God being not so hot and inflamed of it selfe if yet it be ioyned to the loue
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
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
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