Ear and Audition. Mind and Meditation heart and Affection. Hand and Action. THE HEAVENLY PROGRESS. By Rich: Middleton. LONDON Printed by Nicholas Okes. 1617. ❧ TO THE truly Great, and graceful Prince CHARLES, Prince of WALES. SIR, I Well foresee not only how unworthy I may be esteemed to present your Highness with any furtherances of piety, being already so richly adorned with plenty of all rare and divine habiliments of the soul; but with all how un-welcome I shall be to such as dote on their own shadows, in the mean while, dis-liking, defacing, and does commending even the straightest statures and beautifullest parts in others, who are not of their own hue, constitution, and complexion. Se●. For nunquam desunt qui etiam per ornamenta ferient, There will never want some to wound a man, even through the sides of his best ornaments and graces. But albeit I presume not of that happiness of learning and judgement, Plin sccun. either to act things worth the writing, or write things worth the reading, which is (I confess) a shred of outward and temporal happiness; yet I hold it no presumption to affirm (seeing herein I seek not mine own, Phil. 2.21. but that which is jesus Christ's) that to go this Heavenly Progress and to take delight in it, is the true and only way to eteruizer he soul in bliss, 1 Sa. 2.30. having God's hand and seal to warrant, that he will honour them that thus honour him. joh. 17.3. For if it be life eternal to know God and whom he hath sent jesus Christ, and consequently to know a man's self, than this Progress leading directly unto both, must needs be worth the going: and if it be true herein (as it is most true) which that wise Historian spoke in another case, Dinothi adverse. histor. absurdissimum est soris multum s●ire, domi prorsus ignarum esse, that it is most absurd to know many foreign affairs, in the mean while being ignorant of home business: than whosoever will taste the joys of heaven, must go this Progress on earth; for this only teacheth him to know well both the things at home in his own soul, and the things from home in heaven, where he would have his soul. Happy is that kingdom, family and soul, where wisdom and youth are so one, that they are never sundered, but sweetly kiss each other: age and wisdom in the mean time not sequestered from the same condition; For that makes kingdoms, families and souls eternal: and even this happiness is only acquired by timely beginning and constantly persevering to serve God in spirit and truth, and walk in this Progress. Therefore it is well observed, that in buildings God and man do hold a different course; man beginning ever at the foundation, but God at the roof; he stretched out the heavens before he laid the foundation of the world, by his natural works, giving us spiritual instruction, to follow, his order, & ever begin with care of heavenly things: Seek first the kingdom of God and the righteousness thereof, Mat. 6.33. is our saviours direction, to as many as will build mansions in heaven. For as the building rests on the columns, and the columns on the bases, so the eternal well-being of the soul is sustained by faith whose foundation is in heaven, accompanied with the glorious fruits of the spirit, as the roof at which all true Christians must begin their spiritual building. For as we serve God, so he serves us; if we begin late or never, or for fashion, or for earthly rewards and respects, or faintly, or out of his place to serve him; he keeps the same cor●●espondency with us: gives us our hearts desire, but withal sends leanness into our souls: a false comfort for a false worship, Psal. 106. ●5. a false saith for a false religion, a false salvation for a false profession. For he that gives God his lips in stead of his heart, teacheth God to give him stones in stead of bread; and he that ranks him last, and reckons him least, in the duties of his life, teacheth God to set him at the lower end of the table of his earthly blessings, and to reject him from the enjoyment of his heavenly. One example for all, as a glass to behold the truth hereof. Whilst Adam served God, God served him, he consulted for a mansion for him, for meat for him, for a sweet companion for him: & until he rebelled against him we read of nothing but his works for Adam; as if he had been hired to work for him: but when he once lost his innocency, than God took from him whatsoever he had given him: he lost his wisdom, his peace, his liberty, his glory, his dwelling: like that man that betwixt jericho and jerusalem f●ll among the●ues. Mat. 25.29 For from him that hath not shall be taken away even that he hath. God is as a father delivering a stock to his son to trade withal, if he husband's it ill at first, he withdraws his hands frō●error blessings. And as they that try vessels, first put water into them, and then wine when they find them staunch; so doth God with us, he that is faithful in a little, shall be made ruler over much, and he that gins to lay his foundation in heaven shall end with a glorious crown in heaven. Now your highness having most happily taken your pattern from God, and begun for many years to build from heaven downwards, making that the corner stone: my labour in this little Progress is, to bring some materials to this work, and show a method how to bring this goodly building to perfection: that seeing it is not my happiness as Paul to plant, I may be allowed as Apollo's to water those rare and admirable seeds of religion and piety already sown in your Princely heart. For nihil in te mediocre esse contentus sum, jer. to tum summu totum, perfectum esse desidero. Less than exquisite perfection in all things is less than I desire may be found in you. Therefore as the Gardener waters his seeds and plants till they spring, and waters them again till they be above ground, and lastly till they bring forth fruit on the earth, the seed, the water, the stalk the fruit, and all being from the Lord of the harvest; so must this and such like godly books and sweet sermons be suffered to water the garden of your heart; seeing they are not only as the sweet dew of heaven dropping down grace into the soul, but also as so many little chinks by which the heart is kept open that the beams of heavenly knowledge may enter. And so much the rather is this work now to be entered upon, because as the foundation is laid, so is the building raised; either soon to ruin or for ever to remain. For as the arrow is directed at the first, so doth it fly all the way, either home, over, short, or besides the mark, so that whosoever shall make an ill beginning, forespeak themselves as it were at the very first. Therefore happy are they that have the arrow yet in their hand, and day before them. For if we have not overcome sin in youth before it take root in us, how shall we struggle with it, when the roaring lion hath us in his paws, and when sin being like an old man that hath lost his hearing, will not be charmed, but tells us it was a custom and could not be left. And because no man is borne to idleness, nor for himself only, I have bethought myself of some course, to discharge (at least) some part of my service & duty to your High and in general to benefit all such as with holy devotion aspire to perfection in the service of God: Vir. Eneid. lib. 5. imitating herein Palinurus, who finding that he could not sail against the wind into Italy, turned his course (with Aeneas his approbation) into Sicily, where they had before been friendly entertained: It being a point of wisdom, when a man cannot sail by a forewind where he would, (and happily where he should) to sail by a bowling and side-wind, or at leastwise to cast anchor where he may. Act. 16.6. Paul & his companions being forbidden by the spirit to preach the Gospel in Asia and Bythinia, by a vision appearing to Paul on the night, a certain Macedonian entreating him to come into Macedonia, and help them, collected that they were called of the Lord into Macedonia to preach the word; and what shall I think of myself to whom God would have that ordinary command of his word to be in stead of Paul's extraordinary vision to him, Heb. 10.24 but that the holy commandment of sharpening & pronoking others to good works, 1. Thes. 5.11. Eze k. 13.5 of edisying one another, and of rising up in the gap, and making up the hedge, hath sufficiently animated me, and warranted my adventure in putting God's talon to the exchangers, Mat. 25.27 that at his coming he might receive his own with advantage. I am not ignorant that Aulus Albinus was reproned of Cato because he would rather deprecari culpam quamvacare culpa Awl: gell. 11.8. excuse his fault them want a fault, in that himself a Roman borne and writing a History in Greek, desired pardon, if he chanced to offend in a strange tongue. Yet Cato's reason excusing such as offend by constraint, and Albinus case and mine differing much, he being a stranger in that language, but I at home in mine own element, gives me no small hope of a general pardon, albeit I should offend in taking on me an office altogether vafit for my weak and weary shoulders: for I grant this heavy task requires a fuller pen, a riper judgement, a sweeter singer than myself. Yet when the equity of my calling, the employment in so high a sernice as a Prince's Court, and the necessity of the times and manners called upon me for some duty; and the importunity of some whose words have much weight and authority with me, had wrung this work from me, I am the more bold to entreat, that Cato's censure (if any be) may be made with Cato's equity, because I had rather be without a fault, then make an excuse for it. The wise Orator feignedly reproted, Cic. pro deiot. that therefore applause was not given to Caesar, because he was pressed with men astonished with admiration: but I must unfeignedly confess that I must pass by in silence the commendations of this kind of serving God, methodized in this little work, because the admiration of it, Isa. 6.5. as the sun beams dazzles the sharpness of my weak sight. But as the Prophet witnesseth, when he saw the Lord sitting on his throne, that he was amazed, because a man of polluted lips un-worthy to see the glory of God: so do I ingenuously profess, when I ponder the great Majesty of God's word, & the absoiute perfection wherewith he looks to be served, I am struck stark damn, because I am a man of polluted lips indeed, of an uncircumcised heart, and far unfit to express the praise of such wonderful things. Therefore I willingly leave such luy-bushes to the worldly wisdom of Philosophers, Physicians, and Lawyers, whose learning (I confess) are good for man's life, but that life which perisheth, excellent, but yet human, laudable, but yet mortal, high, but yet most shippery and brittle. The story roports, Livy li●. XX that Hannibal before he would join battle with the Romans, proposed to his army certain couples of captives contending withtheir swords, that by this kind of playing conslict the Carthaginians might the more wisely attend, and the more cheerfully be armed to undertake the condition of a serious sight: but such is the combat and service, wherein by this little book I must employ all that purpose to have the victory against sin, Satan, hell, and damnation: that if they depart from the rule of combat and service prescribed, it is not the loss of Captives but of Carthaginians, not of Carthaginians but Christians; not be life of the body but of the soul is in danger; not the law of man but of God is contemned; not transitory riches, nor health, nor all the pleasures of life, but even the most blessed possession of the kingdom of heaven, the eternal salvation of our souls lies at the stake to be lost. A matter (if ever any) of great consequence, and therefore timely to be begun, and constantly to be continued. For he that hath a great task to be performed in a short time, is ever provident not to let slip that time. Our task is our conversion to GOD, our time of return, is this short span of life, a short time for so sore a task: our wages for this task, is our soul's salvation, therefore no wisdom to misspend the least portion of time and to lose our glorious inheritance in heaven. It is strange to see our toilings and sweatings for these sub-lunary vanities, and yet how remiss we are to make our calling and election sure, how negligent and slothful to lay hold on that good part which cannot be taken from us. As the spider spends her own bowels in spinning sine threads, & weaving cunning nets to catch flies, when suddenly a puss of wind or a broom, comes and mars all that fine fabric: So we torment ourselves for the base honours & base pleasures of this life, and when we are at the height of all, comes but one pass of dis-grace, sickness, or death, & defeats all we did, all we hoped for. Therefore seeing all do agree that God is to be served, but dispute of the time, let us take the present time, for youth had need of legs and age of wings. I confess indeed that this manner of serving God which I propose is something strict, uncouth, and unsavoury to flesh and blood, but most of all to such whose glory and greatness all men adore, and also to such whose breasts are full of milk and bones full of marrow, such as come in no misfortune like other men; but yet when they shall have their eyes opened to consider the necessity of it, and that as he said of time, hoc mometum unde pendet aetermitas, Ber. this is the thing upon which eternal salvation rests, they will submit their sceptres to his service, who hath created all creatures, for their service to maintain their sceptres and greatness. And the rather, because in maximo honore minima licentia est: the greatest honours have least liberty to sin: and except we being unthankful will become like beasts, which still drink of the rivers, without ever thinking on the spring, they must return God great homage for great honours. Vilissimus reputandus est, Symmachus nisi praecellat scientia & samlitate, qui est honore praestantior. He is to be reckoned most vile of all others who excels in honour, except he also excel in knowledge and sanctity. For as no wife man loves that hawk which catcheth him a Lark and eats him a Hen, so neither doth God regard that person, who costs him much as the great and noble do, and yet doth him little or no service at all. Besides, the example of Kings, Princes, and Nobles, is of much use to the furtherance of virtue or vice. jacobs' Ewes brought forth sported Lambs according to the colour of the rods before them: and men produce works conformable to the lives of great personages: but this is a great evil that good examples have not like force to serve us to goodness, as bad have to induce us to evil. For as a man struck with the pestilence will sooner infect a thousand, then so many can help him being infected; so one vicious many may more easily infect a thousand, then so many can make one vicious man good. For vice is here in her own foul, and comes up without planting, with no pain, much more when it is well sor●●●●ied without and well laboured too: but ver●●● is ●●●●anger on earth, like 〈…〉 thrown into the ground, which after much care and labour prospers but slowly, especially in the contagion of these times which are the dregs and sink of all ages, in which virtue is a prodigious monster, and piety a fowl crime, or at least sottish simplicity. It is hard for flocks to feed among thorns, and not leave some of their wool behind them: so is it hard for an honest man to live amongst such corrupt and contagious persons, but he must lose some of his innocency. Therefore the Lacedæmonians wisely inquired what play-fellows their children used, for fear of having them tainted with vice. But above all others, it behoves, great persons most, not only to have care that they give no ill example, but also that they take none from such as are about them for as it was wisely said of worldly Governors, Publius. that male imperando, summum imperium am●●titur; So by ill government of the soul, in taking contagious example from others, and giving ill example to others, is the kingdom of heaven lost, and many by their ill example drawn into the same downfall. Alpho●●s●s King of Arragon was wont to say th●●●s the Marigold ●orned itself to the motion of the son, so the p●●ple are turned and tramed after the manners of the Pimp R●● 〈…〉, nemo non eadem velit; Sen. If the King follow holy courses, there is no man but will do the same. For as from the health of the head, health is derived to every member, and from the light of the sun, light is communicated to all the world, so from the Prince and Governor, goodness descends upon all the people. But as the head being sick and weak, all the other members languish, so the Prince being stained either with avarice, lust, cruelty, pride, or any intemperancy, all the subjects decline from equity, reason, and goodness, and accommodate themselves to the disposition of the Prince. Aen. syl. lib. ●●in res. Alph. It is storied of the same Alphonsus, that understanding how Pomegranades were by art made sweet, savoury, and delicate meat, he made thereof this excellent application: surely even ourselves by our industry, and holy art of example ought to make our subjects better, being of themselves of a fierce and froward nature. And surely he spoke well of Augustus Caesar, that a good Prince teacheth his people to do well, by doing well himself, and being imperio maximus, exempto est maior, great in power, was yet greater in holy example. For as the Ewes conceived such coloured Lambs as the rods were that lay before them, Gen. 30. so such as are the Prince's actions, such are wont to be the people's conceptions, cogitations, and issues. Whence it is, that a Prince should so observe his own Law, that his subjects might be stirred up to the same, and so settle himself to the service of God and observation of his jaws, that all his people by his good example might be drawn to do the like. But seeing that as a ship without a Pilot sails not whither it should, but dasheth itself on the rocks and shelves; and so they who study to serve God, but yet without God, wanting an order therein, (God being the God of order) walk in a Labyrinth and maze, falling into doubts whilst they seek resolution, like Cleophas that talked with Christ, and yet knew not Christ, like birds fluttering, but yet cannot sly: therefore even the greatest and wisest stand need to furnish themselves with holy directions, and to labour by all means for a measure of grace and the fear of God to keep out the overflowings of ungodliness in our age, wherein vices are become good manners, and debauched humours and profane vanities are passed into nature and turned into complexion. For God's harvest in this world is but a handful, and that little remains of people that serve Christ in truth, can fierce get breath in this corrupt air, it is so contrary to them. They are here as fishes without water, as the remainders of great massacres, as pieces of planks after the wracking of a great ship: such a contagion is spread amongst us all. If then where God is best known, he be ill se●●ed, how much more where he is not known indeed at all? If vices be ●●e in the sanctuary, how much more in the body of the Temple, and dwelling of the wicked? In such a deluge of iniquity wh●● hel●● is there to keep us from drowning, but by sincere serving of God to work his holy sea●e into our hearts? And if we do this, it will easily be seen by our lives. For when the king's Porter stands at the gate and suffers none to come in without examining what he would have, it is an evidence that the King is within: But when the Porter is absent, and the gates open to receive all that come, it is an argument of the King's absence; so in a Christian, when the fear of God is present, which as the Porter shuts the door of the senses, that they see not, hear not, do not what they list, it is an argument the Lord of that house that is God himself, is within: but when fear is away, a free entrance is given to all a man's dissolute desires, it is a plain demonstration that God is not there. Nor let Kings and Potentates think themselves freed from this course of godliness, as if piety rooted out natural affection, and took away all true liberty; as if a father might not love his child, a husband his wife, or as if a man might not love his houses, lands, health, riches, and honest recreations Piety takes not away the good use of these things, but husbands them well to their good that have them, and of mistresses which they were, but should not be, makes them all handmaides to the love and fear of God, as they were not before piety came, but indeed should be. Therefore Kings and Potentates must not consider, unde 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 ask 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 government, Virg. who adorns mankind with the defence and practice of true religion, orders, laws and discipline, formosi cuslos pecoris, formosior ipse, the shepherd of a beautiful flock of sheep, himself being far more beautiful and glorious than his whole flock. And indeed that holy thirst and desire of knowing and propagating the heavenly wisdom of God revealed in his word, by reading, meditating, hearing, praying, and the like, is as necessary to all sorts of men, as well Kings as Keysar●, for the defence of their good, safety and salvation, as heat and moisture are necessary to the nourishing of plants, and as convenient and sit nutriment is to the nature of every thing living. And it is our duty, who labour the salvation of all sorts of men, and therefore put them in mind of their several offices and duties, to explode and cast out the vain opinion of those men, who bind the religious and assiduous reading of the holy Scriptures, and other holy acts of religion, upon divines only, as if either it consorted not with men of their ranks and offices, or else that they had no need of it. For do not the testimonies of sacred Scripture show that these things both by manifest Laws of God are commanded to all sorts of men, and also are most necessary and profitable for them? In the ancient Church, when the Priesthood was settled upon the Tribe of ●●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 down wards, albeit the office of teaching, was ever committed to a certain sort of men, were there not to all other sorts of christians many commandments proposed to stir them up to the study of the sacred Scriptures? what is that extent of wisdom which the Apostle would have all men draw from the word? Col. 3.16. what is the sure word of the Prophets, to which all Christians do well to take heed, as to a light that shineth in a dark place, 2 Pet. 1.19. till the day dawn, and the daystar arise in their hearts? and what are those commendations of holy Scripture, as to be a light shining through all a man's life, a doctrine bringing comforts, hope, patience, salvation, a faculty to confute 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 government of other men, these duties of piety are chief and above all others convenient and profitable, as many ponderous reasons may infome us. For it is no small matter that God communicates his own name with them, calling them Gods: that they are by divine institutions and precepts instructed and enabled to this their excellent knowledge and faculty of governing 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 divine laws against all adversary power, of all rebellious and pestilent men: that they are by the authority of peculiar written laws bound to the assiduous and diligent not only reading but also meditating of the sacred Scripture. And albeit this our eu●● 〈…〉 with such men, as prepa●● 〈…〉 a return into the owgly and ●●●●ke cloudy barbarity of error and ignorance, from which by the singular mercy of God, we have been wondeffully delivered: or 〈◊〉 h●●e vtre●ly ●ast off all care of godliness till they be a dying: and who withal do as well explode & detest, as neglect and contemn, abo●e all other things, the study of holy Letters, and labour of sanctification: yet all godly Potentates ought to have their minds stirred up to the admiration & exercise of those studies, by the examples and institutes of their worthy and famous predecessors. And if they will not be moved by the examples of most potent, pious and glorious Princes, as joseph, David, Solomon, Ichosaphat, josiah, Ezekiah, Daniel, Nehemiah, and the like, whose religious care is famous in the sacred story: yet at the least let them think that they ought to have no less care of divine things, than the heathen Ca●o, julius Caesar, Octavius Augustus, Ply●ius, and before them Alexander Magnus had of human things. Besides, if many have thought Agesilau● that most wise and excellent King of Sparta, worthy of all commendations, in that he would neither go to bed, nor rise up, before he had looked into Homer, Panorm. whom he had called amasium suum, his sweet heart: if Alphonjus King of Arragon be extolled for reading the Scriptures over fourteen times with glosses and expositions, and the Emperor Theodosius the second for reading prayers and singing Psalms every morning with his wife and family; nay if Scipto Assricanus were for this thought praise worthy, that he ever had in his hands the books of Xenophous institutions of Cyrus, which yet were rather written according to the form of a just Empire, than the truth of the History: we cannot but account those Princes worthy of infinite commendations, who are wont ever to carry in their hands the books of Moses, the Prophets, Apostles, Christ himself, and such other issuing from those divine fountains: 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 pass both more thoroughly to understand and embrace, and more willingly to promote and defend that doctrine and piety which by their places they are bound to promote and defend. As it is truly said quod latet ignotum est, ignoti nulla cupido, what is hid, is unknown, and unknown, unloved, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the sight, the affection is moved. Which we find justly to fall out in such as have tasted of the waters of the divine fountain, that albeit they extinguish the desire of all other things, yet do they so work; that quo plas sunt potae, plus sitiantur aquae, the more you drink them, the more you desire them. And this your highness wisdom & industry in holy things which all men admire in one of your years & honours, the nobleness of your birth, & largeness of your glory & fortunes makes more conspicuous & remarkable to all men. For as the light of a torch, by how much it is placed in a higher candlestick, by so much doth it give light to more in the room: so virtue and goodness albeit the splendour thereof do every where spread itself, yet doth it more largely send forth his beams when grafted in a high & eminent person. And it is by the good hand of our God upon us, so ordered in your Princely person, above the most of your rank in the world, that as gold and silver are apt metals to engrave precious stones in, than iron or lead, so is true nobility, but more truly, the nobleness of your nature, a better subject to imprint any virtue in, than those of a base, & lower condition. For as wax is apt to receive all forms, so true nobility, and most the trueness of your noble nature, is a disposition fitted by the hand of God, to receive the impression of any virtue. Therefore God having done so great things for you above others, you must not content yourself to have abandoned one vice, or entertained one virtue, but you must empty your heart & affections of all the mass of corruptions, and fill the cabinet of your soul with the rich treasures and lewels of all manner of virtues. For as one un-tuned instrument destroys the whole harmony of music, so the defect of any one virtue, mars the sweet harmony of the soul. And as a bird is stayed from flying away with a little string, yea a strong man in swimming is held back by a little twig, and often drowned by a little grass growing in the bottom of the river: so even the least sin hinders our passage into heaven, as it did Moses from going into Canaan. But especially if sin grow into custom; for they seldom ever rise that have the mil-ston of ill customs pressing them down. Therefore, those that would safely arrive at the heavenly Canaan, must banish the two pests of ill customs and ill companions from them. For when a man once gins to like of pleasure, and to dally with sin, strait way as many vanities flock to him as Solomon had concubines. Then he runs over reason, treads on conscience, goes by the word, & posts to destruction as if he ran for a kingdom; much like a Lark that retires and falls faster than she mounted. The Crocodiles egg (they say) is at first no bigger than a Goose egg; but her issue grows by little and little till it become eighteen foot long; so sin at first seems but a small matter, but once enter and admit him, he will fill the house of the soul and prove a monster. And as it grows, so doth the punishment too: an arrow is swift, the Sun is swift, but sin is swiftest of all: for in a moment it is arraigned on earth, judged in heaven, and condemned to hell. O that I might once see great ones turn sin but even their great sins a begging for want of service, as good servants often go a begging for want of maintenance. But I am much afraid, that as God looking down from heaven to see if any would do good and seek after God, said, non est unus, there is not one: So this kind of serving God, to shake off am sins, and acquaint ourselves with God, may go from Court to country, from City to village, from preacher to hearer, and find none that will subscribe to it. Yet is this required at all our hands under pain of eternal damnation. For as Rebecca had not only ear-rings of gold, but bracelets too: so our arms must be adorned as well as our cares: we must not only have cares to hear well, and mouths to speak well, but also hands to do well. And how can that be done, if we give ourselves wholly to the pleasures of the flesh? for as moist and plashy grounds bring forth nothing but frogs: so the belly and watery stomach stuffed like a tun, brings forth nothing but foggy thoughts, filthy speeches, and corrupt affections. Therefore Physicians say, that nothing is better for the body than abstinence, Lawyers say, nothing is better for the wits, but divines say nothing is better for the soul. The story tells us of a bird, with a man's face, but so cruel to man, that it will kill him; yet afterwards seeing her own face in the water, like to that she killed, incontinent kills herself, because she had killed one like herself. What then will those men do, that have not only killed one like themselves, but even their own bodies and souls, by their surfeitings, drunkenness, uncleanness, malice, pride, envy, and other beastly intemperancies? O why will we not live ten years, or twenty years like Christians; that we might live not a thousand, but even millions of years like Angels? How long shall it be a voice from us, a sound to you, and so all the matter is ended, that we preach or write, all going away like a boy in ones hand, from our books and sermons, remembering and applying nothing that is said or read as the stomach except it have power of retention makes no benefit of the meat: so except we lay up these things in our hearts, reading and preaching are but in vain. I will not press your sacred Highn esse out of your Chair of State, as worthy Gregory did Basil, pulling him out of his Doctor's chair from the profession of Rhetoric to Divinity, saying, Omit ista, & da saluti ●peram, leave these toys and have care of your salvation? for I know well, it is your principal care to make your calling and election sure: but give me leave to put you in mind so to manage the things of this life which belong to profit or pleasure that you ever preserre the things of heaven, and make the desire of heaven, the moderator of all your pleasures and profits. For the pleasures of youth are like gilded pills, very bitter; like fresh rivers that ever end in the sea, losing their sweet relish in an ocean of saltness. True zeal cannot flourish under such a delicate government, nor yet the perfect knowledge of God he subject to the paunch. I know not how it comes to pass that we are afraid to be too holy: & whereas we have a weight for all kind of metals, a touch stone for gold, and a measure for grame, and we will not take less than meas●ne, weight, and that which is good in both, yet we slick not to ●ut God short of his weight, and measure; and which worse is, to offer him dross in stead of gold, water in stead of wine, and chaffer in stead of corn; weighing our service in false balances, and gruing him false drugs, false and counterfeit stuff, false worship, shadows for substances. But let us take heed, for as God after twelve months came to Nebuchadnezar to take an account of his dreams that he sent him, so will he shortly come to every of us to take an account of the sermons we have heard, the books we have read, the talents we have received, the stewardship committed to us, and all the holy means be hath used to win us unto him. Wisdom, and honour, and greatness, without the sear of God will then do us no more good, than the Ark did the Philistims, procure our greater plagues. And I doubt much though light be come amongst us, yet it may truly be said, the Gentiles sit in darkness and the shadow of death. Therefore let not our own gifts or Gods infinite goodness to us, in fatuate our hearts. For as Noah was drunk with his own grapes, so we may easily offend God with our own gifts, and be drunk with the abundance of his goodnesses. This dotage of the world should forewarn us as sons of the day and light, Tert. with the Eagle and all other birds a cano ad ●●rlum evolare, to mount from the dung hill of this world, to the exceeding weight of glory in heaven. For neither are the fowls of the heaven entangled and caught, Ambr. whilst they cut the highest region of the air, but whilst they creep below on the ground. And to aspire to the future life, we must learn to contemn this present life; to contemn the present, it behooves us to know it to know it, is to remove it far from our hearts, and banish it from our affections: for the things of this world being so near us, do but dazzle the mind, and distract the judgement. And these beata otia, these blessed times of pieces, these golden seasons of the Gospel can no otherwise be continued to us, but by cashiering the vanities of the world and grasping of heaven. Herein (for shame) outstripping the Heathen Aristippus, who, when some of Syracuse sailing to Cyrene, asked him, would he command them any thing to his family, answered, command mine to care for provision of such things as with the owner will swim ashore in ship wrack: and let us not do this for a sit or a flash, but as Catelines Soldiers were found dead or alive in the same place they were fust put, so must we in re-signing ourselves wholly to the good pleasure of God and contemning the vanities and pleasures of the world, be settled and resolved to die and live in that re-signation. The way to do this, is ever to meditare on the last date of our days, when we shall come to that great audit to give an account of all we have done in the flesh: for the very thought of death is as a strainer cleansing and purging all our thoughts, words and actions, like a cloth that hath been many times possed and plunged in the water. And the rather is this meditation profitable, because death comes suddenly as a messenger un looked for. Who would have thought the enemy should have entered jerusalem so soon, and made such a sudden and woeful havoc never to be recovered? who would have thought that Herod should so soon have been eaten with louse, when the people cried, the voice of God and not of man? Who would have thought Nabuchadnezzar should so soon have be on turned out a door to graze like a beast, when he boasted he had built great Babylon, for the honour of his name may who would have thought that jezabel should have been a prey for dogs, and not an care left to season the grave withal? but thus it is: great Princes and Peers, nay such as are Peerless here, must die; and though they differ from all other in their pomp, honours, pleasures, & greatness, in their apparel, meat, attendance, and all, shining like the stars; yet is their end like to the beggars at their gates, and many times worse, & in fat worse case are they after their deaths, if they have not been rich in good works to his glory that made them so rich and glorious. Therefore this Morieris, thou shalt die, is an excellent Motto, for all great ones especially, it is like a bar in their arms, it will make the proudest vail & fall his crest. But what need so many words to so religious, judicious, & well seasoned a nature, whom I know to be of the resolution of that ever memorable Alphonsus' King of Arragon, who being highly praised for his nobility, in that he was rex, regis filius, regis nepos, regis frater: a King, a King's son, a King's nephew, and a King's brother: answered, I esteem nothing less in this life, than these vanities, for these are not my commendations, but rather theirs who by their valour and virtues, righteousness, temperance, prudence & the like, have gotten me these kingdoms & honours: nor are kingdoms any thing to the successors but burdens; and then only become honours if they be received rather for their virtues, then by testament and succession. This is that only that can make a man truly noble, both in this life & in a better. Therefore Maximilian answered one well, suing to him for letters Patents to ennoble him: that it was in this power to make him rich, but only virtue could make him noble. And as all, but chiefly those that own God most, having received most, must eat the corruptions of the world & all ill customs, so must they be careful to avoid ill company. And to this end, never to suffer David's protestation and practice in a whole Psalm departed out of their hearts. Psal. 101. For as it is great wisdom not only to shun the plague, but even every rag that may seem to carry the plague with it: so it is heavenly wisdom not only to avoid gross and fowl sins and sinners, but even all the peccadilia dwarse-sinnes, and all those sine mincers of sin. For as it is policy not to go so near the rivers bank as we can for fear of falling in: so it is heavenly discretion not to come near sin, nor apparent wicked persons that are not seasoned with the true knowledge of God, the sons of Belial: corrupt men and reprobate, concerning the faith; enemies of the Cross of Christ, whose belly is their God, whose end is damnation, whose glory is to their shame, which mind earthly things, for fear we be overtaken and infected before we be aware. For one sinner destroyeth much good, Eccles. 9.18. nay the breath of a wicked person is even bainfull to the company. Nor let them ever think that such a companion or such a servant as is not the true servant of God, Suidas. can ever be faithful to them. For as the Historian reports, when one changed his religion to please the King, he was judged to lose his head, and one appointed to cry at his execution He that keeps not faith towards God, what sound conscience can he have towards men? therefore in every great house there would be provision of besoms and wings to sweep down the Spider's webs, & so by leaving them no place nor means to hurt the harmless flies, the Spider itself might at last be quite swept our too. Nor let them think that because they are great, they may use what customs, companions, and servants they please: For as Alexander to a City of Asia, that offered him half their riches to desist from war, answered, I came not into Asia with a purpose to take what you would give me, but that you should retain what I would leave you: so faith God to them; I came not into your houses or kingdoms, or souls, that you should condition with me what I should suffer you to do, and to live as you list; and to take such conditions of you as you would give me, at your pleasure; but that what conditions I have thought fit to require of you, you should accept them, and think them best and most happy. For God is our summum bonum, we must not rest below him, not yet reach above him; below him is dangerous neglect, above him is damnable presumption. Therefore must we not love God forour own profit or pleasure, which is the soul-killing custom of most in the world; for such a one is like a child that faith his prayers that he may have his breakfast. But we must love him howsoever it far with us, without any respect of our own good, because he only is worthy of our love, and nothing is worthy of it but he, and in his love consists all our happiness. I say there is great need therefore of the practice of this art of serving God, as this short progress sets it out; seeing it brings us not only within the view of the heavenly Canaan, but even into the bosom and communion of his love. And seeing also we live in the dregs of time, wherein it is come to pass, that as the waters covered the whole earth, so pride and other monstrous impieties hath covered it again, and not suffered eight persons to escape. For do we not see the City of God, the holy profession of jesus Christ, to be destitute of walls, gates, and guards, and the repair of it either hindered by sects of men madly furious, or else oppugned by the craft and cunning, & violent assaults of men either merely epicures, or sottedly superstitious? on the one side Christ jesus is utterly cast off by the lust of these most impure hogs that are ever wallowing in the mire, on the other side the riches & estate● of the meaner sort, nay often of the greater sort is exhausted and utterly reigned by the greedy avarice of most cruel and barbarous v●●o●s and other time-sellers? here shall we see bodies by drunkenness and gluttony consumed, there by lust, surquedry, and pride and other intemperancies, both bodies, souls, and ostates overthrown; and all places and persons with extreme filthiness and fopperies slurred and defiled? to say nothing of whole Provinces and Kingdoms by intolerable bribery, extortion, simony, sacrilege, craft, and cruelty, miserably expiled and rob: and none to be found for all this, which dare or can meet with these mischiefs: and the most part of men having so cast off all hope of amendment of these great evils, as that they think they may be numbered amongst those diseases which are so desperate, as either by no a●t can be cured, or else whose cure is as dangerous as the disease? For though Nabuchadnezzar be dead, yet his pride is come amongst us; though Sodom be burnt to dust and ashes, yet are her sins remaining (if not reigning) with us: though Simon Magus be gone, yet hath he left the stain of simony in the highest degree to us: though jezabel be dead, yet do bribes live and thrive, and bear away the bell in all business: and men begin to take courage to commit any sin by example. For when the pillars sink the Temple falls; when a great tree is hewn down, which is a shade to the beasts, and a rest to the birds, many leaves, boughs, and twigs, nay the shrubs and lesser trees are borne down and crushed with it: so many do fall with them, whose lamps should give light to others, and think it no sin, to sin by example and for company. This being so, it is not only necessary that some stand up in the gap to turn away the wrathful displeasure of God from us, but also is fully confessed that from this Progress of the soul, most apt and necessary helps & instructions may be drawn to the use of all sorts of men of our times. For if we call to mind those heavenly, secret, and wonderful mysteries of our salvation, also those things by which all mankind is either much furthered, or greatly hindered in the way to heaven: to conclude, if we call to mind those things which aswell the Church of God, as kingdoms & states stand as much need of us as the world doth of fire and water: we must needs confess, that in this Progress are proposed most excellent, necessary, and profitable things of all men to be known and observed. How great a benefit the diligent reading thereof may bring to all sorts, accommodating and directing all things therein to the use of true religion, and increase of holy life, the due consideration of the parts, and true practice of the passages thereof will sufficiently declare. For here are shortly and plainly delivered, the true and only means, faculties and helps to raise man to the highest step of perfection in glory. Now for as much as the world is postered with a kind of people resembling servants and men of low condition, who expecting in the lobbies and out-rooms their masters coming, and being idle and brainless how to bestow their time well, do take a coal and with fond and filthy phrases, be-sincare the fair plastered w●ls; I assure myself to meet with some such envious idlebies or ignorants, as most men do, that put themselves upon the world's stage by public writings who with the black coal of a blistered tongue will not stick to bespawl and deprave both the work and the workman. Therefore as those that for some time have been exercised in some craggy, difficult and dangerous place, desire much to come into some safe and wished haven, wherein they may take their rest, and with true pleasure and delight call to mind their former labours and losses: so I conceive, it much concerns me to commend these my weak endeavours, to his tutelage, trust & protection, with whom they may not only be safe, but also of some value & regard. But seeing no man will either gratefully accept, or greatly delight in, much less 〈◊〉 & protect against the mal● 〈…〉 homilies and poisonous breath of carping tongues, those things which are either altogether averse from his nature, or removed from his understanding and knowledge; or less fit for his dignity and greatness: therefore am I to seek some generous and illustrious person, well understanding and regarding these things, to shroud them (under his shield) from the tempest of distempered tongues. And where may I go to find such a one, but to your nobleness, (most religious Prince) who hath known the holy Scriptures of a child, 2 Tim. 3.15. which are able to make you wife to salvation through the faith which is in jesus Christ? and who makes conscience to remember your creator in the days of your youth, Eccle. 12.8 whilst the evil days come not, nor the years wherein you shall say, I have no pleasure in them? For there is no writer, that had not need to provide good structure, and great strength, against the violent and furious waves of malignant tongues: the halcyon is said to expose her nest being made of firmly compacted stuff, Plut. lib. 9.17. to the shore where the strongest waves do beat; and whatsoever it finds not sufficiently and sound composed, it amends and strengthens. Now if the care and natural love of future issue make the halcyon so solicitous to bring up her young, that she prepares a building which the sea it self cannot penetrate; I stand excusable in labouring by all means to protect this house and shelter of the soul's refuge, under the shadow of your Princely savour, against the raging and swelling floods of impious detractors. Therefore to you alone do I herein rightly address myself, knowing that as when Aeneas was permitted to carry away any one thing, that he would, he made choice to carry with him his country Gods; so you will rather choose to give countenance to God's cause, and the godly labours of divines therein, then to all other writings seem they never so profitable, pleasant and glorious: for that of Democritus as it is well known unto you, so is it well practised; that two things do rule the whole world, reward and punishment. And what reward or punishment can be greater or more just then to accept of the worthy, and reject the worthless labours of men? seeing you do so wisely judge that as three verses of slow Euripides style lasts longer than a hundred of the Praecipitant style of Alcestes, so one sentence of those soule-quickning words which proceed out of the mouth of God, Val. Max. 3.7. is more worth than all the eloquence and learning of the world beside. I know well, that a base countryman passeth by the King and salutes him not, because he knows him not: and a simple peasant of the country, as he walks in the fields, tramples under his feet many sovereign simples, which the skilful Apothecaries carefully gather up and preserve: so many unskilful persons or if cunning Clerks, yet carnal professors will not only pass by this work, as they do all other of this kind, without saluting it, but even spitefully tread it under foot, because they cannot sufficiently value the worth of it. Yet shall the godly wise in this field, find many excellent herbs of sweet and sovereign operation to every purpose for his souls good. And for my own part, Cremutius Bulwark shall be my comfort in all the storms and gust●● of contagious tongues: Verba mea argu●ntur adeo factorum innoceus sum. Tacit. annal. 4. Let them carp at my words and writings who list, whilst my conscience is clear from any foul living or offence giving. Towns that have wooden bridges, do sear lest they should be borne down by every flood or increase of waters, but they that have bridges of stone care not, but only for extraordinary swellings of waters, so he that hath a soul well settled in Christian moderation, contemns the ordinary excess of injurious tongues, but such as are weak in godliness are disquieted with every blast of broad and foul mouthed companions. The bridge of my reputation is not of wood but of hewn stone, therefore little reckons of any inundations of ungodly censurers. Only herein is my fear, that I have offended the gracious patience of your Princely ear, with the over-tediousnesse of an unpolished Epistle: and herein should I faint for fear to displease, were I not with this assurance born up (out of long observation of your godly courses) that it is voluptas summa, & quaestus maximus, your greatest pleasure & best gain to please God, Plato. and gain many unto Christ, making all other learning but chief this to be instar fraeni, like a bridle to restrain you that you be not distracted with other unnecessary things. Knowing that as it is the glory of the Sun, that so many thousand stars borrow light from it, so it is your never fading glory, that so many millions of souls shall borrow light and example from you, to follow you in this heavenly Progress: and withal remembering that as Alcibiades not finding Homer with the schoolmaster gave him a box on the care and went his way; so you will think him unmeer for your company that follows you not in this happy Progress of all true pleasure. Never therefore let it depart out of your Princely mind that whatsoever Gods gifts are in you, yea even all the gracious occasions and seasons of time for his service, you own them all to the Church of Christ: and that God hath not made you Lord Paramount of the goods of body or mind, much less of those falsely ascribed to Fortune, but his steward to lay them out to his glory, the salvation and good of others. Which if you shall ever remember and do, God shall bring you thorough the Progress of this miserable life with much increase of honour and happiness, unto your own desired glorious home in heaven; where you shall be satisfied with pleasures at his right hand for evermore. Both which our good God in great mercy confirm and make good unto you, as is the hearty desire of all that wish well unto our Israel, and the daily service and prayer Of your highness most humble servant, and Chaplain RICH. MIDDLETON. A Table of the chief points handled in this Book. The first days journey. 1. TO hear the word of God with profit contained in three general observations. pag. 2. 1. The hearers duty before sermons. pag. 3. 1. The hearers must have a right scope and aim in hearing: viz. the glory of God, his own salvation, and the happiness of God's Church. pag. 3. 2. He must labour to obtain the means appointed to come to that end, which is due preparation and sanctification. pag. 4. 3. He must acquaint himself with fifteen moving causes of sanctification. pag. 5. 4. With ten general observations belonging to the sanctification of hearers. pag. 9 5. He must observe that in private sanctification before Sermons there are seven things in a parallel of contraries to be observed. pag. 19 6. That public sanctification before sermons, consists in four points, & in three several scopes and ends of preaching and hearing. pag. 35 2. In the hearers duty at Sermons consisting in four points. 1. In attentive hearing. 2. Sound knowledge. 3. Right affection. 4. A serious purpose of practice. pag. 14 1. The first duty of hearing is first described. pag. 47 2. The seventeen impediments of it are removed, which cause men altogether to neglect sermons. pag. 47 And also fourteen impediments which cause Sermons not to be zealously heard. pag. 59 3. The advancements and helps to attentive hearing are declared. p. 51 Where first are twelve arguments to move attentive hearing. ibid. 2. Is showed, that in attentive hearing Sermons six things are required. pag. 53 3. The impediments are three ways removed. 1. By instructing men in ten points. 2. By inviting them which consists in two points. 3. By the power of the Magistrate. pag. 55 2. The second duty is first described, secondly, the twenty impediments of it are removed. 3. The seventeen advancements and helps of it are declared. pag. 65 3. The third duty is first described: secondly all those seventeen impediments and fourteen before handled are removed and two more declared. 3. The former advancements to the two former duties are required and three more added. pag. 74 4. The fourth duty is first described, secondly it is showed by whom application is to be made, namely, first by God, secondly, the Preacher: thirdly the hearer himself: four, the thirteen impediments that hinder application are removed. And fifthly the six helps to application are declared, pag. 82 3. In the hearers duty after Sermons which is of three kinds. pag. 108 1 Public in the Church consisting in three points. ibid. 2 Private at home in three observations. pag. 111 3. Private and public together in five respects: where is discoursed of a double censure and visitation both of the Preacher and hearer: first by the Magistrate of both kinds: secondly, by God himself when the Magistrate fails in his duty. pag. 112 The second days journey. Is to meditate on sacred things comfortably. pag. 133 1 The matter of meditation consisting of twelve things. 2 The method and manner of it where. pag. 138 1 How to meditate on death three several ways. pag. 146 2 How to meditate on the last judgement. pag. 148 3. How to meditate on the torments of hell. pag. 149 4. How to meditate on the glory of heaven. pag. 158 5. How to meditate on the things that belong to the knowledge of a man's self. pag. 162 6. How to meditate on the matter of our sins. pag. 166 7. How to meditate on the life of Christ pag. 170 8. How to meditate on the passion of Christ. pag. 172 9 How to meditate on the Lord's Supper. pag. 176 10. How to meditate on the benefits of God. pag. 179 11. How to meditate on the Saints days. pag. 182 12. How to meditate on christian virtues. pag. 183 13. How to meditate on the creatures of God. pag. 186 14. How to meditate on the attributes and perfections of God. pag. 187 15. How to meditate on the Lord's prayer, or any word of the holy scripture. pag. 201 16. How to prepare ourselves to meditation, how to accompany it, & how perform it, consisting of sundry becessary observations. pag. 214 The third days journey. Is Prayer. 1 What prayer is, and what kinds of prayer there are. pag. 241 2 Of cleaven things required in prayer pag. 242 3 Of nine requisite duties before prayer pag. 258 4 Of four things to be done during the time of prayer. pag. 260 5 Of six things to be considered after prayer. ibid. 6 Of mental prayer, which is of two sorts: wherein first we give thanks to God: secondly we crave necessaries: thirdly, we offer up ourselves, souls and bodies, holy listing and acceptable sacrifices. pag. 262 7 Of whom we must ask. pag. 270 8 How we must be furnished to ask that we may obtain. pag. 271 9 Of vocal prayer. pag. 273 10. Of mixed prayer, and of the excellency of prayer being one of the chief acts of religion. pag. 274 The fourth days journey. Is holiness of life. 1. How to acquire virtues, and the means of holiness of life, by observing six short rules. pag. 294 2. How to attain to sanctity of life, by S. Bernard's two rules: the one consisting of fifteen observations, the other of twelve. pag. 298 3. How to attain to sanctity of life by Aquinas his rule consisting of thirteen observations. pag. 305 4. Of the necessity of such an art and method of serving of God in this life, that we may at last come to reign with him in glory. pag. 309 5. That this art consists in four things. 1. In observing seven instructions. pag. 315 2. In three exercises. pag. 376 3. In loving of God, and the things a man ought to love. 4. In a daily short method of practising such duties as will sanctify our lives. 1. The first instruction is, to labour that the grace of God may make such a change in us, that we may not seek ourselves, or any thing else, but God and his will. pag. 315 The second instruction is, that we ever have an eye to the end by which we are to be directed in the things serving to the reparation of our souls. pag. 321 The third instruction is, that it becometh all men but chief sacred persons, to serve God after the most sublime, exact, and perfect manner. pag. 339 The fourth instruction is, that the slaughter & ruin which sin hath made in the soul, is the cause that we cannot thus serve God. pag. 345 The fift instruction is, that we have in our souls and bodies sufficient means thus to serve God, if by God's grace they be quickened and stirred up in us. pag. 348 The sixth instruction is; that God is pleased to give unto all that from the heart do seek him, such power and strength of will, as to desire and also to detest every thing in a measure, which may please or displease him. pag. 355 The seventh instruction is: that there is a way of planting good habits in the soul, and rooting out the evil customs, and that by the foresaid instruments of the soul, God's grace working by them. pag. 367 2. The first exercise is, the sorrow and repentance for our sins, which helps much to relieve the soul. pag. 376 The second exercise is the hatred of a man's self: where first the manner how every one is to hate himself is described: secondly why every one ought to hate himself: thirdly how this hatred may stand with true charity, which gins with the love of ones self. pag. 380 The third exercise, is to adorn ourselves with virtues for the beautifying of our souls. pag. 402 Which is done by these three things: first, by begging help from God: secondly, by multiplying the acts of virtue: thirdly by restraining the natural affections and passions of the mind. pag. 441 1. Of the passion of joy and how to bridle it. pag. 445 2. Of the passion of grief and how to restrain it. pag. 447 3. Of the passion of hope, and how to limit it. pag. 455 4. Of the passion of fear, and how to stint it. pag. 456 5. Of the passion of hate, and how to curb it. pag. 461 6. Of the passion of andacity and boldness and how to handle it. pag. 491 7. Of the passion of anger and how to handle it. pag. 499 8. Of the passion of desperation and how to restrain it. ibid. 9 Of the passion of love and how to d●ale with it. pag. 461 10. Of the passion of abomination and how to use it. pag. 461 11. Of the passion of desire and concupiscence and how to bind it. pag. 472 1. Of the love of God and how it is. pag. 531 2. Of the love of our neighbours and what rules are to be observed. pag. 578 3. Of the love of ourselves, and what considerations are to be used. pag. 588 4. The short daily method and rule of practising such holy duties as will sanctify our lives, by the grace of God's Spirit. Which consists in six actions and duties, and at six several times to be performed. 1. Of the duties which are to be done in the former part of the day. The first duty in the morning is to rise timely, and how to carry ourselves at that time. The second duty is preparation to prayer and how that is to be done. The third duty is to bestow some time in mental prayer. The fourth duty is to read some portion of Scripture, and how to do it with profit. The fift duty is to prepare ourselves to the receiving of the Lo●d● s●●pe●, which consists in th●se four considerations. 1. In sanctity of life. 2. Rectitude of intention. 3. Sterring up the devotion. 4. Prayer for all th●ngs necessary both for ourselves and others. 1. Of the sanctity of life, and how it is to be wrought. 2. Of the rectitude of intention, co●sisting of ten several observations. Where also are two rules given for the ordering of our intention, consist●ng of seven several directions a pe●ce. 3. Of the st●rring up of the devotion, consisting of a se●u●n fold consideration of Christ's goodness v●to us in the institution of this Sacrament: rest●●ting upon th●se three circumst rices in every of the seven considerations: first who: secondly to whom: thirdly for what cause he comes. 4. The ●●se ●f p●●●●● b●f●r● the Lords supper; with a form of an excellent and absolute prayer to that purpose. pag. 644. The sixth duty is thanks unto God after the Communion, and how we are to be storred up unto it. Where are delivered, seven short meditations for the seven days of the week: every meditation consisting of five several points. Namely, first in considering of Christ in several respects towards us. Secondly, in giving God thanks for 3. things. Thirdly, in detesting our sins. Fourthly, in loving God with all our hearts. Fiftly, in begging of God seven necessary graces. pag. 667. The seventh duty is the study of christians, and how they may profit in learning. pag. 689. The eight d●ty is examination of the conscience before dinner. pag. 699 The ninth duty is our behaviour at dinner, and how it is to be ordered. pag. 702. 2. The duties of the after noon helping to sanctification of life. The first d●●y is to bestow some time in reading of holy Scripture, or some other godly book. pag. 706 The second duty is the examination of the conscience before we address ourselves to sleep. Where first is showed the necessity of this duty by three strong demonstrations. Secondly the benefit of it by sour evident arguments. Thirdly how this duty is to be performed, & what is the matter about which it is exercised: with five necessary observations concurring to this examination. First, a commemoration of benefits and humble thankfulness for them in fifteen circumstances. Secondly, a desire of grace enabling us to search our hearts. Thirdly, an inquisition of the conscience, to come to the knowledge of the sins of commission and omission. Fourthly a detestation of our sins. wistly, a due censuring of ourselves for them. pag. 714 The third duty is how to compose thyself to sleep. pag. 772 3. The duties to be done every week. pag. 774 The first duty is a preparation to the receiving of the Sacrament; and the manner of it, if the conveniency of the time, place, persons, customs, and the like will suffer, or do require it. pag. 784 The second duty is to hear the word preached. 4. The duties to be done every Month. pag. 791 The thing chief to be done is this; that at the least one day, or some convenient time be set apart to examine the conscience and to rectify it. 5. The duties to be done every year. pag. 794 That which is here never to be omitted is, that every year some special time be set apart for the renewing of the mind, seeing our vices do increase as our years, and we wax old in sin. And how that is to be. 6. The duties to be done at all times of every Christian. p. 805 1. Our duties unto God in sevaen acts. The first act of the presence of God. Secondly the love of God. Thirdly, the fear of God. Fourthly the zeal of God's glory. Fiftly, the praise of God. Sixtly thankfulness to God. Seventhly a resignation of ourselves to the will of God. 2. Our duties to our brethren in seven actions: the first is to behold God in our brother. The second is to love him as ourselves, the third is affability and good example, the fourth is honour: the fift is to bear their infirmities: the sixth is to help them: the seventh is to live circumspectly. pag. 807 3. Our duties to ourselves in seven actions. First is modesty. Secondly, contempt of ourselves. Thirdly, a general abnegation and denial of ourselves. Fourthly, subduing the flesh. Fiftly, tranquillity of mind. Sixtly, discretion. Seventhly, prayer. Lastly, three potent demonstrations and reasons to persuade all men, but especially great ones, thus exactly to serve God: if they mean to rest with him for ever. THE HEAVENLY PROGRESS, OR, The Souls journey to Heaven. AS there is no Art or Profession that can be profitably learned, except some fit Method and Order be observed therein; Even Nature itself in all her courses keeping due order, and both Art and Nature teaching us, that the great God is the God of Order: so, much less can that most sovereign and heavenly knowledge of the right serving of God, which is the Art of Arts, and perfection of Nature, be taught and learned of any Christian, without some sound direction and order be prescribed, which may as well delight the soul to apprehend, as guide it to follow the true path that leads it to eternal rest: for which cause (amongst such as have bestowed their pains and arguments of like nature, but not fully and only to this end) I have deemed it a work of much consequence to frame this Progress of the Soul, wherein by sour labours or days journeys of the Soul, I do orderly and fully discourse, whatsoever may be requisite in the true service of God. The first journey that the Soul must make towards Heaven, is, to hear the word of God with benefit. That this may be duly performed, it sufficeth not, that the Preacher be skilful, to divide the word of Truth aright, and therein be diligent to do his duty; but it is further required, that the Hearer also be not wanting on his own behalf to himself: The duty 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, learn, and practise those things, that are unto God glorious, and unto the Church of God, and himself, wholesome and profitable: And it consisteth in these two things: first, That he have an eye to the scope and end of his calling: secondly, That he use the means appointed to come to that scope and end. First, of the first part of the Hearers duty, 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 happiness of the Church: therefore it behoveth the Hearer to follow the guidance and direction on of the Preacher, and to labour to come to that chief end, by such means, as lead thereunto: namely, by hearing the word preached, by understanding the things heard, by loving the good thing understood, and hating the evil: by a serious and earnest study and practise of the good thing beloved, and a flying from the evil: by which it will come to pass, that God shall be glorified, and the church and ourselves edified. 2 Of the second part of the Hearers duty, that is, of the means appointed to come to this end: and first, of the means before Sermons. That the Hearer may before Sermons, as well as at Sermons, and after Sermons, ponder, learn and practise those things which make for the glory of God, the church's comforts, and his own, he must duly prepare himself to the hearing of Sermon●: and this preparation consisteth in the sanctifying of himself unto 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 endeavour regard, for what causes this sanctification is required of them, wherein it consists, and how it is to be instituted and ordered. Therefore here we will deliver three necessary points touching this sanctification and preparation of the Hearers: first, what are the moving causes, why they ought to sanctify themselves: secondly, general observations belonging to the sanctification of the Hearers: thirdly, the parts and members of sanctification. 1 The moving causes why they ought to sanctify themselves. The causes chief moving sanctification may be gathered from the Apostles words, Heb. 12 from the 12. verse until the 22. of the 13. chapter: where albeit the Apostle may seem to speak generally of the sanctification of a christian man; yet doth he chief respect the time wherein men assemble to hear the word, For there all things are holy. 1 Then the Church is holy: Heb. 12.18 22.19. and the communion of Saints. 2 The Word is holy, especially that of the Gospel, those precious pearls. Matth. 7.6 3 The time is most holy, the Sabbaoth of the Lord. 4 The Angels are holy, Heb. 12. 2● 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 Precedent. 7 The holy Saints in Heaven, 23. whither we that are in the Militant Church, aught to strive and contend to come. 8 A holy Mediator, 24. even jesus the righteous. 9 The most holy blood of sprinkling which speaketh better things then that of Abel. 24. Therefore let us not contemn the communion with these most holy things, neither let us defile the same with our impurity and uncleanness, but labour for true sanctification: unto which thing let the consideration of these five reasons following, added to the former, stir up our hearts. 1 The consideration of God's holy commandment, of sanctifying the Sabboath, as also of that passage, Be ye holy as I am holy: 1. Pet. 1.15 16. for seeing he that hath called us, is holy, we must be holy in all manner of conversation. 2 Of that divine and heavenly interdiction: Matth. 7.6 give not that which is holy unto dogs: nor cast ye your pearls before swine, lest they tread them under feet, and turning again, all to rend you. 3 Of that assertion of S. Paul's, 2. Cor. 2. that the preaching of the Gospel is unto the unsanctified, and such as are never to be sanctified, the savour of death unto death. 4 Of that most grievous danger of being smitten with the hidden, or the manifest thunderbolt of Excommunication, 1. Cor. 5. to be delivered unto Satan for the destruction of the flesh. Where we may remember that of the Apostle, That without holiness no man shall see God; Heb. 12. 1● neither here by saith in this world, nor in the world to come face to face. And what meant our Saviour by that man which was bound hand and foot, and cast into utter darkness, for want of a Wedding Garment, but that the want of holiness is the just cause of our rejection from the presence of God and his Angels? Mat. 2● 11 5 Let every Hearer think with himself, that he is admitted to the speech and Supper of the great God, and prepare himself as a meet guest for such a worthy entertainment. 6 Let the change of our garments admonish us of this sanctification; namely, the putting off of such garments as are soiled with the labours of our vocation, and the putting on of cleaner and more precious garments. For if the body must be handsomely and cleanly decked at such times, how much more is the most precious soul to be sanctified and prepared? To this purpose may also serve, the consideration of the washing of our bodies, wherein we are daily careful: and the ringing of the Bell calling upon us for preparation. 2 The general observations which belong to the sanctification of the Hearers. Seeing then the sanctification of the Hearers is so necessary, not unworthily are we to search with much diligence wherein the same consists: & here it is to be instituted and ordered as sanctification (even 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 express, that we cast off concerning the conversation 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 minds, and put on the new man, which after GOD is created in righteousness and true holiness: so this special sanctification, which ought to go before the hearing of the word, consists in the same things: which is very evident by that singular comparison of the Apostles admonishing the Corinthians how they should prepare themselves to the celebration of the Lords supper: ● Cor. 5.6 7.8 Know you not (saith he) that a little leaven leaveneth the whole lump? Purge out therefore the old leaven that ye may be a new lump, as ye are leavened; for Christ our Passeover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither in the leaven of maliciousness and wickedness, but with the unleavened bread of sincerity 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 have respect unto four principal things. 1 To holy things, the time is holy, the word holy, Christ is holy. 2 To ourselves, who in part are regenerate and a new lump: in part not regenerate, having in us the old leaven, original sin; and also the leaven of maliciousness and wickedness, actual sins: and therefore necessary that we try ourselves and sanctify ourselves. 3 To others in the same assemblies with us, who are of two sorts: first, some purging out the old leaven with us: second, others not purging it out; with these, our labour must be to note them, to mourn for them, to purge them out after admonition, and to show them in our lives. 4 To others that are without, who are not of the Christian assembly, that we give them no just cause of scandal and offence. For the regard of these four doth not only stir up the Hearer to a serious preparation and sanctification, before the hearing of the Word, that he may perform an acceptable divine service unto God; but withal, worketh this in him, that he doth thoroughly weigh, what is required of him, in respect of every one of these, that he may be a holy and unleavened Hearer. And albeit the Hearers ought (through all the course of their lives) to give themselves to holiness and purging out of the old leaven, yet it behoveth them to have great care hereof, chief before the hearing of the Word. Therefore by occasion of those two notable testimonies before cited; Heb. 12.16 1. Cor. 5. we may observe for our better instruction herein, these things following: 1 What it is to sanctify: if we speak properly, to sanctify, is to separate a thing from a common and profane or natural use to a sacred use: as we may see in the seventh day, which is sanctified of God, and also sanctified by us: so we are said to sanctify the name of God, when we do 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 commandment of Christ, do sanctify the water in Baptism, and the bread and wine in the Lord's supper, to a sacred and holy use. 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 profane; or hypocritically vaunting their holiness, seeing it cometh to pass in him, that he separates himself from the world, and is not so affected, as the children of the world are, doth not so carry himself as they do, neither doth fashion himself like unto this present world. 3 In what things this sanctification of the Hearer consisteth; namely, in hating and fleeing the thing that is evil, chief that which hinders the fruitful hearing of the Word; and again, in the love and desire of that which is good, chief that which may procure the hearing of the Word. To this purpose it shall be very necessary advisedly to consider that of Hebrews 12. and 13. chapters; where after the handling of sanctification, and his causes in general; at length he repeats a long catalogue and roll of things impious, impure and profane, which a holy man ought to shun and hate, and the contrary virtues, which a man must love and embrace, but chief before the hearing of the Word. And hence is that exhortation of the Apostle, of purging out the old Leaven, the leaven of maliciousness, 1. Cor. 5. and wickedness; and of the new lump and unleavened bread. 4 Besides, when the Apostle in the same place, 1. Cor. 5. adviseth us to keep the feast, not with the old Leaven, neither in the Leaven of maliciousness and wickedness, but with the unleavened bread of sincerity and truth: he teacheth in general what are the common evils in the sanctification of a hearer, which he must fly, shake off, and mortify; namely, the relics of original sin, which is signified by the old Leaven. Moreover, the little sources of evils, that flow from the fountain of original sin, such as are either manifest impiety called by the Apostle, the Leaven of maliciousness, or hypocrisy noted by the name of the heaven of wickedness: and on the other side, he shows what good things are to be embraced and followed, such as are sincerity and truth. Now, that the Hearer may attain to the benefit of both these, that is to say, to purge out the old leaven and the leaven of maliciousness and wickedness, and to keep the feast with the unleavened bread of sincerity and truth: it behoveth him to have a grievous combat and contention, which can by no means be ended before the end of this temporal life. 5 This also must generally be observed, that the chiefest is most eminent in every profession; as the father of the family, the Preachers, Pastors, Magistrates, and their Ministers ought to make their lights shine before others in the care of sanctifying themselves: therefore is it commanded, that they should obey them that have the oversight of them: ●eb. 13.1 and how much the example of great men and magistrates prevails, and what the Spirit of God doth work by them, is so well known, that it needs no further declaration, then that of the Wise man; As the Ruler of the people is, so are all they that dwell under him: on the contrary, what evils ensue, when the Rulers and Leaders dedicate not their studies and cares to holiness and religion, but to impurity, malice and hypocrisy; are not, nor can not be less than the havoc which a mighty tree maketh, when being cut down, it bruiseth and breaketh into fitters all the young trees and little shrubs that grow under it: or as a great and massy stone, which falling from an high place, bursts itself 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, than any other deformity can do any other part of the body: so it is a greater shame and dishonour, when men of power and government are impious, impure, irreligious and profane, then to have many others so, that are of a lower rank: every vice of the mind, 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 be forgotten, that to the end both the governor and the governed, the magistrate and the people, may have a special care of holiness; they both stand in need of an other more potent and holy Leader, to set forwards that work; and that is the holy spirit of God, without whose light and might, nothing is in man to perfect so great and holy a work, as is sanctification. 3 The parts and principal members of sanctification. In ordering the chief parts of sanctification, we must duly consider, not only what things a good Hearer is both outwardly & inwardly to eschew, before the hearing of Sermons: but also on the contrary, what things he is to embrace and follow. For the better understanding whereof, I will divide the preparation and sanctification of the Hearer into two kinds: the first is private: the second is public. For albeit sundry of those things belonging to this preparation, whereof we shall hereafter speak, are also publicly to be continued, yet because the beginning of them is privately to be made, therefore may they more fitly be placed, under private sanctification. 1 Of the private sanctification of the Hearer before Sermons. That this kind of preparation may be the more clearly described to the meanest capacity of Hearers, I will rank the consideration both of such things as are to be avoided, and also of such as are to be embraced in this sanctification, in a parallel and proportion of contraries, reducing them into seven several heads. 1 The Leaven to be annoyed is, that we cast off all our sins and errors whatsoever, without which, all the labour of preaching and hearing is but vain: for as if a vessel be replenished, either 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 up, and wholly possessed with the poison of his sins unrepented of, can digest no part of the sweet and comfortable doctrine of the Gospel. Luk. 16.14 What befell our Saviour Christ in this kind, is very well discovered in the history of the Gospel. For why did the Pharisees (who were coverous) mock at Christ's parabolical admonition of making friends with the riches of iniquity, but that their hearts were set upon riches, and possessed with avarice? who may not read 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 little fruit of preaching the Word, as well in faith as in life, but this, that men do not purge out the old Leaven of their inbred corruptions, and also the Leaven of maliciousness and wickedness, before they presume to come to hear the Word preached? therefore by the merit and efficacy of Christ's passion, and earnest and zealous prayer, bathed in the tears of a truly penitent hear●, let these be purged out, that place and entertainment may be given to the saving word of grace. On the other side, let every hearer labour for the unleavened 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 virtues. And here may he apply to himself those general observations spoken of before. Such a mind as this which is desirous of grace, is very apt to receive the Word with fruit: for there is a most excellent consent and agreement betwixt them. Behold the same most sweetly expressed, I stand (saith God) at the door, Apoc. 3.2. and knock, if any hear my voice and open unto me, I will go in unto him, and sup with him, and he with me. O what admirable fruit of heavenvly Sermons would there be, if we had such hearers? What other thing is this lump of evangelical doctrine, but that sacred Leaven, which being hid in the meal, leaveneth every whit of it? Mat. 13.33 We see, that if the Leaven be hid in the meal or flower, it will leaven the whole lump; but if it lie in the bran never so long, it never worketh in it: so is the precious Word, if it meet with a soul that is bolted & sisted with due repentance and holy preparation, until it be made pure flower, there it leaveneth & seasoneth the whole man. But, albeit we can not here relate all the several sorts of vices and virtues; yet in few words we will mark out some of them, and those chief that seem most necessary for our purpose. 2 We must have great regard, that no secular and worldly affairs which are otherwise, at other times, both lawful and commanded, be at that time managed and handled, lest it befall us as it did those which were invited to the great Supper, Luke 14.16 whose oxen, farms, and wives, so forestalled them, that they never tasted of that sovereign supper: for then the Hearers that are so prepossessed, are: first, either hindered as they come not at all: secondly, or so fettered, that they come not in time to the Sermons: thirdly, or else, so busied with carnal cogitations, that they go out before the time that the Sermon is ended: or four, if they tarry, their thoughts do plunge them into a thousand distractions: or fistly, sluggishness, heau●nesse, and sleep steals upon them and robs them of the very fruits of their souls. And what are these worldly affairs? 1 The care and thought of their fields, farms, oxen, merchandise, and the like. 2 Labour and employment in their vocations, until the midnight before the Sabbath, whereby they become so drowsy on the Sabbath, that it must be a shrill Trumpet can keep them waking. 3 Suffering and drunkenness, which often chanceth on the Sabboath before Sermons, whereby they become sleepy and unapt to hear and conceive what is spoken. 4. Marriages, Christening feasts, merchandizing, commessations, and drink, and all kind of seasting. 5 Roasting, baking, boiling and dressing of many sorts of meats, which restraineth, it not the mother of the family, yet some of them, from coming to the house of God. Hear then on the contrary, the soul that would be well and fitly prepared for hearing, must only be intent and regardful of Sacred, Spiritual, and Divine things, remembering ever that of our Saviour; Math. 6. Seek first the Kingdom of God and the righteousness thereof, and all these things shall be ministered unto you: From which things, every good Hearer may receive helps unto hearing, for than none of those things whereof we spoke last shall befall him, but the quite contrary. But above all let him consider well the fourth Commandment, what that means, and what is the scope of the Lords Saboth. 1 Then let the care of Fields, Farms, and all earthly things, be on that day set aside. 2 Let all men leave their labours on the even of the Sabaoth in a fit and seasonable time, that they may repose themselves to sleep at a convenient hour. 3 Let them be mindful of fasting, to bring to the house of God a body and mind not cloyed with eating and drinking. 4 It will be very sitting, that all marriages, birth-feasts, drink, and other such feastful meetings be forborn. 5 And that nothing may hinder any of the family from taking the chief blessing of the Lords day, it were not amiss, that all, or the most of our provision for the Sabaoth were prepared the day before, lest the women should bear the check of our Saviour unto Martha: Luk. 10.41 42. Martha, Martha, thou c●●est, and art troubled about many things, but one thing is needful, Mary hath chosen the good part which shall not be taken from her. 3 Men may not lie lurking at home on the Sabaoth, as many use to do, lest the like befall them that befell Thomas, when our Saviour entered into the house where the Disciples were, and breathed on them, saying, john 20. Receive the holy Ghost, but Thomas not being amongst them, sailed of the blessing. But let all men desire to frequent the holy Assemblies, after the example of David, who wished rather to be a doorkeeper in the house of God, then to dwell in the Palaces of Kings. 4 Above all things the hearer, first, must not come alone, for not only the father of the family is to be saved, unto him alone was not the fourth Commandment given; the promise is not only made to the father of the family; secondly, much less must he come like a scoffing deriding Lucian, to mock and flout at at the Word or Minister; thirdly, nor with a mind to judge, as a rigid, proud, curious, busy censurer; four, nor must he come of custom, as many do; who are like unto the highways, which are so trodden, that no seed can fall into it & fructify; fifthly, nor must he come with a loathing, as if he cared not, or needed not, to receive any further instruction; sixtly, nor must he come as to stageplays; seventhly, nor yet with his ears stopped, like the dease Adder, or with a purpose not to assent to the doctrine. But, first, he must come accompanied with his family, his wife, children and servants, and those must he bring well prepared and admonished of their duty, knowing that unto them the fourth Commandment was as well given ●s unto himself; and that unto their godly and holy profession of God's name, there is a blessing promised, as on the contrary, to their impiety there is denounced a grievous curse; they also are such as God hath a care over, and offers unto them the holy means of their salvation: Secondly, he must come with an honest and good heart, endued with the reverence of God and his sacred Word: even as the Israelites, who being by Moses commanded to prepare themselves for the sacrifice of the passover, Ex. 12.27. bowed themselves and worshipped: Thirdly, with the mind of a learner, godly, holy, and not curiously searching out all things: Fourthly, with a resolution to hear, understand, and practise the words of holy instruction remembering that sweet invitation of the Prophet; Come let us go up to the Mountain of the Lord, Esay 2.3. to the house of the God of jacob, he will teach us his ways, and we will walk in his paths: Fiftly, with hunger, thirst, and rejoicing even as the zealous King, whose soul panted for the Lord, Psal. 42.1. ● as the Hart brayeth for the rivers of water; whose soul thirsted for God, for the living God, that he might appear before the presence of God: Sixthly, let him come as unto the Theatre of a great King: Seventhly, and with his ears open, having this only scope before him, to hear, and give 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 main block to all holy preparation. This is the most crafty stratagem that Satan ca●●se, for the hatred and contempt of the Minister brings with it the hatred and contempt of the doctrine, and the whole fruit thereof, both in this life, and that to come: The hatred and contempt of the Minister is a means to withdraw the hearer from the Church; or if he come, moves him not to like of his doctrine, or at least to interpret every thing unto the worst sense. Secondly, there must be no hatred or contempt in him, of any other of the hearers, lest that be truly verified of him: 1. joh. 4.10 How can he who loveth not his brother whom he hath seen, love God whom he hath not seen? What shall we think of him, that giving sentence of death upon a murderer, shall himself kill a man in the face of the open Court? And what father will suffer the hatreds and brawlings of his children at his own Table? Then let him bring with him to the Church love and honour: first of the Minister of God, remembering well the fatherly and sonly relation that ought to be betwixt the Minister and Hearer, the holy and painful work of the Minister for his salvation, his own manifold imperfections, and the labour to amend them, the variety of gifts and graces; for the love and honour of the Minister will bring with it the love and honour of God and his sacted Word, and other singular fruits of piety: Secondly, the love and honour of the other hearers: Psal. 133.3 For how good and joyful a thing is it for brethren to dwell together in unity? Behold the unspeakable graces of love dilated and enlarged in three whole chapters to the Corinthians: 1. Cor. 12.13.14. chap. Then, when the hearers stand thus affected amongst themselves, with what alacrity and comfort will the word of God be heard? and without any offence. With what fruit will prayers be powered out to God? Let every hearer be mindful of that sweet admonition, to be 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 he come prepared with him or no; for except his neighbour come also sanctified, the whole lump is corrupted, and so even every hearer: This is a great ignominy to God, by it the wrath of God is kindled and provoked against the whole Assembly, and we ourselves are offended and hindered withal. Therefore let us have great care to testify our brotherly affection towards our neighbours, even as our hands do one of them help another; so let the hearers one stir up another: first, by their holy examples; secondly, by their sweet and well seasoned exhortations: thirdly, by the judgements of God: four, the mourning one for another: fifthly, the censure of exeommunication, 1. Cor. 5. which are proper unto the Minister of God, for we ought to have a special regard of the salvation of our brethren, honour of the Church, and glory of God. 7 The neglect of prayer is a great hindrance to this preparation, or if prayer be not rightly ordered. Therefore every hearer must have a singular regard to invocate the name of God for a blessing: where first, he must give hearty and humble thanks to God for his infinite benefits, but chief for the inestimable benefit of his Word, to us revealed, which is either altogether denied unto others, or else impurely Preached; also he must be thankful to God, for that in part his holy Spirit hath purged out the old leaven, and some part of the leaven of maliciousness and wickedness out of his heart: secondly, it behoves him to acknowledge & to pray earnestly against his own impurities and defilements, as well natural as actual; by the example of David often falling into the consideration of his sins, Psal. 51. even from the womb, Psal. 25.32. and of unknown sins of his youth: Thirdly, he must pray for his Minister, that he may so meditate on the Word, that he may have the knowledge and utterance of such things, as belongs to the edification and salvation of the hearers: Let him also pray for himself and all the hearers, that they may have holy and learned ears to apply to their own souls the instructions delivered: for there is no good thing either in the Teacher or Hearer, without the free gift of God in jesus Christ, from whose fountain of mercies it is, that we must draw it with sighs and tears. 2 The public Preparation of the Hearer before Sermons. In few words, the public preparation of the hearer in the Church, before Sermon, may stand in these observations: first, to sing some Psalm, containing either thankfulness to God for his benefits, or petitions unto God for things necessary pertaining to the Preaching of the Word, for such singing in which there is a wonderful sweetness of things, and of concord, the holy Spirit working by them, do stir up the motions of the mind, and drive away the idle, wandering, and wicked cogitations, as also the perturbations and sorrows of the heart, that the hearer may with a more settled and appeased mind be present at the Sermon: Secondly, by reading of some Chapter of the Bible until the Company be assembled: noting therein, first, the sum and principal points of the Chapter; secondly, the distribution and parts of it; thirdly, the chief doctrine that is to be drawn out of it, with the use and application. Thirdly, by exhorting and stirring up one another to the apprehension and practice of some necessary point of doctrine, either before Preached, or at that time conceived. Fourthly, by praying with the Minister, that forasmuch as they do now talk with God himself, being gathered together for that purpose, in the name of the Father, Son, and Holy Ghost, that they may bear God, and God may hear them: In which prayer it is necessary that their chief aim be at the scope and end of all Sermons: which, because few or none do truly understand, either how necessary it is, or wherein the end of all Sermons consists, it shall be 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 be attributed from men unto 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 truly known. Secondly, the mean scope and end, leading and directing to this high end, are these. First, the eternal salvation of man's soul and body, with which is joined this temporary life both in prosperity and adversity, for that God may of us be glorified; and not (as it cometh to pass in this world by Satan and his members) be affected with contumely and ignominy, by infidelity and impiety: it is necessary, that it be well with us, and that we be assured of eternal life, and that from God the Father by the deliverance of jesus Christ, and the working of the holy Spirit: For who in the grave will praise thee, saith the Prophet. Secondly, that man may obtain eternal salvation, and so glorify God both here and for ever, it is needful that in him be destroyed the kingdom of Satan, which he got by the fall of man, in what state, office, or condition soever he be: and that the Kingdom of Christ which he obtained by the deliverance wrought by his death unto the elect, be built up and re-edified. Thirdly, that the Kingdom of Satan may be destroyed, and the Kingdom of Christ, which is the Kingdom of eternal Life, and the glory of God, may be truly built up, it is required that there be an utter ruining and slaying of all incredulity and vices; and on the contrary an edifying and practising of faith and all virtues. Fourthly, that we may flee incredulity and vices, and give ourselves to the study of faith and virtues, it is required that we hate and detest them, and love and embrace these: and therefore the drift of all Sermons is, that the mind, and heart and conscience of the hearer may be inflamed to them both. Fiftly, that the mind and soul of the hearer, may be inflamed to the hatred and eschewing of sin and wickedness, and to the love, application and practice of goodness, it is necessarily required, that the evil of incredulity and vices, and also the good of faith and virtues be sound known: for as there is no desire of the good things which are unknown: So of the evil things unknown there is no hatred and eschewing. Thirdly, the lowest drift of hearing Sermons, directing by these means unto the highest end, is that the understanding of the hearer, by the grace of God's holy Spirit, may be by Sermons informed in the faith, and errors about the same: in virtues, and the vices destroying them. These are the chief ends which every man ought diligently to propose unto himself in hearing of the word of GOD Preached. But now, if such as ought to hear this word, be cold and negligent in this preparation, and either refuse to come at all, or else refuse to come sanctified and prepared: Then 1. let their consciences be admonished and compelled, both by the preachers, and also by their brethren ● 2. Let the Magistrate compel them to come; who albeit he have no power to enforce the conscience, yet ought he compel his subjects to hear the word of God. Thus have you heard the whole duty of the hearer before the Sermon. 2 The hearers duty during the Sermon time is to be considered. This duty of the hearer, whilst he 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 observed. 1 That the hearet may attain to the highest drift and end of hearing Sermons, the sum whereof we have touched before, there are four things required of him: 1. attentive hearing of the word preached: 2. sound knowledge of the things heard: 3. a right affection of heart towards the things known: 4. a serious purpose of the practice of the things heard, throughout his whole life, and these four being the chief things required in hearing of Sermons, must be the subject, which I will handle more largely in this duty of the Hearers, whilst he is at Sermons. 2 The coherence and connexion of these parts thus necessary to the hearer, whilst he heareth the Word preached, may easily appear unto us, if we do but consider these 2. points: 1. that if we take but one link from this Golden Chain of the things required at hearing of Sermons, we need not look for any benefit that can issue from that holy exercise: For what profiteth it to have Sermonsif they be not heard? and what helps it to hear Sermons, though most heavenly, if the hearers like brute beasts, horses and mules, do not sound understand and perceive thesense and meaning of them? what profits it to understand and conceive the things heard, if there be not a right & holy affection of heart towards the things heard, nor any purpose of the practice of them in our lives? 2. That the holy Spirit of God doth in sundry places of Scripture, make a most close and narrow connexion of these four things that are required at hearing of Sermons. I will inform thee, Psal. 32.9. and teach thee in the way wherein thou shalt go, saith the Lord, and I will guide thee with mine eye: and what saith the Lord by the Prophet to the rebellious jews? Hear O heavens, and hearken O earth, Isay 1.2.3. I have nourished and brought up children, but they have rebelled against me: the Ox knoweth his owner, and the Ass his masters crib; but Israel hath not known, my people have not understood. The same expostulation GOD useth in the Prophet jeremy, Not every one that saith unto me, jerem. 8.7 Math. 7.21 Lord, Lord, shall enter into the Kingdom of heaven, but he that doth my Father's will which is in heaven, faith our Saviour. For it is most true which the Apostle speaketh, The hearers of the Law are not righteous before God, Rom. 2.13 but the doers of the Law are justified. And, how strongly doth the same Apostle argue this point? How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? Ro. 10.14. and how shall they hear without a Preacher? Be ye doers therefore saith Saint james, jac. 1.22 of the Word, and not hearers only, deceiving your own selves. So that we see the holy-Ghost doth knit these four several requisite in the hearing of the Word, in one indissoluble knot, namely, to hear attentively, to understand sound, to be affected towards that is heard hearty, and to practise it faithfully: without all which, no profit redounds to the Hearer, be he never so wise and learned. 3 The manner to be observed in hearing of this duty. 1 To come then to the four principal necessaries required in hearing of the Word, we will so handle them, as that first we will show the nature of every one of them; secondly, remove the impediments and lets that may hinder them: and thirdly, show the advancements and helps that may further the fruitful hearing of the Word. 1 The first and most necessary thing to be observed in this action, is, the attentive and diligent hearing of the Word: 1. the nature whereof consists in the consideration of the scope and drift of that which is said, and it is the foundation of all the other parts of the duty of hearing: to which hearing doth also belong, the fixing of the eyes upon the Preacher: for hearing doth properly belong to the Word, pronunciation and gestures, and is rightly called, attentive hearing, for the infinite multitude of Hearers, who only either for fashion, or for some cause as bad, frequent Sermous: who being present in their persons, are wandering elsewhere in their minds: or being such as content themselves with one Sermon in a month, or a quarter of a year: 2. The impediments that hinder the fruitful hearing of the Word, are very many, Satan every where, and by all means labouring to hinder the success thereof. These impediments are of two kinds: for 1. they are either such as do so prevail, that they cause the hearing of Sermons to be altogether neglected and contemned: or 2. such as do cause that the Word is not attentively & heedfully heard. 1. Concerning such hindrances as do utterly cause the hearing of Sermons to be neglected and contemned; I number them thus: 1 The negligent consideration of the singular profit, and great necessity of the Word of God. 2 The negligent consideration of the end of the ministery of the Word. 3 The negligent consideration of every many duty, in what condition soever he live: namely, that all are the vassals and servants of God, according to whose holy will in his Word revealed, all our actions are to be squared. 4 The careless security of the flesh. 5 Self-love, and desire of the praise of Wisdom. 6 Pride, causing them to scorn frequenting of Sermons, and lest they should be thought to be subject to the Minister, even to neglect and contemn the Sermons, as if they lost some of themselves like other godly men. 7 The care of earthly things, and an opinion, that the handling of God's Word only belongeth to the ministers: which conceit hath taken deep root, as in▪ Popery, so no less amongst many seeming Professors of the truth. 8 Hope of long life, whereby many propose unto themselves, that they shall yet hereafter have time to hear those things which now they neglect and omit. 9 An opinion of opus operatum, namely, that they will (in the time of sickness) hear the Minister, whose voice, whether they understand or not. yet they think it shall be of great avail unto them. 10 A preposterous judgement, and a loathsomeness arising from some one Sermon or other, which they have not so well approved: whereas they should consider, that all things do not at all times fall out alike happily. 11 The manifold vices and defects of the Ministers in their words. 12 The handling of God's word undecently and without zeal, namely, by such as do make Sermons to be but opus operatum, and that it sufficeth only to hear them, albeit without all care of the dignity of the Word, and all zeal of profiting. 13 The life of many Ministers not being conformable to their doctrine. 14 The example of others, that neglect, contemn or deride the hearing of Sermons. 15 The exaggeration and pressing of the vices of the Minister, passing by all remembrance of his virtues. 16 The hatred both of the doctrine and the Teachers. 17 A prejudicate and fore-conceived opinion: These do cause the hearing of Sermons to be utterly neglected. 2 For the impediments which hinder the hearing of Sermons attentively and zealously, they are these. 1 If there be not a due preparation of the hearer as before we spoke. 2 If either he come to the Sermon too late, or departed from it too soon before it be ended; or the hearing of it by starts and sits, so that nothing is fully heard. 3 The neglect of some domestical business upon which the mind runs; or other unnecessary cares: for as there is a time for all things to be done at home, so there is of all things in the time of hearing the Word. 4 An evil custom taken in a superficial and slight kind of hearing the Word. 5 Curiosity, which is well declared in the wandering of the eyes too and fro. 6 Talking with others, and chatting of trifling business. 7 The reading of books at the Sermon time. 8 Sleeping at Sermons, all causes whereof would be shunned at Sermons, not choosing out sit places to sleep in. 9 The great neglect of repetition of the Sermon with our families: or a solitary meditation, which hinders much the growth of the Word. 3 Now then in the third place follows the advancements and helps to the attentive hearing of the Word; which helps that they may be the better understood, we must consider two things: First, what it is to stir up every hearer to the attentive hearing of the Word: Secondly, what is required to this attentive hearing, and wherein it consists. 1 The things which ought to move every man attentively to hear the Word Preached, are: 1 The scope of our creation, and of our recordation and regeneration, namely, to know and serve the true God, as he hath revealed himself in his holy Word. 2 The vow that we made in our Baptism, which we have often repeated and confirmed. 3 That the hearing of God's Word is a true mark of the Sheep of Christ, and the Sons of God. 4 The consideration that we are all the vassals and servants of God, whose will every one of us is bound to hear in our several administrations. 5 The singular benefit which every man shall receive by his attentive hearing of Sermons. 6 The consideration of God's commandment, and his interdiction. 7 Of his holy promises, and heavy comminations. 8 The observation of examples, how those have in this life been punished, who either forsook the sacred Assemblies, or else were not present with due attention; and on the other side, with what profit and comfort infinite thousands have frequented the holy Assemblies. 9 That fearful judgement of Christ upon the contemners of his Word, which unto them that do attentively hear the sacred Word, is most welcome and desierable. 10 That God will with revenging flames burn 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 Gospel. 12 God doth hear us when we call upon him, and why then ought not we to hear him? 2 What is required to the attentive hearing of the Word. 1 Mutual prayers both of the Minister and hearers, unto God, for one another, doth chief ground this work. 2 The hearers must, by the assistance and help of God's Spirit labour to lay aside the neglect they have of the great profit which comes by the Word of God and Ministry thereof; the security of the flesh, self-love, pride, vain fear of losing their liberty, too much care of earthly things; the perverse opinion, that the handling of God's word belongs only to the Ministers, and that every man else may at his pleasure live as he list, the hope of longer life, the vain dream to think it sufficient to hear Sermons only, preposterous judgement, and loathsomeness in respect of the Ministers person: all which, as long as they have any residence in the hearer, do hinder his affection: but much more if all these concur in him, or the most of them. 3 Avoid, as much as is possible, in the Sermon time, all wandering cogitations, curiosities, confabulations and talking, reading of books, and sleep. 4 Take care to hear the whole Sermon, and to that end come before it begin, tarry till it be ended. 5 Choose a fit place in the Assembly, where you may both sit and hear the Minister, and like a hunger-starved man feed both your eyes and ears upon him and his words. 6 To this end the hearer must rouse up himself at the Sermon, by a censuring of himself; as namely, whether he perceive this attention in himself or no: if he perceive any regardlessness, or wandering cogitations in his mind, let him shake them off, saying, avoid Satan, and by the Spirit of God saying, This is the business thou camest for, apply and attend this. But now forasmuch, as at the beginning of any reformation, other impediments do arise, besides those before spoken of, it is not unproper in this place to admonish the hearer: For many, in those places where things are reform according to the Word, are hindered from attentive hearing by these stumbling blocks following. 10 By an inveterate and ancient opinion and custom. 11 By a preposterous fear of the condemnation of our Elders, Fathers and Friends dead, which fear is engendered: first, from the vain boastings of the contrary party, touching the word of God: secondly, from the horrible railings, calumnies and condemnations of it: thirdly, from the authority of men: four, from the example of others: fiftly, from fear of persecutions. 12 From confidence of themselves, as if they or others could not err. 13 From the opinion and conceit of zeal. 14 From the boasting of the simplicity of their faith: And these must by three means be cared for and cured: First, by removing these impediments, through a sound instruction in every particular: secondly, by stirring them up: thirdly, by the vigilant exercise of the Magistrates duty. 1 The impediments must be removed by sound instructing them in these particulars. First, that the word of God foolishly understood is not the word of God. Secondly, that the horrible slanders, calumnies and condemnations of men unconuicted, 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 cast many calumnies upon it, and condemned it: Thirdly, that the authority of man is of no force in the sight of God: Fourthly, that by sordid and wicked examples of others, they cannot purge themselves: Fiftly, that we must rightly and carefully, observe that of our Saviour: Whosoever will be my Disciple, must deny himself, take up the Cross and follow me. And that of the Apostle, Whosoever will live godly in JESUS CHRIST must suffer persecution: Sixthly, that an ancient error, was ever an error, albeit it have for many years continued: Seventhly, that we must hope well of our elders, namely, that by the fire of the Cross, and in the agony of death, the stubble and clay which was built upon the firm foundation Christ jesus, was consumed and vanished away, the foundation still remaining the same. But above all that of Christ is to be observed: If any come unto me and hate not father and mother, Luk. 14.26 wife and children, brethren and sisters (if they draw him from the truth of Christ) yea even his own soul, he cannot be my Disciple: Eighthly, that he ascribe not so much to himself and others, seeing they are neither Prophets nor Apostles, but men who both may deceive and be deceived: Ninthly, concerning zeal they must know; first, that true zeal is one thing, and the opinion of zeal another; secondly, that zeal is in many without knowledge; thirdly, that therefore such zeal is perverse. Tenthly, they must take heed that the boasting of the simplicity of their faith be not a covering to their gross and affectionate ignorance: That which Christ spoke is here fitly to be observed, Be ye innocent as Doves, but wise as Serpents. 2 These impediments being removed which hinder the hearing of the Word, as also in private conferences: They are to be invited and drawn on: first, with our works, that wherein soever we can, we help them, in good will, counsel, and other assistance: Secondly, in words; admonishing them of the end for which God gave them ears, and of natural equity which persuades us to hear both parties; of brotherly love which requires of us, that every one labour to promote the salvation of another; of the commandment of God, that we should try all things, and hold that which is good; of the promise of Christ, Where two or three are gathered together in my Name, there am I in the midst of them; and of most weighty discommodities, both external, internal and eternal, which remains for them that have no regard of the foresaid things. 3 If by the forementioned removing of impediments, nor yet by the friendly invitation of the Preacher, many ways used, nothing be effected, than the matter itself requires, that the Civil or Ecclesiastical Magistrate do his duty, not only inviting the subjects by public confession, by his own example, and such as belong unto him, by good friends, by a serious care of Ecclesiastical and Scholastical courses, and also by commandments and Laws, by admonitions and exhortations, stirring them up to their duty: but if yet neither by this course of invitation, and excitation, any thing be effected by the godly Christian Magistrate, then at length they must descend unto this means, that the Subjects be compelled to the hearing of Sermous: not that he may justly affect any Lordship over their consciences: but, first, that the Ecclesiastical and Political Discipline may be safe and sound; secondly, lest scandal and offence be given to others; thirdly, that the subjects may be judged concerning the doctrine; four, that (if God be so pleased) they may be brought into the way of truth and salvation. The second thing to be observed in fruitful hearing of the Word Preached, is the sound knowledge of the things which are heard: For it is not enough to the glory of God and salvation of men, that they be present at Sermons hearing them, but besides it is required that they do sound perceive and understand the things heard: And here, as in the former duty, I must, first, declare the nature of it; secondly, remove the impediments; thirdly, show the advancements and helps of it. 1 This sound knowledge and understanding of the things heard, being the second duty of hearing, is that whereby the Spirit of God doth plant the things heard in the brain of the hearer, and so informs his understanding, and this hath his beginning from hearing, and is the foundation of the other two duties ensuing, namely, of the right affection of the heart towards the things heard, and of a serious purpose of practising the things understood and affected: whence it is evident, that this duty hath respect chief to things themselves and doctrines taught, albeit the notes of things, the use and application are not excluded from this duty. But I do for this cause call this duty a sound knowledge and understanding of the things heard; because there is another knowledge very superficial and imperfect, which deceives many men. For you shall find many hearers, who do hear and apprehend, certain phrases or speeches in the Sermon, and sometimes not with a mind to learn, but rather to cavil, but in the mean time, are not attentive to the whole Sermon, and therefore become very injurious judges and censurers of the Sermon, for seeing at one breath all cannot be delivered, no man can rightly judge of Sermons that hears not the whole, nor doth fondly observe and confer together every member of the Sermon, antecedent and consequent. Besides, some Hearers there are, that understand the principal heads of the Sermons, and their members and parts, but regard not their foundations and causes; and such do not sound perceive the things heard. For it sufficeth not to understand the things heard superficially and slightly, but it is required that sound and fundamentally it be understood, together with the causes upon which it depends; unto which, even the knowledge of circumstances doth appertain. 2 The impediments and hindrances must be removed which lie in the way of sound understanding of Sermons, and they are twenty. 1. The neglect of prayers and inward groan of the Spirit. 2. If the Minister do not his duty in teaching perspicuously and plainly, as also judiciously and sound, it is a great impediment: For how shall the hearer hear well, and learn aright, if he be not taught aright? Surely the blind lead blind. 3. If the Preacher do his duty, yet if the hearer fail in his, u.g. if a holy preparation to the hearing of Sermons have not gone before, nor an attentive hearing, than a sound knowledge and understanding cannot be at all; for the preceding duties are the foundations of them that follow. 4. But chief it hinders the fruit of hearing, much, if the hearer do nor understand the method and order of hearing Sermous, which is the same with that of making Sermons; and is no more but this, to lay up in memory the parts of the division, the doctrines of every part, with their Confirmation, Uses and Applications. 5. If he come with a mind not to learn, but to judge and cavil at their Sermons heard. 6. If he want the key of understanding: viz. if he be ignorant of those things which are altogether necessary to the understanding of Scriptures, and Sermons: that is, if he have not his senses exercised. 1. In the Arts, of words and things, Grammar, Rhetoric and Logic: that is, if he do not understand, that some words are proper, and others tropical and figurative, some to be of manifold significations, some only of one signification: For words are the notes and marks of things; also, if not in Logic, by the benefit of nature, he have profited so much, that he can discern betwixt propositions, affirmative and negative, questions simple and compound, and by what third argument they be confirmed and illustrated, by the Holy Ghost, and the Minister, both in Scriptures, and Sermons: Also if he have not some competent knowledge, at the least of the method, that he can judge of the disposition of the Sermon. But here I desire to be rightly understood, for I speak not of Scholastical subtleties, but of the right accommodation and applying of principles that are borne with us, and by use and experience imprinted in us, from whence all Arts had their beginning. 2. He must have his senses exercised in the doctrine of the covenant betwixt God and man, and in the heads of Christian doctrine, in the Sum and History of the sacred Bible. 3. In the Notes & Proofs of the true and natural sense of Scripture, of true and false doctrine, of good and bad Sermons. 7. If there be a neglect of breeding up children at the School to learn the principles of Religion. 8. If there be not in the Hearer, a love, zeal and care of heavenly things, but a loathsomeness and contempt. 9 If he give not thanks unto God for things understood and known; for he is unworthy of more, that is not thankful for that he hath. 10. If he abuse them to palliate and cloak his fore-conceived false opinions, or to pride or sport. 11. Also blindness of nature hinders many from sound understanding of Sermons. 12. Too much admiration of mundane and fleshly wisdom. 13. As also our carnal senses and fore-conceived opinions of pre●udicies. 14. An implicit faith and pretence of simplicity. 15. If there be no meditation used, but that they content themselves with a superficial and slight hearing and knowledge. 16. If no censure and examination of our understanding be used, before, at, and after Sermons, to know with what profit we hear. 17. If the whole Sermon be not heard. 18. If they do not often hear Sermons. 19 If the hearer do not note those things in the Sermon, that he cannot attain to the knowledge of, nor confer of them with others, but especially with the Minister, that he may be fully satisfied. 20. If he have no care of teaching and edifying others, and of showing his profession of the truth by labouring to edify himself and others in their most holy calling. 3. We are to consider of the advancements and helps to this duty of sound understanding the things heard, wherein if we find these said impediments, or the most of them to be abandoned, and in their places these helps ensuing entertained, then will there be a sound knowledge & understanding of things heard and handled in Sermons. 1. Then to promote this duty, an earnest care of praying, in the beginning, midst and end of Sermons, is a great help: If but in a sigh or desire only, this prayer be put up: For God is the fountain of all wisdom, therefore of him is this blessing to be begged. 2. A faithful Teacher, is an acute and circumspect Leader, who chief in his Sermon proposeth profitable doctrines, wholly, methodically, distinctly, briefly and plainly; and doth often iterate and repeat the same with friute. 3. A fit, well prepared, and attentine Hearer, such as before is described. 4. Such a one as is very solicitous and careful of the Preachers method; that he may observe the same method in hearing that he doth in Preaching. 5. Such a Hearer that comes with a mind to learn: for if he come to any other end, what profit shall he have? 6. Who comes furnished with the competent knowledge of things necessary to understand Sermons; namely, with the knowledge of words and things, of the Sum and History of Christian doctrine, and the sacred Bible, of the notes and marks of true and false doctrine, and of the true natural sense of the Scripture: Not that I look for such a hearer as can discourse pro & con, of the Precepts of Grammar, Rhetoric and Logic, of true and false doctrine, and of the true sense of Scripture: but such as, at the least, is furnished with some competent knowledge of these things. 7. He must to this purpose be bred up in the Schools from his youth. And I would to God that Magistrates, Ministers, and Parents, Citizens and Countrymen, would in time begin to think of the necessity and unspeakable benefit of Schools, where youth are fitted to all Offices of Church and Country, that they would be row said up from their sloth, to the love, institution, reformation and promotion of Schools and houses of learning. 8. The hearer must burn with the love of heavenly things belonging to his salvation, which love will provoke him to the care of knowing and understanding them sound. 9 If he observe in himself any fruit or growth of knowledge, let him refer all, with a thankful heart, to the Fountain of all and true wisdom, even God himself: And if in the Sermon he hear any thing which was before unknown to him, let him give God the glory, and pray unto him that he would fortify and strengthen his understanding, and give him grace to perform and fulfil it. 10. Let him put the things known and understood in use, that the gain of his Talon may arise to the Lord, who shall thus greet his soul: Behold good and faithful servant, thou hast been faithful in a little, I will make thee ruler over much. 11. Being to enter into the fountain of salvation, that he may drink from thence wholesome doctrine, let him lay aside his natural poison; namely, blindness of nature, too much admiration of mundane wisdom, his own carnal sense, fore-conceived opinions, preiudicies', opinion of implicit and simple faith, whereby pretences of gross ignorance are sought. 12. Circumspect and diligent meditation of the things spoken: but yet let not the mind and thoughts so cleave to the words, that things to be spoken be neglected. 13. Often let the hearer by censure and examination, stir up himself to the sound knowing and understanding of things spoken. 14. Let him hear the whole Sermon and observe the connexion of every part of it. 15. Let him never conceive that he hath sufficiently profited, but still go forwards, and never neglect the sacred Assemblies and Sermons. 16. If any thing fall out in the Sermon which his conceit reacheth not, let him observe it, and after confer with others, and with the Preacher about it. 17. That he may the more sound teach others, and if need be, make confession of his faith to the edification of others: Let him first give all diligence sound to learn, not only in the Schools, Catechize, administration of the Sacraments, prayers, singing of Psalms, conferences and reading of Scriptures, but also in the Sermons be shall hear, in what things the substance of the matter of salvation consists. 3 The third necessary duty to come to the right scope and drift of hearing Sermons, is, that the hearer have a right and holy affection of heart, towards the things understood: for many do hear and understand Sermons, who are yet nothing affected with them; nor truly and rightly affected towards them. There is no man living hath so sound a knowledge of truth and falsehood, good and evil, as hath the devil, his knowledge herein is far more perfect and full than any man's in the world, yet there is no man doth hate truth and goodness, nor rejoice more at falsehood and mischief than he doth, which is the cause that makes his sins and punishments the more grievous: Therefore seeing it neither sufficeth to hear and understand Sermons, but withal that the affections of the heart must be placed upon them, we will here, as in the former duties, discourse: first, of the nature of the duty: secondly, remove the impediments: thirdly, show the advancements and helps conducting to it. 1 The right affection of the heart towards the things in Sermons perceived and understood, is the third duty of the Hearers at the Sermon, whereby he doth cheerfully entertain true and good things present, certainly believes them to come, and hopes and hearty desires them: but for things wicked and false in the present, he sorrowfully shows himself averse from them, and fears and forsakes wicked and false things to come: And this duty appertains to the information of the will, affections and conscience of the hearer. And surely not without great cause ought our hearts to be rightly and holily affected towards the things understood, in regard of the sundry sorts of men, who hear and understand Sermons, but yet stand nothing well affected towards them. First, there are some men, who, even at the Sermon, do give very evident argument, either by their words or behaviours, that they are the manifest enemies of truth and virtue, and the friends of falsehood and vices: These men's affections towards the Word are nothing right. Secondly, there are certain hypocrites, who albeit by their words and gestures make a fair show of the love of truth and goodness, and the hatred of falsehood and wickedness, yet their heart is not upright. Thirdly, others do think that if they carry the truth and virtue hid in their hearts, albeit in word and deed they carry themselves otherwise, that they cannot be accused of the un-uprightnesse and pravity of their hearts: but these have not a right heart. Fourthly, there are some that albeit they understand not sound and fully the things heard, yet are angry with the true and good things, and are delighted with the false and wicked thing: nor yet have these men any right affection. Fifthly, some, on the other side, albeit they do sound know the things they hear, insomuch that they can say nothing against it: yet have things false and evil taken such deep root in them, and so prevailed, by the long custom they have had with them, that they had rather quite forsake that which is true and good, then cast away their inveterate and ancient errors and manners: and who can say that these men have a right affection? Sixthly, but others are so taken up with the care of the belly, and worldly things, and are so much estranged from suffering persecution for the profession of the truth and virtue, that they will in no wise entertain either virtue or truth: and these men's affections are much less right than the rest: And therefore a right affection and good heart towards the things which are heard, is a most necessary duty of hearing. 2 There are some impediments and hindrances of this right affection unto things known, which of necessity must be removed. Now we must know, that whatsoever things do hinder the attentive hearing, and sound understanding of the Word, those also are blocks and lets to the right affection of the heart, therefore I leave the Reader to look back unto those impediments which are described in handling the said two former duties of attentive hearing and sound understanding: And here in two observations I will only point at the sum of those impediments before handled, for it greatly hinders a right and holy affection: First, if the Preacher be cold, or lukewarm, if he do not labour by all means diligently & prudently, to move, inflame and direct the affections to that which is true and good, and on the otherside, to withdraw them from things false and evil: Secondly, say he do his duty, yet if the hearer, either by natural corruption and malice of the will, be averse from the present truth and good of virtue, and do gladly embrace that which is false and evil, and fall into doubting of that which is true and good to come, and doth not desire it, nor is troubled with that which is false and evil: Either if that the hearer be infected with inveterate and evil manners, which are pleasing to our corrupt nature, and are easily conceived, but not so easily cast off: Or with the outward gloss of good things, as of riches, pleasures and honours, and of evil things, as of calumnies, condemnations and persecutions, and so to be withdrawn from a right affection towards truth and virtue, and inclined to an affection towards lies and vices, or to hypocritical dissimulation: then is the affection of the heart much blurred and dis-ordered, and so are the things they hear not rightly affected. 3 The advancements and helps of this duty are no other but such as are prescribed in the helps of the two former duties of attentive hearing, and sound understanding, where the reader may be furnished with means sufficient to promote this duty. Yet to help the right affection of the heart towards virtues and the truth known, and also falsehood and vices, we shall understand that these have great force: namely, first, if the Preacher do not only put on the sense and right affection, by the grace and operation of the Spirit, according to the quality and quantity of the things spoken: but also give all diligence in moving the hearer's affections thereunto, inflaming and directing them to the love of truth and virtue, by most weighty impulsive causes, chief by the covenants and promises of God, by the examples of the godly, and the singular and manifold benefit and use: And also by stirring them up, and stinging them, to the hatred and detestation of falsehood and vices, by the severe interdicts and comminations of God, by the examples of wicked men, and the horrible discommodites ensuing: adding hereunto most penetrating and moving words, Rhetorical figures, pronunciation and gestures, the more to move the affections: Secondly, if the hearer by the motion of the same Spirit, do follow the conduct of the Teacher, by a spiritual kind of transmutation putting on the same affections, and that in respect of the covenants and promises of God, and for the most excellent benefits that follow: As also mortifying and casting off the natural malice of his will and inclination to vanity and evil, not regarding the false appearance and shadow of things good and evil; shaking off all hypocrisy and dissimulation, being driven thereunto by the consideration of the most grievous interdicts, comminations and judgements of God: thirdly, seeing that aswell to the opening of our ears to attentive hearing, and illumination of the understanding, as to advance the hearts both of the Preachers and hearers, to stand rightly affected, the good hand and work of God the Father, the Son and the holy Spirit, is chief necessary: therefore in this respect, that the hearers heart may be well affected, God is to be called upon with prayers and sighs, in the beginning, midst and end of Sermons, to give them this right affection of heart, towards the love of the known truth and virtues, and the hatred of known falsehood and vices. 4 The last duty required in a hearer, that he may come to the full scope and drift of hearing Sermons: which is the glory of God, good of his Church, and his own eternal salvation; is a resolved purpose of the practice of such things as he hath heard, understood, and is affected withal, and that in the course of his whole life: And surely it is a most weighty exhortation which the holy Spirit useth to stir up men to the hearing of the Word: jam. 1.22.23.24.25.26. Be ye doers of the Word, and not hearers only, deceiving your own selves, etc. Where he admonisheth, that it is not sufficient to hear and understand Sermons, and to be affected towards them with a changeable and temporary affection, except there be added withal a firm and fast purpose of the practice of them in our whole lives: therefore as we have in the former duties, so here, we will briefly show: first, the nature of this settled purpose of practice: secondly, the impediments of it: thirdly, the advancements and helps of it. 1 This serious purpose of the practice of good things heard, known and approved, is a grace given, whereby the hearer doth not only resolve with a faithful heart, that he will apply unto himself, and the use and edification of others in every Sermon, and in the whole course of his life, every profitable doctrine, heard, known and approved, in every state, as well prosperity as adversity, before, in and after all his actions; but chief in perplexed and intricate questions and objections, 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 practice, and hath his original from the other three duties: And not without cause is it called a serious and resolute purpose of practice, seeing so many vices do mainly oppose it: As, first, our inbred hypocrisy: secondly, transitory and temporary application in time of prosperity: thirdly, vain boasting of our Christian profession, without amendment of life: four, too much love of our corrupt nature: fifthly, rash breaking into the handling of business: sixthly, carnal security, and such other evils as do control our purpose of holiness: whereof there will follow a plentiful remembrance hereafter, when we shall discourse of the hindrances of application. 2. & 3. The impediments and advancements of the holy practice of things heard, understood and approved, are the same which hinder or advance the attentive hearing, sound knowing, and affectionate approving of Sermons, and may fitly be referred to either: But because this resolute purpose of practice 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 unto a Christian, therefore the greater care is to be had about them both, for which cause it will be very fitting to set the same before our eyes more particularly, that every hearer may know what is the necessity of this application, and wherein it consists. It is a thing most undoubted that the use and application of the doctrines we here deliver are of singular benefit to the hearer: For without due use and application, the best Sermons that ever were, are but dead bodies: Seeing these two, Use and Application, are the very life and motion of Sermons, for more full declaration thereof, let us briefly observe, that Doctrines, Uses and Application, are as the tree, the fruit, and the gathering of the fruit; as the medicine the virtue of it, and the application, as money, the value of it, and the use, as Christ, his benefits, and faith by which they are applied: Now, as there is no benefit comes by the Tree without fruit, no benefit of fruit if not gathered; as no good comes by Physic, if it have no power nor virtue, nor help comes by the virtue of a medicine if not applied; as there is no good comes by money, if we know not the value of it, nor doth the value of it avail us if we use it not: as Christ profits us not without his benefits, nor his benefits without faith to apply them: So Doctrine profits nothing except we know the use of it, and the Use is to small purpose if we do not apply it. All that can be heard, if a man be never so wise, without application, is but a dead letter, and the very letter of death. That therefore this most necessary point of application of Sermons, without which there is no practice of holiness, may the better be known unto the hearers, these points are to be considered: First, of whom this application is to be made, and when it is to be made: Secondly, by what means, and how it is to be made: Thirdly, the impediments of application: Fourthly, the advancements of it. 1 Who they are that make this application of doctrines, where we shall find a threefold hand employed in this great and difficult work. 1 The hand of God himself, without whom it is most certain that as there can be no knowledge of any wholesome doctrine, so neither can there be any application and use of it without him: for to understand, to will, and to perform is from him, joh. 6.44. and him alone: No man can come to me except the Father draw him, saith our Saviour; and of himself he saith, Without me you can do nothing: joh. 15.5. Nay; the Apostle saith concerning the holy Ghost, No man can say that jesus is the Lord, but by the Holy Ghost: 1. Cor. 1.2.3. From all which places it is evident that it is impossible that ever any doctrine with his use should be applied without the special directing hand of God: Now God doth apply the doctrine with the use at two seasons: First, from everlasting (for all things were present unto him from everlasting:) Secondly, in time, for nothing was done by him in time, that was not concluded, before all time, even from the beginning of the world, and from everlasting, decerning and decreeing with himself, concerning the doctrines and uses of doctrines, to be applied or not applied to certain men in time, by the holy Spirit, through the Preachers and their Hearers, whom as ministering causes he useth as seemeth best to his heavenly Wisdom and good Pleasure, 2. in time, the holy Spirit of God hath applied, doth apply, and unto the end of the world will apply freely, the doctrines with their uses, that is to whom, when, and in what measure it thinketh fit, and that by the means hereafter following: And these things which I have spoken of the application which is made by God, are fitly remembered in the first place: first, because neither is the Preachers application, or Hearers, of any moment without it: secondly, because so we meet with a twofold error: first, the opinion of opus operatum: that is, that it sufficeth to go to Sermons and hear them, and that for the works sake God will respect us: secondly, the most dangerous opinion and persuasion of some hearers, who think it in their power to apprehend wholesome doctrine, and to bring forth fruits worthy thereof. 2 The Preacher, as the Ambassador, Servant and chief Instrument of the great God, doth not only bring that spiritual medicine (namely the heavenly doctrine) in the name of God, bearing witness of the singular power and profit thereof, but also doth apply the same to his hearers, and that at two several times: first, in, and at the Sermon, whilst after the doctrine is handled and the use showed, he admonisheth the Hearer, that it is not sufficient that he know the doctrine and profit thereof, except he apply them both also unto himself: For not the hearers, but the doers of the Law shall be justified: And also whilst he declares to the hearer all those things in which true application consists, of which we shall presently speak. Secondly, after Sermon the Preacher applies the doctrine with the use; and that 1. Publicly, 2. Privately. First, Publicly, not only exhorting to thanksgiving for the great benefit, of the will of God, manifested in his Word unto us, and touching the doctrines which are to his glory, and many ways to our own comfort and benefit, and to the destruction of the Kingdom of Satan; and to serious invocation, that God would be pleased more and more, to write and imprint the doctrines with their uses in their hearts: but also by giving of thanks, and calling upon God for a blessing, to give a holy example of them both to the hearers: And, secondly, more privately after the Sermon, the Minister applies the doctrine with the uses, if by private prayers he intercede with God, not only for himself and his family, but also pray unto God for his hearers, that his labours may not be in vain, if by application of the doctrines and uses, he by his own example go before them, and become the type of his Flock: if he diligently observe every an and person under his charge, and by others do inquire of them how they carry themselves in the application and practice of the doctrines and uses; that, if they do well, he may stir them up, by commending their godly care, to go forwards cheerfully; if they do evil, he may admonish blame, correct, withdraw them, and not desist herein till he perceive the fruit of application in them. And in this holy work, the assistance of every Magistrate is required, that he have a special care that those things which by the benefit of the Ministry God hath revealed in his Word, may flourish in the faith and life of their people, that they may be put in execution, and so applied that they may bring forth fruit. 3 From this duty of application the hearer can by no means be excluded; For he is, by the working of the Holy Ghost, according to the good pleasure of God, to apply unto himself the doctrines and uses delivered by the Preacher: Seeing the Holy Ghost useth the hearer as his instrument, to begin and perfect his own work in him; which holy duty the hearer is to perform to himself, both at the Sermon, and also after Sermon: At the Sermon, whilst the hearer by the benefit and motion of the holy Spirit applieth, especially to himself, all those things which in general were delivered by the Preacher to the whole Assembly: And after Sermon he is also to make the like application both publicly and privately: Publicly, whilst with a joyful thanksgiving, together with the Preacher and the Assembly, he praiseth the name of God, for his singular and in estimable favour of the revelation of his saving truth unto him, and by serious and ardent supplication entreat of God, that by the working of his holy Spirit, he would be pleased to bring to pass, that the doctrines and uses he hath heard may take deep root in his heart, and may in his whole life abundantly bring forth fruit acceptable to God: And these two things let him privately continue and often repeat. But beside, the hearer must privately apply unto himself the doctrines with the use, in every condition of life, as well in adverse as prosperous times, and that both before, amongst, and after all his actions: But chief when any perplexed cases, or intricate questions are objected unto us, either by others, or by our own flesh: But chief when Satan sollicities us by his Stratagems, sleights and grievous temptations, to errors in the saith or life, that is, to heresies and sins: whilst he endeavours to bring to pass, that either we do not at all regard the good of virtue, or else perform it not lawfully, or at the least not with a right end, and so endeavours to bring upon both body and soul, not only temporary, but eternal dangers. 2 Having showed that God, the Preacher, and also the Hearer himself, must all concur in applying the doctrines and uses, we must now see how, and by what means this application is to be made. In the means and manner of application which must be made of the hearer, two things are chief to be observed: First, what things are to be eschewed as enemies to this application: Secondly, what things are to be embraced as helps unto 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 advancements of application, and follow to be spoken of in the third and fourth places. 3 The impediments of application which are to be abandoned, being such as hinder the success of Preaching, and cause both doctrines and uses to be abused, are, First, that vulgar, but most pernicious opinion, that it sufficeth to hear the word of God, to understand it, and with a transitory sense of the fruit and profit thereof to be affected: albeit the practice of it be not extended through our whole lives. This dangerous conceit is strongly shaken and overthrown by our Saviour 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 choked and withered, and all because there was no application: And no less sweetly cheecked and branded with the note of deceiving themselves, is the same opinion by the blessed Apostle. jam. 1.22.23 24. But above all, that fearful commination of Christ is not to be forgotten: Luk. 12.47 That servant that knew his masters will, and prepared not himself, nor did according to his will, shall be beaten with many stripes: Nor yet that of the Apostle, so strongly aggravated in five verses: Heb. 6.4.5.6.7.8. That the earth which brings forth Thorns and Briars is reproved, and is near unto a cursing whose end is to be burned: Therefore let this most vain persuasion, and perverse custom be blotted out with this consideration; Math. 7.21 That Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he which doth the will of God who is in heaven: jam. 1. And those that be hearers of the Word, and not doers, do but deceive their own selves. Secondly, a vain persuasion and glorying in the title of Christianity, without any change of life, or application of the doctrine of Christ to themselves. Thirdly, the not using of force against our desires and delights, by applying of those profitable things which are taught out of the Word, and fight with our corrupt nature: by which means application is much hindered, as we may see in those. Guests that being bidden to the Supper, Luk. 16.14 excused themselves by their several employments of seeing a Farm, marrying a wife, and trying two yoke of Oxen. Fourthly, rashness and rushing into business, is a great enomy to application; namely, when men thrust themselves into the handling of businesses, without any censure or trial of their lives, counsels, words and actions, to the touchstone of the doctrines contained in the word. Fifthly, the horrible carnal security of the greatest part of the world, running upon their own destruction, even in the entrance, hinders much the application; for here hath Satan a wished occasion of sowing his tars. Sixthly, the too much care of this life, of the belly and pleasures, whilst in the mean time, not only the general care which all Christians ought to have, but also the special care which concerns every man in his place and calling, is neglected: And this is not the least impediment of application, and therefore we must labour by God's grace to take this out of the way, that the heavenly doctrine may find place. Seventhly, opus operatum, is not the least poison of application; to wit, a conceit wherewith many falsely persuade themselves, that it sufficeth to be baptized, at certain times to frequent the Temple, for an hour to hear a Sermon, which happily may strike the ear, but never wound the conscience; and happily sometimes with others receive the holy Communion, and perform such other outward rites and ceremonies; but yet without all understanding, or inward motion of the heart, or amendment of their lives. Eightly, the vain 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 remains a great part of their time behind, wherein they will express the doctrine in their lives: And if they chance to fall into any disease, or be brought near death, that then it will be a fit time to perform these things. Ninthly, the evil examples of such as do daily, but securely contemn the word of God, do hinder and disturb many from applying the doctrine to themselves: Eccl. 8.11 For, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Tenthly, the detestable hypocrisy of those men that with an external vizard of piety, do set upon men, and give a goodly show of goodness, like painted walls, and whited Sepulchres, such as were the Pharisees, but especially he that was not like other men, and scorned the Publican in respect of himself. Luke 18. eleventhly, this Diabolical stratagem of Satan in making men believe, that they may serve two Masters, Math. 6.9 10.11.12 God and the world, God and the flesh, against the manifest truth of our saviours own mouth, doth also prevail with many men, who would not seem to be altogether Atheists, not to make any application to themselves of the good things they hear. Twelfthly, also fear of the cross and persecution, withdraw many from the application of the heavenly doctrine of Christ: for the flesh and the devil object, that if thou in thy life shalt profess the known truth, thou shalt cast thyself into manifest danger of life and goods. Thirteenthly, nay both Scripture and experience do teach us, that some are grown to that madness and malice, as not to be ashamed, Rom. 6.1. to draw the most profitable doctrine of God's holy Word into an occasion of sinning. These Impediments and Lets, the Preacher must not only set forth in his Sermons and conferences, but also the Hearers must with all care and diligence observe and shun them, as the main pests of application. 4 Thus having run over such things as the hearer is chief to abandon, except in applying the holy doctrine of Christ, he will cast himself upon a snare and stumbling block, I will in few words teach wherein this soul-saving application consists, that the sincere Professors may know how to exercise themselves therein with a holy endeavour: Therefore, first, we must know, that the very beginning of all application, is a serious and fixed purpose that the Hearer hath, of what condition soever he be, that he will by the grace and help of God's Spirit, conform himself, and all his internal and external actions, at all times, as well in prosperity as adversity, according to the doctrines in the Word of God proposed. Secondly, seeing our nature after the fall of our first parents, is so depraved, that it never agrees with the will of God in the sacred Word revealed, the Hearer must certainly resolve with himself, that there is no other way of application, but that both in his entrance into the School of Christ, and in his progress thorough it, he deny himself, seeing Christ hath so admonished before hand: He that will be my Disciple, let him take up his cross, deny himself and follow me: For application must begin at the mortification of the old man, and it must end at the quickening of the new man. Thirdly, it is not the last, nor least part of application, to have, and sensibly to feel the combat betwixt the Old and New man, the Flesh and the Spirit, which all the faithful servants of God in this world must have in themselves: In which conflict and combat of the flesh and Spirit, the regenerate part, by the power of God, doth ever overcome the un-regenerate, through the application of such doctrines as are in Sermons handled out of the sacred Scripture. Fourthly, to the application of Doctrines and Uses this is further required, that the Hearer do order and direct the ordinary censure and probation, and sometimes the extraordinary, of all his life, and the whole actions thereof, according to those doctrines; making those heavenly doctrines the square and rule by which to examine his whole life. This is a singular part of application. 5. These holy ensuing effects will necessarily follow the censure and examination which every faithful hearer shall make of himself; for in them the power of application doth wonderfully show itself: for this probation and examination of our lives and all our actions, being used, will in part show that there is some congruity with the will of God revealed in his Word, and that he hath laboured something to apply unto himself the heavenly doctrine, and to conform the actions of his life unto it. This will also stir up in him thankfulness for the benefit of application, freely bestowed on him, by the working and motion of the Holy Ghost; and also it will stir him up to prayer, that there may be granted him the continuance of so great a benefit, and that at last it may come to perfection in him. And whilst on the other side he shall behold a discrepancy and disagreement of his actions from the doctrines which are often out of the word of God repeated, and that the application of them is lame and imperfect, there will begin to arise in him, a certain godly and health-giving sorrow for his neglect, and an humble deprecation unto God to keep him from the evils ensuing such lame and in-sufficient application. Sixthly, to conclude, if the Hearer do understand by the word of God, and his often censures and examinations, that sin doth cleave to all the children of God as long as they are in this world, and that none of their actions are in every respect pure and perfect; his heart will be inflamed with a holy desire of his heavenly Country, and of the glory there prepared for the sons of God, where there shall be a full and most perfect application and congruity of our actions with the will and pleasure of God. And these things which I have spoken of the application which every Hearer is to make of the doctrines and uses proposed out of God's word, are such as must be conspicuous and evident through his whole life, and all the actions thereof. 3 The Hearers duty after Sermons, to the end he may come to the scope and end of them. Now we must understand that to the performance of this last duty of hearing, which is of our exereise after Sermons, a threefold duty is required: first, Public, which is performed in the Assembly presently after Sermon: secondly, Private, which is done in private with a man's self: thirdly, Private and Public together, which both may and aught to be done, publicly and privately. 1 The Hearer for his public duty after Sermons, is. First, to give place to the holy exhortations he hath heard, and to suffer them to sink and settle in his heart. Secondly, to give thanks and pray unto God with all the powers of the soul, and all decent actions of the body, to blaze to his use and comforts that which hath been spoken; and this may be done, either by repeating the Lords Prayer, or any other, collected from the matter of the Sermon. Thirdly, to sing Psalms with the multitude, which godly Psalms do banish all idle, wandering, wicked and unprofitable cogitations, drives away all perturbation and sorrow of heart, and makes him departed with a more pleasant and peaceable heart from the Sermon. Fourthly, he is to receive a blessing from God by the mouth of the Preacher, for that blessing which God commanded the Priest to use in Moses Law, is to be said and applied to every hearer: Numb. 6.22.23.24.25.26.27. And this is his public duty after Sermons, before the dismission of the Assembly; Only let me admonish, that it is a custom, of all others most odious, and least becoming a Christian of all others, which is in many places used▪ and whereby this duty is quite neglected: namely, that whilst the Preacher is in his Sermon, or at least before he have done and given the people the blessing of God, which is the closure of his Ministry, and seal of sanctification, some are going out of the Church, and others coming in, as if it were a Market, and many of the audience do so haste to be out, before the exhortation be heard concerning things requisite, before giving thanks and invocation of God's name, before their praising of God in singing of Psalms, and before the Minister's blessing of the people, as if they were to hear some conjurations, execrations, incantations, or cursings and ban. A great and manifest argument is this, of no attentive hearing, of no sound knowledge, of no right affection, nor yet of any serious purpose of practice, when they do in the very threshold and entrance transgress from though King's high way of Application, therefore this mischief would be opposed as well by the Magistrate as the Minister, and by all sincere Hearers whatsoever. 2 The private duty of Hearers I comprise in three observations. First, that what the Hearer during the Sermon shall propose to himself touching the practice, that same he do seriously perform, and that is, that he flee and abandon those thirteen several pests and banes of application before rehearsed: as also entertain those six means and helps of application in the same place spoken of. Secondly, that the Hearers, after the example of the Berrhaeans, do inquire, by a godly and moderate examination, of the consent, or dissent, of Doctrines with the word of God, or from it. Thirdly, that Masters and Mothers of Families, take an account of their children and servants, Deut. 6.7. touching the Sermons they have heard. Fourthly, that they use godly conference with others of the things they have heard in Sermons, to the end mutually to help and edify one another. Fifthly, that they consult with their Teachers, Mal. 2.7. Act. 8.30.31. or such as are better able to satisfy them, than they can themselves, in things obscure and doubtful. Sixthly, that they lay up the good things they hear and understand in the storehouse of their Memories. Seventhly, that in faith and life they do express the doctrine according to all the parts of application before mentioned, which for the largeness, necessity and profit of them, would be well printed in the memory. 3 The duty of Hearers after Sermons, private and public, may be surveyed in these few observations. First, that the Hearers be thankful to their Teachers, allowing them liberal and loving maintenance. Secondly, that they be charitable to the poor, according as God hath enabled them. Thirdly, that they promote, and set forwards all Schools of learning. Fourthly, that they labour to propagate and enlarge the Religion of Christ by all holy means. Fifthly, that they submit themselves willingly to the censures, admonitions and judgements Ecclesiastical and Civil, Private and Public, chief to the Domestical or Provincial, or other such Visitations and Examinations, as are godlily instituted for the further increase of piety, and the knowledge of God. This holy exercise of censure and examination, both of the Preacher and Hearer, being so necessary, as that without it the very force and sinews of all Sermons are quite cut asunder, I will commend unto the Reader in as short a discourse as I can fitly conceive it, considering therein only these three things: First, what it is: secondly, who are to censure and examine: thirdly, what are the miseries which follow and fall upon men, when these censures and visitations are neglected. 1 This censure and visitation that I speak of, it is nothing else but an examination and proof of the actions of the Preacher and Hearer, which consists in these two things: first, that they have a respect to the rule of actions, in this Treatise described, or such like, drawn from the word of God: secondly, that there be an advised observation and inquisition set down, whether the actions of the Preacher and Hearer be conform to that rule of God: Now the actions of which the censure and examination must pass, are either such as have respect to the Sermon itself, namely, how the Preacher doth teach, and the Hearer learn, or to the fruit and benefit arising from Sermons, as well in the life of the Preacher as of the Hearer: as well the common fruit which is required of every Christian, as those more proper, required of every man in his Office and Calling. 2 Now those that are to censure and examine the actions and lives both of Preachers and Hearers are in a double difference: For first, this censure, judgement and trial of men's lives is to be made by men: secondly, when they fail, it is certain God will never balk nor fail to censure, and that sound, and he is the second Censurer. First, man is the censurer, for he is God's agent to bring himself and others to glory. Now men do censure, as you know, either publicly or privately: and the private censure is either done by the Preacher or Hearer; the Preacher may and aught to censure both himself and his Hearer: himself, whether he Preach according to the true Rule, and live accordingly, and so seal the doctrine that he Preacheth: the Hearer he censures, namely, how he learns, and lives according to that he learns: But for the Hearer his censure is directed, either to the Minister to himself, or others, for of all these is he the censurer: to inquire and inform himself, whether the Preacher himself or others, do Preach, hear and practise as becomes everyone of them in their several places and callings: and this he must do, not only, that God blessing our endeavours, we may be by ourselves amended; but also that mutual and interchangeable admonitions may be used to the common edification of all. And this is all I will say concerning this private censure and examination: only this I will beg of God, that he will give such a measure of grace to all, both Preachers and Hearers, that they may have more and more, regard of this censure: for the omission of it, or the not diligently regarding of it, is the only cause why many, and that most, heavenly Sermons do pass away without fruit or comfort, as too too manifest experience in every part of this Kingdom showeth. Now the Public Censure and Examination, both of Preachers and Hearers is either belonging to the Church and Ecclesiastical persons, or to the Politic and Civil Governors: the Ecclesiastical censure which is ordered by Ecclesiastical persons, the Civil Magistrates, or persons sometimes assisting them: is first exercised in the conventions made by the Minister of every several Church: Secondly, in Classicke and approved Synods and special Visitations, where the censure is made by the Visitors and Ministers of Churches adjoining, and other Political Officers, not only concerning the Hearers, but also Preachers, Churchwardens, distributers of Alms, Teachers of School and their Scholars: Thirdly, in general Visitations and Synods by Ecclesiastical persons alone, and this is the Ecclesiastical censure. But the Political censure is that which is done by Political persons: as, first, in the conventions of several Cities, Streets and Villages, where an account is taken of every man by certain Sworne-men how they lead their lives: secondly, in the yearly conventions, where calling together the Master of every family in the Diocese, an inquisition is made by the rulers concerning the lives of those Sworne-men, and men of a lower Office than is the head Magistrate, whether they be conformable to the laws or no: thirdly, when there is a censure and inquisition by men of greater power, of, and concerning all Officers, Sworne-men and other Subjects. And hence may it appear, that there is a most sweet harmony and proportion betwixt the Ecclesiastical and Political censures and governments, none of them hindering one another, but rather giving each one another, mutual help. Yea, if we respect the effects of both these censures we shall find in them an excellent proportion: For those that are found in this censure to be endued with singular gifts, and to live agreeably to the Word of GOD, and the Laws, whether they be Preachers or Hearers, are not only for the promotion of God's glory, and the public and private salvation both of body and soul to be commended, but also to be preferred to greater Offices and Places: But seeing of those Preachers and Hearers who live not agreeably to the Word of GOD, and the Laws, there are certain degrees; they must be dealt withal according to the quality of the offence: and here we must observe that both the Ecclesiastical and Political censures have their certain degrees and distinct orders of punishing offenders, wherein the said two censures do most sweetly conspire and agree. First, the Ecclesiastical censure in their conventions doth brotherly and gravely correct, admonish and counsel such as are blemished with any crime, and this fitly answers to the increpation, admonition and threatening that the politicians use. Secondly, if thus they be not reform, but that they run into more grievous sins, they are suspended from their office, and the use of the Sacraments; and this answers the imprisonment which the Civil Magistrate useth, and such other Civil amercements. Thirdly, but if they be not by such suspension restrained, but frowardly and wilfully persist in their wickedness, then stands there need of a debarring and excluding them from entrance into the Church; which answers to the exclusion & banishment Political. Fourthly, yet if not by this means he can be bridoled, than the last remedy is to be ministered, namely, excommunication, wherewith being cut off from the body of the Church, he is delivered unto Satan, and this answers to the capital punishment of death by the Magistrate. And thus do we see the effects of the Ecclesiastical censure, as well towards Heretics and Schismatics, as wicked and ungodly Preachers and Hearers. Now a word of the effects of the Civil censure against the like offenders, which answers squarely to the former Ecclesiastical censures. For first the Civil Magistrate blames, admonisheth and threatens offenders; and what is this but the brotherly Ecclesiastical correction? Secondly, he imprisons, or lays some amercement upon them, for some grievous offence, by which imprisonment the wicked doer is suspended from the conversation of men, and deprived of the use of his accustomed meat and drink, and that by mulct and amercement, something is taken from him which belongs to the sustentation of his life, and this punishment answers to the Ecclesiastical suspension. Thirdly, there is an exile and banishment out of the Kingdom inflicted upon him; which answers to the Ecclesiastical exclusion out of the Church. Fourthly, there is the punishment of death, whereby a man for some capital offence committed against God, or man, is taken from the society of men, and delivered to death: and what is this but a resemblance of Ecclesiastical Excommunication? All these censures, if they were seriously, carefully and lawfully extended, and practised, against offenders, we should in short time see greater fruit of the word of God and Sermons, and a most flourishing and happy condition of Churches, Policies and Families; and not such regardlessness and neglect, nor such impiety, wickedness and scandals as are every where rife. 2 But because men are indulgent in this great cause of Gods and their own salvation, therefore comes God himself, as the second Censurer, for it is not to be thought that either he slumbers or sleeps, or yet that he stands in need of any laborious Inquisition and Demonstration: but when men think that God regards not their actions, not will distinguish betwixt the good and bad, the religious and profane Teachers and Hearers: He himself doth thus speak of himself by the Prophet in a full discourse, Ezech. 34. that he will both by benefits and judgements show in deed that he discerns betwixt the good and bad Teachers and Hearers, and that it is not all one to him whether any man do his duty or do it not; and therefore that he may show that he much regards both the good and godly Teachers and Hearers, he diveisly poureth his benefits upon them, albeit happily the flesh do often judge otherwise; but especially he blesseth them whilst by his mighty power he turns their crosses into a wholesome medicine unto them: But that he may show how much he is offended with ungodly and carnal, both Preachers and Hearers, and such as make no conscience of Preaching or hearing, and for that cause takes their works and actions into his most just balance, He doth every where in the Scripture sufficiently declare: but above all by his most severe judgements inflicted upon men and Nations, for their coldness and remissness in censuring of ill-hearing and practising the will of God, which is the last observation of this discourse. Therefore the miseries and judgements that befall particular men, and whole Kingdoms, for the neglect of these censures come now to be considered: Let us behold them in a threefold most grievous kind of singular punishments: 1. Internal. 2. external. 3. Eternal. First, Internal, whilst both in the Preachers and Hearers he punisheth sins with sins, delivering them into spiritual darkness, and into a reprobate sense, which of all other plagues is the most grievous. For if God so punished the neglect of the Gentiles, who by the Sermons of nature Preached unto them, did not regard rightly to know and worship him, as we may read, Rom. 1. from the 18. verse to the 17. of the second chapter, what shall we think will he lay upon them who have had that excellent light of the sacred Scripture, and yet have neither rightly in their Sermons handled that Treasure, nor yet attentively heard it, much less sound understood it, and carried a right and holy affection towards it? Is not this most heavy censure and judgement of the Apostle verified of them, 2. Tim. 3. They have a show of godliness, but have denied the power thereof: Ever learning but never coming to the knowledge of the truth? Surely this fearful punishment seemeth to be at this day powered out upon the greatest part of those who have taken possession of the word of God, and boast thereof, but have utterly denied the power thereof: either wickedly corrupting it, or else not exercising themselves in it with that care, reverence and zeal that becometh; or still hearing of it, but without profit, understanding or fruit: and whosoever shall un-partially view either the state of the Popish, or yet the reformed Church, shall not be able to deny this truth. O that he who is the Author of all true light, and enlightening truth, even God himself, would be pleased to take this pest and infectious evil, both from the Preachers and Hearers who are infected with it; lest at length themselves be taken away, and cast into eternal darkness and extreme torments both of soul and body. Secondly, the fearful external plague and punishment of God doth often follow the internal: By external I do not understand chief the diverse crosses and afflictions wherewith any man in particular is exercised: but those grievous and universal punishments of impious Kingdoms, Countries, Leu. 26. Deut. 32. Ezech. 5.16.17. Ezech. 14.21. Cities and Towns, of which sort there are four remembered in the Scriptures, as plague, war, famine and beasts. There is no question but it is a fearful thing to be afflicted with any of these plagues; but yet more fearful if two at once be sent upon a people; and yet more fearful if three concur together, as we read there did at the siege of jerusalem, which would not know the time of her visitation: but of all most horrible is it, if all four at once be inflicted upon men, which happened to the jews who contemned the word of the Lord, in the time of jeremy and Ezekiel: And surely the censure of God is most grievous; we have had our parts of it in a high measure, the plague taking away in one year in one Town 37000, besides the infinite numbers that died thereof in every quarter of the Land; waters breaking into the main and drowning men, women, goods, and much riches: Fires breaking forth and devouring whole Towns, with infinite treasures; to speak nothing of famine; that hath much infested us for many years together: yet are we all secure, carnal, blind, slothful, petulant and most peevish and perverse, both Teachers and Hearers, either not ministering due censures and visitations, or not enduring them to be administered: but except we be roused up, their rests yet more grievous things to fall upon us, as these are; Thirdly, eternal punishments of body and soul: for Christ who shall at the last day come as a just judge, shall ordain the last censure both of godly and ungodly Teachers and Hearers: This censure himself doth illustrate and set forth with singular comparisons of like things, taken, first, Mat. 13.34 from the Harvest where the wheat shall be purged from the cockle and tars which was sown whilst men slept; secondly, from the separation of the good fish from the bad; thirdly, Mat. 13.43 from the rewarding of the faithful servant, Mat. 24.44 and punishing of the unfaithful: four, from the coming of the Bridegroom, Mat. 25.1. where the five wise Virgins (by which vigilant Preachers and Hearers are noted) do enter into the Marriage Chamber of heaven with the Bride and Bridegroom; but the five foolish Virgins (by whom slothful, carnal and wicked Preachers and Hearers are meant) are thrust out from the joyful Marriage; fifthly, from the account which the Lord requires of them to whom he trusted his Talents; Mat. 25.14 sixthly, Mat. 25.31 from the judge before whom an infinite multitude of men stood to be censured; Mat. 25.32 seventhly, from the shepherd separating the Sheep from the Goats: and the same concluding censure of Christ, john Baptist remembers by purging the Floor, Math. 3.12 and separating the Chaff from the Wheat. In this censure and trial of Christ's, touching blind guides, and lame followers, no clamours nor answers will be of any force, such as are at this day heard; where the worst of men do boast of the Lord, his Word, and Glory: For Christ shall say, Math. 7.21 22.23. Not every one that saith Lord, Lord, shall enter into my Kingdom, but he that doth the will of my father which is in heaven, etc. Nor shall the vain excuses and shifts of those that are blindly led then avail them, such as many now a days use, as if only the Preachers must give an account, and not every Hearer who suffered themselves to be seduced: Shall it not be said to them, If the blind lead the blind, shall they not both fall into the ditch? Namely, the Ditch burning with fire and brimstone, Apoc. 21.18. which is the second death. O thou most sharp and exquisite Censor and judge of Mankind, Father, Son and Holy Ghost, do thou in mercy rouse and raise both Preachers and Hearers from their sound sleep of sin: let them know and acknowledge that this is the time of thy most gracious visitation, that they may be more careful and patiented of thy most wholesome censure, that they may not be enforced to bear that thy most heavy censure internal, external, eternal: but may joyfully be brought into their heavenly Country, and be with Thee, and thy holy Angels, blessed, internally, externally; eternally: Amen. The second Days Labour of a Christian to the end that be may arrive at the Port of Heaven, is to Meditate on sacred Things, for the further enabling of him in the course of godliness. AMongst all the exercises of a spiritual life, as there i● none more difficult than the prayer of the mind, and meditation of the heart, so there is none more necessary: which thing is abundantly manifested, as well by the infinite testimonies of most holy men, as also by reason, daily use and experience itself, so that it is no wonder, if to get the practice thereof there be great care, diligence and desire required of every man. To the happy learning of this holy Art, there are two Schoolmasters very necessary: First, the holy Spirit of God; for if all good gifts come from above, much more this most excellent grace of holy Meditations, and therefore with most instant and humble prayer is this gift to be sought for at God's hands: Secondly, the practice of Meditation, for by it, as are all other Arts, so is that acquired; for as he who seldom or never writes, shall never write perfectly, so he that seldom or never Meditates shall never come to the perfect use and understanding of Meditation. But beside, that we may not fail in setting down a right course of Meditation, two things are to be considered: namely, the Method and Ma●●er of Meditation: for it is very fit that we know beforehand, as well the manner how to meditate, as the matter and object about which our mind is to be employed; else the want of either of these may so hinder our proceed, that we shall not be able either to bestow our minds in this holy exercise, or to continue in it with that benefit which is to be expected from it. And this exercise comes very near the nature of prayer, if we define prayer, Chrys. as some of the Fathers have done, to be a colloquy and speech with God; or an ascending of the mind towards God: Damas'. for Meditation generally signifies all the inward acts of the understanding, will, and other powers of the soul, when they are directed to God, and things above. And indeed, Meditation is nothing else but a discourse of the understanding, and studious intention of the mind, diligently insisting about the finding out of something, I say of the understanding, either exhorting us unto that which is good, or dissuading us from that which is evil: and so weighing and digesting the godly things we hear or read to the work of prayer, even as the food whereby the will is fed and made strong, and for this cause the manner of Meditation is to be framed according to the work of our will; namely, that Meditation may be used as an instrument whereby the will may be affected with that, and unto that, which is holy and good; and for that cause may neither make too much haste, nor yet be too slow, but only may in such a sort be exercised, as may best serve the heart, that when the will becomes inflamed it may be interrupted, until that heat being well allayed, it be fit to fall to it again; for more labour must be bestowed upon the affection then the meditation itself, insomuch that by how much the meditation is shorter, by so much is the prayer more happy, being made fruitful by the affection multiplied upon it. In a word, that we may come to speak of the matter and manner of meditation as we have proposed, this first understand: that meditation is in two sorts performed: first, when we meditate of things which may be perceived by the senses, under corporal representations, as of the acts of Christ's Passion: secondly, or of things intellectual, as of the goodness and excellent beauty of God, which albeit they may be conceived under some corporal imaginations, yet they do not properly require it; but the whole thing itself, without the help of any representation, is done by the understanding. And according to these two manners of meditation, the presence of God is distinguished: first, an imaginary presence, according to the first kind of meditation: secondly, an intellectual presence, according to the second kind. Now the presence of God is a certain application of the mind and affection, to God and heavenly things, conceived either after an imaginary or intellectual manner; which application is most necessary in all our Meditations. Now come we to show those two things, which I said before were principal helps to those that would meditate aright, and those are the matter and method or form of meditation. 1 That we may not be destitute of most fit matter to be taken into our meditations, briefly survey these points following, as most necessary subjects to exercise our holy meditations upon: 1. meditate upon those foute inevitable Destinies and Divine Determinations of God concerning Man, Death, judgement, Hell torments, and heavens glory: 2. of the vanity of this whole world, and the most glorious things therein, and the infinite miseries of man's life: 3. Meditate on the sins of thy fore-spent life. 4. On the Life, Passion and Death of our Lord and Saviour jesus Christ; the Mysteries of his most holy Supper and Sacrament instituted of him to put us in mind of these: 5. On the benefits of God past, present and to come: 6. On the blessed Virgin & all the Saints in glory: 7. On all virtues and vices, but especially such virtues whereof thou findest thy soul most barren, & such vices to which thou knowest thyself most inclined: 8. The book of the creatures: 9 The Divine perfections & Attributes of God, as his mercy, justice, wisdom, etc. 10. All the sacred Scripture, but chief the 4. Evangelists and book of the Psalms: 11. The Lord's Prayer, ten commandments, the Creed. 12. Thou mayst meditate on all things contained in the whole body of Christian doctrine, from the one end of the Catechism to the other. Besides, thou mayst often meditate to what end this noble Creature Man, and this glorious frame of the world was made: for that is the foundation of all our salvation and perfection: and that it shall not herein be amiss to follow the wisdom and direction of our Church, insisting in her steps for our help in this godly exercise: This we shall do, if on the solemn days of prayer and holy exercises, we shall diligently weigh with ourselves, such Mysteries of Religion as are on those days proposed to be read and expounded to the people: If on the Feasts of the Saints of God, we revolve in our minds, their lives, deaths, virtues, and memorable acts, together with the glory they have now happily attained. If upon the Aduents of our Lord jesus Christ we shall duly consider the Mysteries of his holy Incarnation and Nativity: If in, and during the Lent, we seriously meditate on the holy Gospels appointed to be read daily: If upon the Lord's day, we consider with ourselves the resurrection of our Lord and Saviour jesus Christ, or the general resurrection of all men, and the happiness which those that die in the Lord shall attain unto, which the Lords day doth represent unto us; or the benefits of God, or the Gospel of that day: or do so dispose of these four points, that every month, containing four Lords days, we at once perform these, allotting unto every Lord's day these several points. If also on such days wherein we receive the holy Sacrament of the Lords Supper, we enter into diligent meditation of the Mysteries of that heavenly Sacrament, or of the passion and death of the Lord jesus, whereof that was instituted a memorial. If at such seasons as these, and also when we shall have been present at Sermons, we presently after, or within a convenient time enter into meditation and repetition of things heard and conceived: then shall we make right use of the Church's wisdom and direction, and find most apt matter for meditation. And let us know this withal, that every Christian ought very often to handle and meditate on that virtue which he knows himself to stand most in need of; and on that vice which he chief desires to have extinguished in himself: for as the body doth more desiringly seek after, and more profitably and readily digest those meats which are most pleasant and agreeable to the palate and taste; in like manner the soul should more frequently meditate, and as it were feed itself with those things which are to it more tasteful & profitable: for I am fully perfwaded that the rule of Physicians is as true in spiritual things as in coporall: quod sapit, nutrit, That which is savoury to the taste is nourishing to the stomach. Only to end this point, let these three things be observed in the matter of Meditation: first, that great care be used in the beginning of every week or month, in preparing of fit and sufficient matter of meditation which may serve for that whole time: secondly, if it so fall out any day, that just occasion of changing our appointed matter of meditation be offered, as Sermons, or solemn exercises of prayer, and the like, than we must defer the meditation of that day until the next day following: thirdly, albeit there is much benefit arising from a settled course of prefixing to ourselves certain matters to be meditated on, from week to week, and month to month, yet may every one meditate on other matters in one & the same day; and because these few matters of meditation following, seem to be more profitable and necessary to every Christian then the rest, every Christian may besides other matters of meditaon, take every week these in order into his meditation: namely, first, to meditate on Monday upon death; secondly, on Tuesday, upon the last judgement; thirdly, on Wednesday, upon the torments of hell; four, on Thursday upon the glory of heaven; fifthly, on Friday upon the Passion of Christ; sixthly, on Saturday upon his sins; and seventhly on the Lord's day, upon the benefits of God bestowed on Mankind. Thus having briefly laid open the chief subjects and matters of every Christian meditation, it is required that we descend to the second consideration, namely, the method and form of Meditation: for it is to small purpose, it a man have never so many good materials for building, if he want the skill to use them in building; and little benefit or none is had by knowing the matters whereon we ought to meditate, unless we also know the manner how to meditate on them: Ambr. For Ignorantia ordinis & modi quibus operandum est plurimum turbat meriti qualitatem: The ignorance of the order and manner wherewith a man must work doth very much trouble the quality of a man's desert: nor is it to be thought that we have attained the full knowledge of any thing, albeit we know what we ought to do, unless withal we know the order and manner of proceeding in it, and how we ought to do it: therefore I will only set before your eyes certain short methods and forms of meditation upon every of the matters of meditation before named, and such as are easy for every vulgar capacity to learn and frequent. 1 Concerning Death these things may be chief considered and meditated. 1 What great and inevitable necessity of dying is laid upon every man of what condition soever. 2 How uncertain a thing it is to know when, where, and how death will seize upon us. 3 How that in death all things in this world, even the things that were most endeared to us, will leave and abandon us. Or thus. 1 What are the things which do usher us to our death, and as it were lead the dance; even all all our infirmities and weaknesses, all our griefs and pains in body or mind; all the potions and receipts of Physic, our friends and neighbours visitations and condolements. 2 What things do accompany our death, even most bitter and extreme convulsions and torments of the body, the loss of our senses, deprivation of sound reason, departure of the natural heat, anxieties and troubledness of the mind, strong temptations, and often fearful visions. 3 What things do follow death; burial in the earth, neglect and forgetfulness amongst those that seemed sometimes to be incorporated into us; rottenness, stink and loathsomeness; and lastly the judgement of the soul either to the joys of heaven, or torments of hell. Or thus. 1 That death is the most terrible and fearful thing of all the fearful things that can be conceived. 2 That it is to be feared, contemned and desired; feared, lest it take us suddenly; contemned, lest the conceit of it should make us saint cowardly; desired, lest we should seem to die unwillingly. 3 How just and reasonable a thing it is that every Christian should, with all care and diligence address himself to a fit and due preparation of well dying, that he may be assured at what time soever death sets upon him yet shall it never take him tardy and un-provided. 2 Of the last judgement these things are principally to be meditated. 1 Those most fearful signs spoken of by our Saviour in the Gospel, which shall be the forerunners of that judgement: Math. 24. the powers of heaven shall be shaken, and all the kindreds of the earth shall then mourn. 2 The renovation of the world: 2. Pet. 3. There shall be a new heaven and a new earth, this present world being burnt up with fire. 3 The resurrection of all the sons and daughters of Adam at the blast of a trumpet. 4 The Majesty of that judge, round about whom the whole Court of heaven shall stand. 5 The account that must then be rendered of all things that are done in the flesh, whether good or evil, the opening of the books of our conscience, whereby the secrets of all hearts shall be manifested to the whole world. 6 The sentencing of them that have done good unto eternal joy and glory, Mat. 25.41 and of them that have done evil to infinite and eternal vengeance and torment of body and soul, of which sentence every word is advisedly to be pondered. 7 The most certain execution of both those sentences, how and how long time to endure, even for ever and ever and beyond all times. 3 How to meditate on the torments of hell. In this meditation thou mayst contemplate these three points: first, the place itself and the eternity of it: secondly, the tortures of the body in that place eternally: thirdly, the torments of the soul everlasting. First, conceive that hell is a certain perpetual prison, full of fire and other innumerable torments, wherewith those are affected that die in their sins unrepented: Or thus; Hell is a certain eternal state and condition in which all impenitent sinners are tormented with that punishment, that they shall want all the things that may make for their comforts, and shall suffer all the things that may increase fear and horror: so that there shall be the want of all good things man's heart can conceive, and the presence and abundance of all evils wherewith either man in this world, or the devils in hell are tormented, and all these to be endured, not for some thousands of millions of years, but for ever and ever. Hear then consider that whatsoever is in hell is eternal. First, the damned himself is eternal, not only in soul but in body too, so that neither himself nor any other can kill him, nor will God bring him to nought: They shall seek death but shall not find it: They shall desire to die, Apoc. 9.6. but death shall flee from them, so that God shall be so far from fulfilling their desires, that their mad desire to be brought to nothing shall increase their horrible torment, in seeing they cannot obtain what they so infinitely desire: Secondly, the place itself is eternal; Eccles. 1.4. for as the earth and heaven are eternal, so is hell also: Thirdly, the fire is eternal and unquenchable, Esay 30. For the breath of the Lord as a River of brimstone doth kindle it; so that it is not extinguished not consumed, Esay 66. and yet doth ever burn: Fourthly, the worm never dieth; the worm of conscience, for the rottenness of the sin, of which it is engendered and nourished, shall have no end, and the lively apprchension of sin and the punishment of it shall never cease, Mar. 9 neither shall the cruel biting of it whereby it wounds the conscience, ever have any end: Fifthly, the decree of God is unchangeable and eternal; the sentence is past, From hell there is no redemption: no price sufficient to ransom them: Sixthly, all the punishments there, are eternal, because the sins for which they are inflicted are eternal, in as much as the Reprobate if he could have lived for ever, he would ever have had a purpose of sinning against God, Why then will we make ourselves guilty of eternal punishments? Why doth not this eternal fire fear us? Why doth not this breath of God, this worm, this unchangeable decree of God disturne us? And here further meditate: first, the continuedness of these torments without any interruption or diminution for a moment; nay rather, by how much more as their wicked lives have been occasions of others damnations, by so much their torments increase: secondly, & yet for all this continuance, there is no habit attained in suffering to make them the lighter, but rather they seem to be new, and by the impatience of the damned to wax fresh: For even as the pride of them that hate God ascends ever more and more, so their anger, Psal. 73. fury, envy, impatience, and madness increaseth: thirdly, that it is an ugly and most odious place, in which no light, though all be on a fire: four, a most narrow place in respect of the multitude that are in it: Fifthly, a most intemperate place for heat; for there is the Lake of fire and brimstone; Sixthly, Apoc. 19 a most filthy place, the bodies yielding an intolerable stink: Seventhly, the misery, infelicity and confusian that is there, for there is no respect of goodness, nobility, kindred, consanguinity, friendship or fidelity, all shall be capital enemies one to another, loading one another with all kind of torments and vexations; none can endure the fight of another, the father shall detest the son, the wife her husband, cursing and biting one another, and most those that have been complices in evil shall now be more mad one against another; and yet, that which makes it worse, they shall in despite be enforced to be together for ever, so that if they fly from some whom they hated, they shall fall upon another more hateful, and to make up the full measure of misery, he shall be compelled for ever to dwell with his enemies that hate him, curse him, and yet can neither stop their mouths, nor his own ears; nay, he shall see none that wishes him well, or bemoans him, but all increasing his sorrow. Eighthly, look a little into the cruelty of the tortures themselves: for, first, every damned man and woman shall torment one another, doing and saying all that may torment and vex them: Secondly, the devils themselves shall revenge themselves upon them, with most ghastly aspects and unspeakable torments afflicting them: Thirdly, though never dying worm of conscience, that miserable executioner of itself, shall bite itself with horror, remembering the sins committed, and the good inspirations and means it had to avoid that damnable estate: Fourthly, the invisible hand of God, which with his omnipotent power shall lie heavy on the damned: And if it be a fearful thing to fall into the hands of the living God in this life, how much more in that life from whence there is no redemption? How d●e not our spirits fail us to consider the infiniteness of ●h●se torments, so long continuing, so un-changeable, so eternal? If it be a pain un-expressible to lie a few weeks waking under some little sickness, and on a soft bed, how unspeakable a torment is it, to endure these torments so unutterable? 2 Let him meditate on the pains and punishments of the senses; for by the same things where with a man sins, by the same shall he be punished: his eyes shall be tormented with the sight of his enemies, and horrible aspects of devils; his ears with blasphemies, cursings, howl, roar and fearful noices; his smell shall perceive nothing but most abominable stink; his taste relish nothing but wormwood, gall, and other most loathsome stuff; his touching nothing but infinite torments, from the crown of the head to the sole of the foot: so that what the pain of eyes, ears, teeth, side, heart, gout, colic, stone, can express unto us, is there in a most unspeakable manner. 3 Meditate on the torments of the soul, and the inward faculties of it; the imagination shall be tormented with horrible forms and representations; the memory with continual remembrance of things evil, past, present, and to come; the understanding so obscured that it can conceive nothing that is pleasing; the will so wifull, and indurate in sin, that it can will nothing but the hatred of God, and good men. But this is not all that is to be considered, for yet rests the privation of the infinite Goodness itself which is God, from whose sight for ever they shall be exiled, which of all other torments is, by the Learned, accounted the greatest. If we conceive grief, which often kills, and that for the loss of a Kingdom when it is taken from v●d● what grief is that they conceive for the loss of God? And to add to the fullness of this torment, they shall be shut out from beholding the gracious face of jesus Christ, which the Angels desire to behold. 4 How to meditate on the glory of Heaven. 1 These points are considerable; first the place itself; secondly, the persons with whom we shall accompany; thirdly, the acts of the blessed souls, which are nothing else but continual rejoicings and praisings of God. 2 The three sorts of good things which the blessed do enjoy; first, the good things of the soul; secondly, of the body; thirdly, the outward good things. 3 The three excellent perfection of the soul: viz. Vision, Possession, and Fruition of God the Father, Son, and holy Ghost. 4 The singular perfections of the body: as the impassibility, the clarity and glory, the agility and subtlety. 5 The joy which every one of the blessed shall enjoy in all their senses, no sense but shall have his full delight, and that in a more perfect manner then can in this world be enjoyed, or by man's heart conceived. 6 Lastly, these seven points following, may in one, or more meditations, be handled, as every one shall think fit. 1 The excellency of that place, viz. the greatness, the blessedness, the riches, the glory, of that heavenly Mansion. 2 The blessedness of the body, which shall be endowed with those four most admirable qualities; for it shall be altogether most impassable, most bright and glorious, most nimble, and as the Apostle speaks, altogether Spiritual, so that without any let, it can penetrate all other bodies. 3 The blessedness of the soul, but chief the wisdom of it, because it shall see God face to face, and all things in him; also that most high and sovereign love of God and our neighbours, and the infinite pleasure and exultation arising therefrom. 4 The most pleasant society of all the blessed Saints and Angels of God. 5 The actions and exercises of the blessed, which are no other but perpetual Contemplation, Ioy, Love, Feast, Pleasures, and continual praising of God. All shall be there magdalen's, not one Martha; all outward action, and worldly negotiation, shall cease and be quite banished. 6 The abundance of good things, which shall be in so great a measure, that nothing shall be wanting which thou wouldst wish to have, nor yet any thing shall be present which thou wouldst wish to be away. And this thing thou shalt much better know, if thou wilt but truly compare the evils and miseries of this world, and the good things of that eternal happiness together. 7 The eternity and lastingness of this felicity and happiness, which no time shall ever end, but shall last in the same fullness for ever and ever. There are also other forms of meditating upon this glory of heaven: as, first, to consider with what infinite joy and pleasure both of body and soul, thou shalt be ravished to behold above thee, the most blessed Trinity, thy Lord and Redeemer jesus Christ: Secondly, about thee the most desired society, and most magnificent company of our heavenly King: Thirdly, within thyself, the unspeakable blessedness of body and soul: and four, under thee, the world, hell, death, and devils. Thus thou mayst meditate on these things: or if thou wilt, thou mayst consider all the good things which the blessed do enjoy, and the evils which they want, comparing them together, that so they may make the stronger impression in thy mind. 5 How to meditate on the things that belong to the knowledge of a man's self. 1 Thou art to consider the time past, Ber. present, and to come: a course of meditation much commended & practised by the godly; and here thou art to ponder: 1. what thou wast: 2. what thou now art: 3. what thou shalt be hereafter. Or to meditate duly in thy mind; 1. from whence thou art come; 2. where thou now art; 3. whither thou art to go. Or thus; 1. what kind of entrance there is of man into the world; 2. what kind of dwelling and abiding he hath here; 3. what kind of passage he is to have hence. 2 Thou must consider well, as the godly have ever used and prescribed to others for a rule herein: first, thyself what thou art, and of what qualities: secondly, those things which are under thee, as the gulf of hell ready to swallow thee: thirdly, the things which are about thee, as the world, the creatures, the devils: four, those things which are above thee, as Heaven, glory and perpetual joy. 3 To ponder seriously with thyself: first, what thou art by nature: secondly, what thou art become by thy sins: thirdly, what thou oughtest to be by grace and virtues: four, what thou mayst be by the grace of God, and thy holy endeavours. 4 To weigh diligently that excellent sentence of Moses. Deut. 32.29. Oh that they were wise, than they would understand this; they would consider their latter end. First, Required that thou be wise: viz. have a sound taste and relish of the things past, which are: first, the good things thou hast omitted to do: secondly, the evil and wicked things thou hast committed and done: thirdly, the most precious time thou hast misspent: four, jesus Christ crucified thou hast contemned. Secondly, thou shouldst understand things present; as, first, the benefits and blessing of God upon thee in an unspeakable manner; secondly, the extreme vanities of this world; thirdly, the shortness, and as it were the nothingness of man's life; four, the difficulty and hard labour of man's salvation. Thirdly, that thou shouldst consider, and foresee, thy latter end, those last things of this world; first, death inevitable, unavoideable; secondly, judgement, where the judge most just and in-exorable; thirdly, hell toments most in-sufferable; and four, heavens glory most un-speakable. 5 To expend and consider the four causes of man from whence he hath his being and well being; first, the Efficient cause which is God, of whom he was made; secondly, the Material cause, that is the earth of which his body was made; thirdly, the Formal cause, that is the soul endowed with the image of God; four, the Final cause, that is eternal blessedness, for which cause and end man was created. 6 Thou mayst consider thyself according to the diverse and sundry states and conditions of man; first, in as much as thou art a man; secondly, in as much as thou art a Christian; thirdly, in as much as thou art endowed and enriched with more blessings and graces, either temporal or spiritual, than many others are; four, in as much as thou art a public person, a Preacher or Minister in the Church, or a Magistrate in the Policy and State. 6 How to meditate on the matter of our sins. 1 The first thing which we are to do, is to consider and know our own proper sins, partly to the end that they may be feelingly known unto us, and partly that being known unto us, we may take the more true sorrow and compunction for them, and make our repentance the more sincere and sound. And herein it shall be to good purpose to divide this point into these considerations: first, the multitude of our sins; secondly, the grievousness of them; thirdly, the harms and evils they bring with them. And for the multitude of our sins, that we may have the more exact knowledge of them, it shall not a little profit us to proportion our whole lives into certain times, and to bethink ourselves in what places, and with what persons we have been occasioned to sin: Or to weigh with ourselves our sins committed in thought, word, or deed, or by omission of our duties: Or to meditate in what manner we have sinned against God, our neighbour, or ourselves, and so provoked God's vengeance against us. But we must here be very careful in the calling to mind of our sins, that we do not too much fix upon the memory of carnal sins, nor of anger & revenge; & withal let it be observed that the frequent memory of our fore-spent life is very profitable to a man that professeth Religion, so that if he do sometime make his whole meditation of it running over the whole course of his life for the space of a quarter of an hour, which may easily be done, if he divide his whole life into so many parts as are the places wherein he hath dwelled: he shall find it no fruitless labour. 2 He is to consider sin in itself, that he may conceive the greater hatred horror and detestation of it: Meditating, first, how much it is displeasing unto God, and how contrary it is to his goodness; secondly, how much hurt it heaps upon man that commits it, and oftentimes upon a man's neighbour too: and how much harm comes by it, to his soul, body, honour, and other temporal good things; thirdly, what harm and miseries it brings upon the whole world, and how severely God will take vengeance on it, as we see by the fearful example of the Angels falling from God, and the ruin of mankind, by the disobedience of our first parents. 3 To consider those seven capital and deadly sins, which are the roots and parents of all other sins, and to meditate severally upon one of them, every day of the week, in this manner following: first, on the Lords day to meditate on the sin of Pride; secondly, on Monday, on the sin of Covetousness; thirdly, Tuesday, on Luxury; four, Wednesday, on Envy; fifthly, Thursday, on Gluttony; sixthly, Friday on Anger; seventhly, Saturday, on Slothfulness and Wearysomenesse in doing good. And concerning every one of these, we may not unprofitably consider these three points: first, how greatly this vice displeaseth God: secondly, how greatly it hurteth man: thirdly, how often we have in this sin, and the spawn that comes from it, offended our good God: And if we shall double these points it shall not be amiss, by considering: first, how much God detests this vice, & how much he is delighted with the contrary virtue: secondly, how hurtful this vice is to man, and how behoveful the contrary virtue: thirdly, how often we have given entrance and entertainment to this sin, and how often we have, and how obstinately we do keep out the contrary virtue. 7 How to meditate on the death of Christ. 1 The first kind of meditation on Christ's death, is every day to take one of the chiefest Mysteries of Christ from the Annunciation of the Angel to Mary, until the ascension of Christ into heaven to be meditated on. 2 To distribute the whole life of Christ into seven parts, and every week once in meditation, to run over his whole life, allotting to every day his part. 3 The third is to divide Christ's whole life into ten parts, according to those ten places, wherein it pleased him to dwell; and to consider what he did and suffered in every of those places: For the first, what in the womb of his mother, nine months: secondly, what in the Stable at Bethlem, forty days: thirdly, in Egypt, seven years, or thereabouts: four, in Nazareth, twenty two years and more: fifthly, in the Desert forty days and forty nights: sixthly, in judaea and Galile●, Preaching three years and a half: seventhly, in pains and torments one whole day: eighthly, on the Cross three hours: ninthly, in the Sepulchre and in Hell, forty hours; tenthly, on the earth being risen from death, forty days. Thus may one in an hours, or half an hours meditation, repeat with himself the whole life of Christ, pausing a while upon every point, which is of no small benefit to the devout soul. He may also if he please, make several meditations upon every part, as time and place will give him leave from the necessary works of his Calling. 4 Another manner of meditating hereon is to distribute the life of Christ into three parts: as namely, his entrance into the world, his abiding in the world, his departure out of the world: and so cast in his mind what kind of entrance he had into the world, what kind of entertainment he had in it, what he did in it, and how he departed out of the world: and on every one of these to frame one, or more meditations. 5 Besides, to comprehend all the life of Christ in these three general points: first, what he said: secondly, what he did: thirdly, what he suffered: Dixit multa, fecit mira, Ber. pertulit dura: He spoke many things, he did wonderful things, but he suffered cruel things: and hereof also may several meditations be used upon every one of these. 6 Lastly, is to take one of the four Evangelists, or the Concordance of the four Gospels, and in meditation to run over it from the beginning to the end. 8 How to meditate on the Passion of Christ. 1 Is to begin with the last Supper, & daily to propose unto ourselves one of the Mysteries to be meditated, according to the order of the Text of the Gospel, until his death and burial. 2 Or to divide the Lords Passion into seven parts, and in meditation to pass over it every week wholly. 3 Also to frame so many meditations of it as are places wherein Christ suffered any torment, every day insisting upon one place: first, in the lower Parlour wherein his last Supper was celebrated: secondly, in the Garden wherein he felt that mighty troubledness of Spirit, and heaviness of his Soul unto death: thirdly, when before Annas: four, before Caiphas: fifthly, in pilate's house: sixtly, in Herod's house: seventhly, again when he was brought to Pilate: eighthly, in his journey to Mount Calvary carrying his Cross: ninthly, in the Mount Calvary itself. 4 To meditate our saviours seven sentences which he spoke in those three hours he hanged on the Cross, which every Christian ought to commend to memory: first, Father forgive them for they know not what they do: secondly, to the Thief; Verily I say unto thee this day shalt thou be with me in Paradise: thirdly, to his Mother, Woman behold thy Son, etc. four, My God, my God, why hast thou forsaken me: fifthly, I thirst: sixthly, It is finished: seventhly, Father, into thy hands I commend my Spirit. 5 One may meditate on the three kinds of pains our Saviour suffered: viz. what he suffered in his Soul, in his Body, in his Honour, taking the matter of his meditation from the sacred books of the Gospels, and making one or more meditations thereof. 6 We may also consider these four things: who it is that suffered; what things he suffered; for whom he suffered, and how he suffered. 7 We may also meditate on Christ's Passion to diverse ends, and all of them very good: first, to the end to suffer with Christ, if we consider the bitterness of his torments: secondly, to conceive and beget in us, contrition and sorrow for our sins, if we weigh that he suffered to put away our sins, and did undergo a death of all other most ignominious: thirdly, to imitate him, if we consider that Christ suffered that he might leave us an example to follow his steps: four, to be thankful to him, if we consider the greatness and excellency of this benefit: fifthly, to love him, if we conceive the unspeakable charity which in this work he showed towards us: sixtly, to conceive hope, if we behold that he took on him the death, for the expiation of our sins, and for our salvation: seventhly, to admire, if we be astonished at the consideration of his infinite goodness and love. Thus may we every week consider all these ends, if every day we propose to ourselves one of these; or if in the consideration of every point of the Lords Passion, we stir up in ourselves, one or more, of these affections. 9 How to meditate on the holy Sacrament of the Lords Supper. 1 For the History; thou mayst meditate: first, how Christ did eat the Paschall Lamb with his Apostles: secondly, how he washed their feet: thirdly, how he instituted this most holy Sacrament, and distributed it to his Apostles. 2 As touching the names of it, thou mayst consider, that it is called an Eucharist or Thanksgiving, a Sacrament, a Communion of the Body and Blood of Christ, the Supper of the Lord, Bread and Wine. 3 As concerning the figure of it; thou mayst meditate, that it is represented and figured unto thee by the Bread and Wine which Melchisedec brought forth to Abraham; by the Paschall Lamb; by the heavenly Manna; by the stony Rock that gushed out water; by the bread of Elias. 4 If thou wilt consider the causes for which Christ instituted this holy Sacrament, then meditate that the first cause is to continue the memory of his Passion: secondly, to set forth his love unto us: thirdly, to feed our souls: four, to be a Seal and Pledge unto us of eternal happiness. 5 Meditate on the fruits and effects of this holy Sacrament: the first whereof is, that as bread and wine nourish the body, and make glad the heart of man; so this sacred bread and wine nourisheth and maketh glad the soul, preserves the life of it, strengtheneth it against the assaults of the spiritual adversary, and fills it full of joy and the marrow of devotion, if with due preparation, and a lively faith, & assured purpose of amendment of life it be receiured and digested. Secondly, it inlightens the understanding, and inflames the heart: Thirdly, it unites and incorporates a man with God: Fourthly, it increaseth and confirmeth his graces and virtues: Fiftly, it chaugeth the whole man, and makes him another kind of man in life and manners: Sixtly, it makes a man certain and sure of his salvation: Seventhly, it is the conduit to convey unto man's soul, grace in this life, and glory in that to come. 6 Consider these four circumstances: first, who it is that cometh unto us: secondly, to whom he cometh: thirdly, how he cometh: four, for what cause he cometh to us. Besides, we may also consider these things which appertain to the due preparation of the Receiver, which we may rank in this order: 2. before the receiving of it, purity and desire arising from the fountains of true faith and repentance for our sins: 2. at the Communion humility and charity; and 2. after the Communion, thanksgiving and amendment of life. Whosoever comes thus furnished, receives the unspeakable benefits of all Christ's Sufferings and Merits. 10 How to meditate on the benefits of God. 1 All the benefits of God may in one meditation be considered, and because they are innumerable, a double catalogue and list may be made of them: whereof the first comprehends the chiefest general benefits of God: such as are; first, the creation; second, conservation; third, redemption; fourth, saith; fifth, justification; sixth, communion; seventh, our calling unto the knowledge and service of God; and these may be meditated on every week, one for every day: Secondly, the other contains the special benefits peculiar to every man, as that he is borne of good parents, that he is of a good and healthful constitution of body, that he hath been preserved from many dangers and calamities; and such other special benefits which he knows himself to have received from God. 2 The benefits of GOD may be considered many ways: first, as the benefits of nature, of grace, and benefits acquired by labour: secondly, as the benefits of the soul, of the body, and external benefits: thirdly, as benefits past, present, and to come: four, benefits common to all men, as benefits common to more, as benefits common to a few, and as benefits only proper to one; and of every one of these a man may meditate. 3 In considering one benefit alone, one may insist as long as it pleaseth him, and meditate on divers things after this manner, with great profit: first, who it is that bestowed this benefit upon me, God: secondly, what moved him to give it unto me, only his own good will and pleasure: thirdly, why did he grace me with this benefit more than many other, to his own glory, my salvation, and the good of all that stand in need of it: four, how great is this benefit, and how ill should it be with me, if I wanted it? fifthly, how much am I bound to his goodness, by reason of this benefit? sixtly, how unthankful have I hitherto been unto him for it, how ill have I husbanded it, and how contrary to those ends for which I received it? seventhly, what remains for the time to come, that I should do, to the end I may make the right use of this benefit. 11 How to meditate on the feasts of the Saints of God. In considering these 3. things; first, their preferment, with what an exceeding weight of glory they are now crowned: secondly, their example how they attained to so great glory, by what actions, labour, and virtues, they made way, (by the special work and aido of God's Spirit) through the seas of this life to the heavenly mansion: thirdly, my own confusion and shame. What shall I do? have not I received as many helps as they? Is not the way as well known to me? have not I as many spurs and provocations? I desire to come to the same degree of happiness which they have attained, but I neglect to go the way, and use the means that they did. 12 How to meditate on Christian virtues. The chief virtues of a Christian, are these; faith, hope, love of God and man, the fear of God, prudence, justice, humility, patience, obedience, meekness, chastity, sobriety, mercy, simplicity, modesty, magnanimity, perseverance, commendable silence, and the like: in considering these virtues, we may either comprise diverse of them in one Meditation, or divide one of them into many meditations: or else we may daily consider in our minds, these virtues, or some one of them, which may be well put in the list of the former; as the contempt of the world, the dis●esteeming of ourselves, the ●eale of souls, devotion, diligence in the service of God, concord, truth, fidelity, liberality, purity, gratitude thankfulness, and repentance. 1 But in my opinion the most profitable way to meditate on any virtue, is to observe these points following: first, what is that virtue, whereon I meditate, as for the purpose, what is humility, or charity; and wherein to be humble or charitable consists: secondly, how excellent, profitable, and necessary that virtue is, considering especially what benefits it brings with it: thirdly, how much it pleaseth God, and how acceptable it makes him to GOD that is endued with it: four, what examples and admonitions Christ left behind him touching that virtue: fifthly, how detestable, hurtful, and displeasing unto God is that vice which is contrary to that virtue: sixtly, how far I have hitherto been from that virtue, & yet am, and what is the cause I am so far from it: seventhly, what henceforth is my task and duty to do; namely, what means I must use, and what impediments I must shun that I may obtain that virtue. 2 Another way there is of meditating on the virtues, in considering any virtue in the person of Christ, and weighing these 3. points: first, with what examples the Son of God did trace this virtue out unto us: secondly, what he spoke or did concerning that virtue, remembering some sentences thereof: thirdly, why he said and did so: for my information and imitation: And thus in one wecke, one may meditate on the seven more principal virtues of Christ: On the Lord's day meditating of his Love; Monday, his Humility; Tuesday, his Patience; Wednesday, his Obedience; Thursday, his Meekness; Friday, his Poverty; Saturday, his Chastity. 3 Lastly, to meditate the eight Blessednesses, Math. 5. and in every of them to ponder these three things; first, the sentence itself, which contains two points, the virtue, and thereward of that virtue; secondly, how excellently this virtue shined in Christ; thirdly, how far I am from that virtue, how great profit it would bring me if I had it, and what harm I have by wanting it. 13 How to meditate on the creatures of God. It is a most divine Truth, that by the due consideration of the creatures of God, man may attain to a very high pitch of the knowledge of the Creator of them: Rom. 1. for there is not the least creature in the world, but doth demonstrate evidently, the power, the wisdom, and goodness of its Maker: Therefore whosoever will profit in GOD'S School, he must wholly addict himself to the reading of the book of the creatures of this great and most beautiful world; which book is opened to every eye, and the Lecture is read obvious to the meanest capacity, therefore out of this book every man is frequently to meditate on what he reads there. The manner of his meditation must be either: first, on all the creatures of this world together, or secondly on some one creature; and therein to consider the power, wisdom, and goodness of God. And he shall do well every hour (necessity not taking him away) whilst he beholds any creature, as Horse, Flower, and the like, to lift up his heart unto God, and consider with himself who made it, and how many footsteps of the power, wisdom and goodness of God do appear in it. 1 Then in meditating on the creatures in general, he shall consider: first, that the greatness of this world doth demonstrate the greatness of the Creator of it: secondly, the multitude and variety of things; the infinite perfections that are in God: thirdly, the beautiful frame and order of this world; the unsearchable wisdom of God: four, the benefits and profits we reap by the creatures; the goodness of God: fifthly, the beauty of this world, sets forth the admirable beauty, comeliness & glory of God: sixtly the roundness of the world, wanting beginning and end; the Eternity and everlastingness of God: seventhly, the unity of the world, in that but one world, demonstrates the unity of God: eighthly, the abundance of the good things we receive from the creatures; the liberality of God: ninthly, the s●●nenesse and constancy of the world, in that still remaining in one state; the immutability of God. 2 But in meditating on the creatures severally by themselves, let him consider: first, the Beginning and Author of that creature, which is God: secondly, the end why he made it; namely, to his own glory, and man's service: thirdly, whence, and how it was made: four, the qualities and effects of that creature: fifthly, how often and much we have abused this creature. 14 How to meditate on the Perfections and Attributes of God. This meditation, as it is of all other the most fit for the learned, so of all others it is the most excellent, some therefore of his Divine Attributes are these: his infinite Essence, his Power, Goodness, Wisdom, Love, Mercy, justice, Providence, Liberality, Patience, Gentleness. In all, and every of which it behoves us to know and consider the works and effects which God hath shown concerning these: to which purpose we must call to mind the examples and sentences of the holy Scripture, which indeed do bring no small help hereunto. As for example, to the knowledge of the Essence of God, this sentence of the Prophet doth much further us: I fill heaven and earth: jer. 2. Act. 3. and that of Paul, In him we live, move, and have our being: to set forth his Power, that in the Psalm helps much: He spoke the word, Psal. 32. and they were made; and so of the rest. 1 If we would meditate of the infinite bounty of God to man, we may consider: First, that he gives innumerable benefits to man, not for that he is bound to do it, or expects any benefit from it secondly, his liberality to them that are liberal with him: hearing their prayers, remembering them in the things they forgot to ask, giving them store of spiritual consolations and infinite gifts of grace: thirdly, how niggardly I have dealt with God, who hath been so liberal to me: and therefore I do bind God's hands from being any more so liberal. 2 If we would meditate of the immensity and presence of God in every place: first, consider that he fills heaven and earth, jer. 23. and is every where present: Heb. 11. and therefore do thou ever think thou seest him that is invisible by thee: secondly, how he is present in every place, namely, by his essence, presence, and power: by his essence, that is, his Divinity; so that every where is his infinite goodness, mercy, justice, his residence, omnipotency and all his excellencies: by his presence, seeing and knowing all things in every place: by his power, giving a being to every thing, and helping every thing to do that which they do: thirdly, how in a special manner he is within me, and how I live, and am, and move within him. He encloseth me on every side, as the water doth the fish, and as the apple is within the eye, so am I within him: he carries me in his womb, as the woman doth the infant, to whom she is a house, a bed, a wall, nourishment, and all it stands need of: Esay 46. and he is within me more inti●●ously joined then the soul is within the body, & after a more excellent manner, so that his infinite goodness within me gives me the being and life I have: his wisdom, the light and knowledge I have: and his omnipotency the power I have to do any thing; and so I ought to behold God within me most present, even as if I were his house and habitation, where he is, and doth whatsoever I am, have, or do, without whose presence, I should presently cease to be, and turn to nothing; from which I may conceive affections of joy, admiration, trust and love, seeing myself thus joined unto God. Hence must I accustom myself to search for GOD within myself: for if within me, why should I weary myself to seek for him only without myself? 3 If I would meditate of his infinite wisdom and knowledge: first, I consider that by it he knoweth himself, his essence, all his infinite perfections: also all his own Acts, Intentions, Decrees, Dispositions, and all things that he can do, so that nothing can escape his knowledge. Secondly, that he hath this Wisdom by his own Essence, and by it, as in a most clear Crystal he sees and comprehends all things which by himself he disposeth and ordereth; so that he receiveth it not from any other, or hath any Master or Counsellor, or any other book to teach him. Thirdly, that this Divine Wisdom alone, without any other help, is the first Inventor of all things in the world, from which all Sciences, Arts and Inventions in heaven and earth proceeds: as namely, the invention of man's creation, of the beings of grace which he communicates to man, and the wisdom that he pours out over all his creatures. Fourthly, that this Wisdom of God hath put all things in the world, in number, weight and measure, comprehending the number of all things which were, are, or shall be, and of all their parts, members, offices and works; the weight of every one of them, in quantity or weight of their propensions and affections, natural and supernatural: the measure of every one of them length, breadth, thickness, and depth, and the very measure of their perfection, tallness and faculties of them. Fifthly, that this Wisdom is eternal, unchangeable, most profound, most evident, and is wholly altogether, for with one only simple aspect it teacheth from one Eternity to the other, seeing with one only glimpse whatsoever is possible to be seen or known: so that, from that, that God is God, he so knoweth whatsoever he knoweth, that he can know nothing the novo, which before he knew not; because nothing can be new unto him: for all things past, present and to come, and which by any means are possible, he knoweth distinctly and evidently, without all mixture of doubt, opinion or perplexity. Whence I learn that as God forgets not me, but remembers me and all mine so distinctly as if I were in the world alone, so I should never forget my God, nor the things that belong unto him. 4 If I would meditate of God's Omnipotency, I consider, first, that he is infinitely Potent to do what he will, Luke 1. without any limits or bounds: nothing is impossible with God. Secondly, that this Omnipotency is only proper unto God, so that only God in his own nature and essence hath power, but no creature hath any but participated from God; only God can do what he doth without the help of any other: yet doth he so participate this to his creatures, that every creature can do that which is convenient to his nature. Thirdly, that this Omnipotency of God doth exercise itself evermore in doing good unto us, this being the Fountain from whence all his Divine Benefits do flow: For he created the heaven and the earth for us; wherein what benefits we receive by the Light, by the Firmament, by the Sun and Moon, 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 he conserves the world and all that is in it for us, and by his Providence disposeth of all things for our good, calling us to the grace of his justification, by the Ministry of his blessed Word and Sacraments, and never leaving to accompany us with his benefits and graces until he bring us to himself, if we will use the holy means which to this purpose be hath in jesus Christ ordained for us. Hear must we give diligence that the whole structure of our lives, and of our considerations may chief depend upon these three fingers of God's Wisdom, Omnipotency, and Goodness, to which the actions and affections of these three Divine Virtues, of Faith, Hope and Charity may answer: For Faith answers unto his Wisdom, Hope to his Omnipotency, and Charity to his Goodness: Albeit all the three virtues and their actions, respect the three Attributes of God together. 5 If we would meditate of the infinite Mercy of God, then consider, first, that it goes before all his works of justice; for before God punish any sinners he offers them infinite mercies. Secondly, that his mercy doth ever accompany the works of justice, Psal. 76. for in the midst of punishment he cannot forget to be merciful. Thirdly, Hab. 3. that the latitude of his mercy reacheth to all his creatures, Sap. 11. Psal. 35. and all their miseries, yea even to the bruit beasts. Fourthly, that he is in a special manner merciful unto sinners, and all kinds of sin, Psal. 5. expecting ●●ely their repentance, that he night cast their sins into the bottom of the Sea, Mich. 3. and put them as far from them as the East is from the West: Psal 102 Math. 18 He forgives seventy times seven times, Ergo, should I be merciful towards ●ny neighbour in imitation of his ●ercies unto me; Ergo, may I also conceive great confidence of his mercy to me a sinner. Fifthly, that in a more special manner he is merciful to such is love and serve him, such as are the vessels of mercy: Rom. 9 This mercy of his towards his Elect is Eternal, Psal. 102 having neither beginning nor ending, but is even as God himself from everlasting to everlasting; this mercy prevents, accompanies and follows them even to the last gasp: Rom. 8 This mercy is most high, jer. 31. for it advanceth the elect to most excellent good things, Psal. 107. so that as the heaven is higher than the earth, Psal. 35. Psal. 102. so is his mercy greater than their misery. Sixthly and lastly, he hath expressed his Mercy in the most exact manner that can be possible; For seeing as God he could not be sorrowful for our hurt, which is an effect of mercy, his infinite Mercy provided that his Son should take our nature on him, Heb. 2. that he might in all things be like his brethren (sin excepted) and so become merciful and sorrowful for us: nay, not content to have inward compassion, he took on him all our miseries and pains: Heb. 4. and hath not so left us, but by his Word and Sacraments, he helps our necessities and infirmities, considering we are but men and stand in need of many remedies. 6 If we would meditate of the infinite Goodness of God. First, consider that he hath in him all the degrees of goodness which are in the creatures infinitely more excellent then in them. Secondly, that all the goodness is so in his own Essence that he doth not participate it from any other thing, nor can be taken from it. Thirdly, that this Goodness so excels all the goodness of the creatures, as the thing itself doth the name. Fourthly, that God is most propense and ready to communicate his goodness to all, but chief to man; for goodness hath a diffusive power. And this he doth not constrainedly, but only out of his goodness; nor doth he communicate his goodness for his own benefit, as men do; nor yet doth he suffer his propensity of goodness to be idle, but exerciseth it, by all means possible, pouring it out according to the order of his infinite Wisdom: Therefore when I pray I will pour out my soul in his sight, 1. Reg. 1. Psal. 141. I will pour out my prayer before him: Nay, I will pour out my heart before him. O thou infinite Goodness, which chief desirest to be communicated, if thou didst not communicate thy goodness, it were impossible there should be any goodness besides thee, make me partaker of these excellencies wherewith thou hast communicated thyself, that I may love thee, serve thee, obey thee, not for fear, but of love, willingly; not for my own benefit, but only for thy service; not with a sparing mind and heart, but with a liberal and generous Spirit. Thus may we meditate of all Gods other Attributes. 15 How to meditate on the Lord's Prayer, or any words of the holy Scripture. In meditating on either of them it is very good to pause and stay so long upon every word of the Lords Prayer, or any sentence of Scripture, as long as our souls should find any relish or profit by it. In every Petition I may meditate on these points following. 1 Hallowed be thy Name; where we may meditate: first, that the name of God is nothing else but his knowledge, honour, renown, celebration and invocation: Secondly, that to sanctify this Name, is to celebrate, praise, magnify and glorify him, and that He, and his Honour and Knowledge may be such as all the world may acknowledge it: Thirdly, that we first beg this of him, because we call him Father, and ourselves his sons, and it is the part of sons to desire their Father's honour: as nothing doth more rejoice the son's heart, than the glory of their fathers; so we being the sons of God, aught to wish nothing more than that he may be acknowledged and honoured, for this is the first and chief good, of which the first and second Commandments, and all the first Table chief treats: This is the first work of a Christian, to wish that God's name may be sanctified, and his own name may be condemned and obscured; namely, that God may be known such as he is in heaven and in earth, that he may have all honour and glory, that there be no creature in which he be dishonoured, polluted and blasphemed, but as he is holy in himself, so he may be taken by all his creatures: Fourthly, that in doing that he commands and forsaking that he forbids we sanctify and glorify his name: for we cannot commit any act whatsoever against the Law of God, and chief against the first Table, but we speak against this demand, and hinder the fulfilling of it. 2 Thy Kingdom come; In which meditate: first, that the Kingdom 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 Kingdom of sin and Satan, as also all the means that conduct thereunto; as on the one side, the word of God, the Ministry of the Gospel, the holy Ghost, Faith, Love, Unity, etc. and on the other, errors, abuses, false doctrine, heresies, schisms and the like. Secondly, that we beg this in the second place, because sons desire nothing more than that their father's Kingdom may be enlarged, that they may dwell in the more safety and honour. For if the fathers be advanced unto high honours, under their shadow their sons do reign, and what dignity soever their fathers have, they think it their own; so the sons of God desire nothing more than the ampleness of his Kingdom, that they may be safe under his shadow: Thirdly, that of all others the Christians dignity is the greatest, for he comes from God's House, he is a King of his Kingdom: Ergo, when we put ourselves into the service of the devil, and become instruments of his wrath, how much worse are we then the prodigal son that kept Swine? When we commit idolatry, whoredom, covetousness, gluttony, drunkenness, envy, hatred, rancour and malice, is it not worse then to be in Sampsons' case, overcome by a harlot? Fourthly, that those do oppose the coming of this Kingdom 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 nail, Idolatry, by which Satan reigns; which make of this Kingdom a temporal Kingdom to serve their lusts and ambition, as all wicked Magistrates and Ministers do. 3 Thy will be done in earth as it is in heaven: In this meditate; first, that the will of God is to know and believe in his Son; joh. 6. 1. Thess. 4. also our sanctification, and that all sorts of men may rightly and faithfully do their duty and obey God, that all the contumacy of all men and creatures being tamed, their wills may be to his so subject, that the same thing which he willeth, he will effect that we also may will and do the same. Secondly, that we ask this fulfilling of his will, after the coming of his Kingdom, because herein is the felicity of the Kingdom and Family, that all be obedient to the authority of the King and Father, and that all things may depend upon his will: For God reigns not in us except we obey him, and so our felicity in the House of GOD consists herein, that we are obedient unto him: Thirdly, that we beg of him that he will frustrate all our desires that are contrary to his will, that he will frame in us new minds and new hearts, that we ask nothing of ourselves, but rather that his Spirit may govern our desires to have a full consent with God, that we may have obedience, patience, perseverance in the cross, and all this so perfectly as the Angels in heaven do perform his Will. Fourthly, that all free-will and power to do any good of ourselves is quite extinguished. That who believe not in the Son, obey not the word of God, pray not for the Spirit of God, are impatient under the Cross; do oppose this will of God. 4 Give us this day our daily bread: meditate herein, first, that this bread is nothing else, but all things appertaining to the body and soul, meat, drink, clothing, health, defence, peace, good success, and all spiritual blessings: secondly that we first beg this bread of God, for that, as sons do ask bread of their fathers, so do we the sons of God ask necessaries of God: And the will of God cannot be done in us, except we be nourished with the bread of God: thirdly, that albeit we are commanded to get our bread with the sweat of our brows, yet we must beg it of him; because we must not ascribe it to our labour and industry that we are nourished, but to the only blessing of God who prospers our labours, which other wise would be in vain. Besides, it is not by the substance of the meat that we are fed, but by the only power of God: for they have no such natural power from heaven, but God administers it from heaven, as to the instruments of his bounty: four, that it is our bread albeit we beg it of God: first, ours because by the bounty of GOD it is made ours, albeit not due unto us: secondly, ours, that we might learn to temper ourselves from desiring other men's bread, and to be content with that which by lawful means doth come unto us, as out of the hand of God: thirdly, because, albeit that it be the blessing of God, yet it is destinated unto us for our conservation, as necessary for us: four, because, as the corporal food, so the bread of Life, the word of God is ours: fifthly, because we ought so to ask this bread of God that we may have to break unto others: sixthly, for that not for ourselves, but also for others we must ask it: seventhly, that it is so our daily bread, that without by both sorts of it daily received, we be nourished, we come to ruin. Whence consider man's misery, for except nourished with food, we cannot continue: eightly, that it is given us, for only God can give both corporal and spiritual blessings, and no creature else: ninthly, that as it is given us, and so we ask it, to admonish us of our duty to our brother; for we ought not only to seek our own safety and preservation, but even the safety and preservation of all men; tenthly, that we ask it but for the day, to take from us all carefulness for the time to come; that our desires may not exceed the measure of our necessity: eleaventhly, that albeit the rich and mighty have never so much; yet must they also beg this; because this is true in them, as well as in the poor, that nothing they have shall profit them, but so far forth as God shall grant them the use of it, and (by his grace) make the use of it fruitful and effectual. 5 And forgive us our trespasses, as we forgive them that trespass against us: In this meditate, first, that these trespasses are all the sins of our lives, whereof we desire remission; whence we have great confidence and consolation in the remission of our sins, for seeing he commands to pray for it, out of doubt he will give it: secondly, that we first beg remission of our sins presently after the demand of daily bread; lest any should think himself unworthy of his daily bread, which is due to the children, and not to dogs, and should therefore pray more slowly and doubtfully: thirdly, that by this remission of our sins, we have this benefit, to be accepted of God, as just and innocent, that we may be thought worthy of the bread of God, and of trust in his fatherly goodness: whereat a sure and certain salvation is confirmed in our conscience: four, that there is (on our behalf) required in this matter, of the remission of sins: first, that we know ourselves to be sinners, for none is so just that needeth not this pardon, the relics of sin remaining in the most Holy: secondly, to deplore and lament our sins: thirdly, to confess and accuse ourselves before God to be sinners: four, with great desire of heart to ask remission: fifthly, to believe, that only forgiveness of sins is to be sought of God: sixtly, that we know: first, that there is no entrance unto the throne of grace, but by Christ: secondly, that only by the grace of GOD we can escape the tribunal of God, and that remission of sins is gratuitous, & of mercy: thirdly, that all our sins together are remitted: four, not sin only, but the punishment also, wherewith the divine justice was to be satisfied, is remitted: fifthly, remitted to the penitent: sixthly, that the means in whom is Christ, by which it is offered, is the word of grace, by which it is received, is faith: seventhly, the conditions by which acquired, are true and constant repentance, reconciliation and forgiveness: seventhly, that we must forgive others: first, because in for getting injuries done us, whilst we imitate the goodness of God, we show ourselves to be his sons: secondly, because GOD would have us admonished of our duty and the care of charity, that if any ancient enmity cleave to our minds, we should cast it off; for except we be easy to forgive others, we can expect nothing but the inexorable rigour of severity: thirdly, because we have no hope of salvation, except we also forgive others: four, that we might know, we must every day forgive others, as we do daily sin. 6 Lead us not into temptation, etc. Meditate, first, that temptations are nothing else but Satan's sleights and deceits wherewith he still sets upon us, and would cirumvent us without God's help; so that we beg, first, that God would not suffer us to fall: secondly, that he suffer us not to be overcome of Satan, and the desires of our own flesh which daily war with us: thirdly, that he would help us with his power, and sustain us with his hand, that under his custody we may be safe: four, that his Spirit governing us, we may be so inflamed with the love of rightness, that we overcome sin, flesh, Satan, and live in holiness: fifthly, that he would give us wholesome things, and take from us hurtful: and that he assureth us of the conquest, seeing he hath commanded us to pray for it: and of that also, that God will not suffer us to be tempted above our strength. 16 How to prepare ourselves to meditate. But because this labour of meditation is one of the greatest and most difficult works of a Christian, before I shut up this Lecture, I must first leave you certain necessary instructions without which you can never come to the perfection of this duty, nor come to the practice and use of this method: And I will herein observe these three points; first, the things which ought to go before our meditaons; secondly, that accompany them; thirdly, that follow them. For as much as every man may persuade himself that how much more diligently he observes these instructions, so much more happy success he shall find in his meditations, they must the more carefully be heeded and observed. The first thing than is, that there be a diligent preparation made to meditation: For if we will not presume to speak to a King without many advisements taken with ourselves how to frame our tales, much less may we dare to address ourselves to so great a Majesty without due regard had of our proceeding. This preparation than consists in these following points. First, we must know the History, or Mystery of our salvation, upon which we purpose to meditate, together with the circumstances, place, time, persons, and other appurtenances: for the knowledge of the fact, is the foundation of meditation; Ergo, good it is to read the Text, or to bring it to fresh memory. Secondly, the matter of meditation thus had, it must be distinguished into certain considerations, that every thing may come in his order; and that done, we must prepare certain pre-passages and colloquies conformable to the meditation, of which hereafter. Thirdly, we must beware that we come not to meditate when the body is wearied, or the spirit is heavy, as it oft falls out after too much reading or writing; but a good while before meditation to leave all, that with more strength of body and spirit we may come to it. Fourthly, a good while before the meditation, if the time will give leave, either in the morning, or evening before we go to bed, the points of our meditation are diligently to be looked over, and committed to memory; and one may take a paper containing the points to be meditated, and lay before him for memories sake. Fifthly, going to bed he must briefly call to mind the same points, and in the morning of the day following consecrate his first thoughts to God, and whilst he is dressing himself; either with heart or mouth offer unto God prayer and praises, that he may amongst the first exercises of his devotion call to mind the points of the meditation which he is that day to make, and may stir up in himself a fervent desire of doing the same aright. Sixthly, a little before his meditation let him remember, that as our Saviour wills all, before they pray to go into their chamber and shut the door; so he must enter into himself, shutting the door of his heart against all othor thoughts and worldly employments, and considering with himself what it is that he is to do, and to what end. Seventhly, it will much help the fruit of meditation to come to it with an appetite and inflamed desire of meditating, to which purpose he must use the means to provoke his appetite. For as those that have no stomach to their meat do labour to get one by strong exercise of the body, and diverse poignant and sharp sauces: so he that meditates must labour, by reading godly books, diligent examination of his conscience, or some holy act whereby to mortify his affections, to stir up in himself a holy devotion and zeal of meditating. Eighthly, the more to inflame him hereto, he may think with himself when he comes to meditate, that he is making a journey to the most rich vein of silver and gold in the world, from whence he may carry great and in-valuable Treasures. Ninthly, upon the point of putting himself to meditation, let him cast himself down upon his knees, or use such humble and devout reverence and gesture of body as is most agreeable, and with his heart and mind lift up, let him consider with himself, on the one side, the greatness of God and his presence; on the other, his own baseness and multitude of his sins, and yet notwithstanding that his so infinite Majesty, that he vouchsafeth us free access and audience when we come, saying with the blessed Patriarch; Shall I speak unto my Lord being but dust and ashes? Tenthly, in conclusion let him commend himself and his meditations to God, and pray him in jesus Christ to assist him in all his meditations, and not to departed from him, to take from him all matter and occasion of distraction, and to give him a comfortable and happy success in them. And let him use all diligence in the observation of all these instructions, but yet without scruple or trouble of conscience, if at any time he forget any of them: for it oft falls out, to such as meditate much, that without so much preparation they are admitted to many heavenly secrets: Only our part is to use diligence, that we omit not the things which are necessary. 2 Such things as accompany meditation are to be considered: and these are, first, Praeparatory prayer; secondly, préparatives; thirdly, colloquies with God. First, I call this a preparative prayer, because in the entrance of the meditation it is a short request unto God, that he will direct all the powers and actions of our body and soul, to his glory, our own salvation, and the good of others, praying him to give unto us grace to meditate aright of heavenly things, and acknowledging that of ourselves we can do nothing, but all our sufficiency is from God. Secondly, preparatives, which are things going before meditation and making way for it, that it may the more easily enter. Now after the preparatory prayer, for the most part there are two preparatives; which that we may know how they are to be made, we must observe, that the matter of meditation is of two natures, the one corporal, such as is the nativity of Christ, the other spiritual, such as is sin: When we are to meditate on corporal and visible things, the first preparative is to imagine and conceive the place and persons as if they were present; as for the purpose, if we would meditate on Christ's Nativity, the first preparative is to propose and set before the eyes of our minds, the Stable, the Manger, the infant JESUS, the Virgin, joseph her husband, these are to be represented unto us in our imagination, but yet without any violent action of the head or brain: The second preparative is to beg of God such grace as that we may obtain the true end which we ●imed at in meditation, namely, sorrow for our sins, the love of God, the knowledge of a man's self, or some other end agreeable ●o the meditation. But if the matter of meditation be spiritual, we must then use another kind of representation, namely, the soul to be in the body as in a prison, man to be in this vale of tears, exiled amongst bruit beasts: or to think himself entrenched with devils or Angels; or to imagine a voice descending from heaven, or Christ, or some of his Apostles, pronouncing the words which he hath taken to meditate on: That is the first preparative, and the second is as before, to beg of God to direct him to the right end of meditation. The third are Colloquies and speeches with God, which indeed are nothing else but prayers unto God: and of necessity every meditation and contemplation must have some colloquy or speech with God joined unto it, in which thanks are given unto him, remission of sins, increase, or confirmation of graces, and other necessaries are to be begged of God. Now in this business we will open these three things; first, how these colloquies and prayers are to be made; secondly, how often, thirdly, when. First, all these things may be done mentally, or otherwise with some vocal prayer agreeable to the meditation, and about the end of the meditation with the Lords Prayer distinctly and leisurely pronounced: And that the colloquy may be the better fitted, we must observe sometimes to speak unto God as the Scholar to his Master, the servant to his Lord, the subject to the King; sometimes as the Spouse to the Bridegroom, the poor to the rich, the guilty to the judge, the Sick to the Physician, and so take upon him the person of the Prodigal child, of the blind, lame, or any other troubled with any infirmity: and secondly, he may make one or more, to the Father, Son and holy Spirit, to give unto us necessary graces: And thirdly, the proper place of Colloquy is about the end of our meditation, albeit through the whole course of our meditations, after every point, the soul being inflamed to the desire of any thing, it may be made, but then they must be short, as well to continue our intention, as to repel distractions, that meditation be not hindered. 3 Now then, those things which are considerable upon the several points of meditation, follow to be handled; for many stick at this knot, not knowing what they ought to think in meditating: that therefore we may provide for them, and deliver the matter and method of continuing meditation, and making some progress therein, we must consider these following points, which in every matter whatsoever must be used. Therefore observe that the matter of all meditation being either corporal or spiritual: If it be corporal, these circumstances are to be considered; first, the persons present at the Mystery, such as are Christ jesus, the Virgin Mary, the Apostles, and their qualities, virtues, excellencies and offices: secondly, what speeches they had amongst them, or if their words be not extant in Scripture, than what words in probability they were like to use: thirdly, what they did: four, for what cause, and to what end they did it: fifthly, what were the effects and profits ensuing thence: sixthly, their cogitations and affections which they had, or might have. But if it be a spiritual matter, them these things come to be considered: first, what it is which is contained in that point: secondly, what is the original and efficient cause: thirdly, to what end it was done: four, what benefit or hurt it brought with it: fifthly, what Christ spoke or did concerning it: sixthly, how I have carried myself hitherto concerning it: seventhly, what I must do hence forwards: eighthly, It is also good to consider the name, or diverse names of that thing: ninthly, and also some sentence of the holy Scripture belonging to that thing. These places would be committed to memory, that there might be use made of them. Yet we must observe, that all these places are not to be used, nor the same order kept, but that we ought to fix most on that consideration wherein the soul finds more plentiful nourishment. But yet in this most heavenly part of a Christians exercise, these things are further to be considered: first, that if in meditating the soul find matter of profit in the first or second point, we must not hast to the rest, but insist upon it as long as is needful, and end with a colloquy and prayer: Secondly, that we must not satisfy ourselves only in the consideration and knowledge of things, but we must go on to inflame the will, that in our meditation the fire may be kindled. Psal. 38. Now the affections which are to be stirred up in the will in meditating, are love, fear, sorrow, joy, hope, desire, admiration, and confusion and shame of ones self: Ergo, our meditation must not be dry, not stay in pure speculation, but affectuous and full of inward taste and relish, so that from every point considered some fruit may arise, and that he who meditates may from the things he understands make some reflection into himself, and propose to himself the execution of such things as in his meditation he learned: Thirdly, sentences of Scripture will much help our meditation, and therefore being about to meditate, let us prepare some fit Scriptures; as if we would meditate on the knowledge of ourselves and misery of man, to take this of job, job 14. or such like, Man that is borne of a woman is of short continuance, and full of miseries: If on God's love towards man, then that of our Saviour, God so loved the world, john 3. that he gave his only begotten son, that whosoever believed in him should not perish, but have everlasting life: four, similitudes do much help our meditation, for the visible things of this world do lead us to the knowledge of the invisible and spiritual things: as when we would set forth the joys of heaven, then to use similitudes taken from feasts, marriages, honours, riches and pleasures of the world; and if we would contemplate the torments of hell, to compare them to the most grievous punishments and evils of this world: Fifthly, besides the application of our senses to the thing meditated doth much help; which only have place in meditations which have their matter corporal: Now there are two sorts of this application, the first is nothing else but to imagine that we hear, see, taste, touch, smell spiritually, the persons meditated on, and such things as belong to them: which application of our senses may either be made apart from the meditation at some other hour, or presently after: The second sort of application is to consider, what our Saviour suffered in all his senses: or what joy the Virgin conceived touching Christ, beholding, touching, and hearing him: or what joys the blessed have in heaven, and what torments the damned have in hell in all their senses: Sixthly, that distractions, which are unto meditation, as dead flies to a sweet ointment, Eccles. 10. may not deprive us of the benefit of meditation, we must against them use these remedies. First, diligently to prepare ourselves to meditation, commending ourselves and it to God in jesus Christ, earnestly begging help in these distractions of our mind: secondly, we must not continue our meditations too long, but join to every consideration some short prayer: thirdly, we must take care to reject these distractions as soon as we perceive them: four, beg pardon of God that we so soon turn our backs to him: fifthly, if distractions cannot be quitted, but that they will return, not to be much grieved at it, seeing they come against our wills, and therefore the less offensive: sixthly, humble ourselves and be ashamed of our weakness and misery, in that we can do no good of ourselves, and therefore to esteem ourselves most unworthy to speak with God, or stand in his presence: seventhly, nor are we for any distraction or other grievance to give over prayer and meditation, which is the thing our adversary much labours: for surely he that seeks shall in the end find; and herein, if our strength be so great, repetition of our meditation twice or thrice, will be very helpful, for so it brings more consolation, and also makes greater impression, and withal will penetrate the ears of God, who will not return it without a blessing. Seventhly, we must observe to meet with a certain desolation, dryness, and barrenness of the soul in our meditations, whereby it often falls out that the best men become dry and despoiled of all sensible devotion, and even, in a manner, quite relinquishing both prayer and meditation: in which case first labour to stand in a firm hope and trust in God, not cast down, because there was never any tempest so great, but there followed as great a calm: secondly, patiently bear it with good job, n =" 2" job 2. for, shall we receive good things at the hand of God and not evil? thirdly, humble thyself before God, seeing without him thou canst do nothing, and persuade thyself that this befalls thee, either for thy sins, or that God may so glorify himself in thee, and humbly beg pardon of the one, and that his will may be done in the other: four, strive to mortify thy affections, especially such as most rebel against thee: fifthly, examine thy conscience diligently, that the cause of the evil may be taken away: sixthly, with most diligent prayer commend thyself and all to God, not seeking thy own pleasure, but only and alone, the honour and good pleasure of God: seventhly, after all this, the last thing to be done is to enter into examination touching this meditation, and also touching our whole lives: the first is thus to be done. Thou art first then either sitting, or softly walking for some small time, to consider how thy meditation hath succeeded, well or ill: if well, give thanks to the goodness of God, humble thyself, acknowledge it is none of thine, but proceeding from God: if ill, ask pardon of God: secondly, inquire the causes whence that proceeded, and consider duly, how, and with what diligence thou hast performed thy part, wherein thou hast failed, and have a firm purpose of amending it: thirdly, keep in thy mind some fruit that thou madest of thy meditation, that thou mayst turn it to thy benefit: four, briefly and wisely dispose of the businesses of the whole day, and conceive the good purposes that God inspires into thee: fifthly, if any profitable point in meditation be understood, note it in some paper, that after thou mayest use it to thine own benefit, or to thy neighbours: sixtly, sometimes before dinner or supper, call to mind the morning meditation, & chiefly that point thou committedst to memory, and considering thereon, renew thy devotion: seventhly, the good purposes thou conceivest in the morning bring into execution, and to that end be diligent to take all occasions: eightly, be diligent all the day long to avoid all unnecessary distractions, as much as may be, that at no time thou do forget God, but may in every place, with heart and mouth say: I have set the LORD evermore before my face: ninthly, that we may profit in this heavenly Exercise of Meditation, we must make this examination, being of so great moment, twice a week examining how this meditation succeeded, what profit was had by it, what impediment was found in it. And to this purpose must a certain time be limited to perform it in, as Wednesday and Saturday in the morning and evening, and so duly observed. But 2. this first examination must not thrust out the other which concerns our sins and defects in general or particular: and therefore we must know there are two other kinds of examination of the conscience: the first, general, when we search out all our defects, in thought, word, deed or omission committed, that we may the better amend our lives, being known to us, which being fitly done in the evening, is thus performed: first, in the giving thanks for the benefits received: secondly, begging of God, the Lamp of heavenly light and knowledge how to amend our deformities: thirdly, exacting an account of the soul for the sins that day committed: four, humbly desiring pardon of God for them: fifthly, seriously purposing by the grace of God, an amendment of life; and so concluding with the Lords prayer. The second sort of examining the conscience, is more particular, touching some one defect or deformity which we desire to reform, which being fit for a morning sacrifice, may be thus done: first, after he is up, to conceive a firm purpose of most diligent taking heed, lest that day he fall into that sinne● secondly, after dinner withdrawing himself a little from other things, let him do these three services to himself: first, take an account of his soul, and search well every hour, how often he hath fallen into that sin: secondly, keep the account in some note: thirdly, propose to himself a more diligent watch over that sin. Thirdly, after supper, let him do the same, conferring day with day, and week with week, that he may see how he profits, and incessantly desire God's assistance to mortify and overcome that Infirmity. This re-collection of a man's self, and often entering into the privy chamber of his soul, setting himself (by the benefit of imagination) ever in the presence of God, having one eye to the hour, or day past, and another to that to come, will in short time bring a Christian to the greatest measure of perfection that in this world he can arrive at; and briefly consists in these three: first, to give thanks to God who gave him life: secondly, to beg pardon for the sins that hour, or day, committed, and the mis-spending of it: thirdly, to propose to himself, and to that end to beg grace of God to spend that hour or day more fruitfully: Happy and thrice happy is that man who applies himself to this holy exercise; for thus shall he be preserved in a continual devotion, and grow to a most sovereign familiarity with God, which is the perfection of man in this world. The Third Days journey of the Soul to Heaven is Prayer. THIS holy duty and the former of meditation are so linked and matched together, that hardly can the one, without the other be handled and explained: both of them being of great necessity to the perfection of a happy life, and both of great difficulty in the practice of life, and therefore no wonder if all diligence and industry of man be required therein. If therefore we desire to be put into the right way of so necessary and hard a work as is prayer, we must addict ourselves unto these three masters: first, the Spirit of GOD: for if all good gifts come from God, much more this most excellent art and grace of prayer, which excelleth all other things, is the special gift of GOD: and therefore, with most humble and instant prayers to be begged of GOD, as the Apostle did of Christ, Luk. 11. Lord teach us to pray: secondly, the practice of prayer, for by continual use thereof, it is learned even as all other Arts are. As custom of riding maketh a man at length a good horseman; so daily praying bringeth a man to great perfection in petitioning of GOD: thirdly, the patterns and examples of holy men, devoted to that heavenly exercise: For as one saith well: No Art is learned without a Master. Hence is it that both the Baptist & our Saviour proposed a Method & Form of praying unto their Disciples. Luk. 11. Now, that we may proceed by a right line in handling this point, I will show what Prayer is, what are the kinds of prayer; what is required, before, in, and after prayer. 1 That we may know what Prayer is, it behoveth us to understand, that there are diverse significations thereof: of which the second seemeth to make most for our purpose: for Prayer is often taken for Petition; and so it is defined to be a Petition of things fit to be asked of GOD: Damasc. lib. 3. de fide. c. 24. sometimes it is taken for the conference of the soul with GOD; whether ask any thing of God, or giving him thanks, or conferring with him about any other thing, in which signification it seemeth a Father took it, Chrys. Hom. 10. in Gen. when he said Prayer was a speech or conference with God: But sometimes it signifies generally all the inward acts of the understanding, will, and other powers of the soul when they are lift up unto God and things above, in which sense it seems that the said Damascen took it, when he calls prayer the ascension of the mind unto God. And if prayer be taken in this sense, than meditation; contemplation, the praise of God, thanksgiving, petition, obsecration, offering up ourselves, promise, protestation, accusing of ourselves, weeping for our sins, examination of our consciences, admiration and such like actions, are all of them certain kinds of prayer; and so to meditate, contemplate, give thanks, examine the conscience, and the rest, are nothing else but to pray: yea to read godly books to stir up our devotions, in this sense is nothing else but to pray: For when to this end any do read godly books, than God speaks to them, even as man speaks unto God when he prays: Bern. lib. de scala Claustr. And this moved that devout Father to place the reading of godly books, amongst the parts of prayer. That therefore in this sense we may know what those things are which seem to be all one with prayer: first, it must be understood that to meditate is nothing else but diligently and attentively to weigh and ponder the thing proposed, to the end to pray unto God, or talk with him: And this I do therefore add, because the diligent consideration of the Mysteries of faith and other things, as they are taught in the Church, or as any other end of them is proposed, is not to be named prayer: But this meditation, or consideration, is an act of the understanding, from which doth the act of the will immediately arise: For man plainly knowing what is good, and what is evil, is most easily moved to the love of the one, and the detestation of the other: Hence the Kingly Prophet saith, that in his meditation, the fire kindled: Psal. 38. And for this cause is prayer and meditation so coupled together that hardly can they be handled asunder. Secondly, contemplation is a certain excellent and full meditation of affections flowing out without any discourse or labour, whilst the soul by knowledge, and perfect love, is joined unto God, and delighted in him: no otherwise then a man beholding a most elegant image with fixed eyes, without turning his eyes this way or that, for the singular delight that he takes therein. Thirdly, the praise of God is to magnify him for his excellent virtues and perfections inhaering in him. Fourthly, Thanksgiving is to approve himself thankful to him for his benefits received. Fifthly, Petition is to ask something of God, without any obsecration. Sixthly, Obsecration is to ask something of God with some interposition of a sacred thing most acceptable unto him, by the power and sight whereof he may be moved to give what we demand; as when we ask him for the blood and wounds of his most dearly beloved Son to grant our requests. Seventhly, Oblation is to offer unto him our souls, bodies, all our actions, and whatsoever belongs to us, or is in us. Eighthly, the examination of our consciences is to remember our sins before God, to ask pardon for them, and promise from the heart an amendment of them. Ninthly, Admiration is an excellent act of prayer, when the soul in contemplation doth vehemently admire and is astonished at the wisdom, goodness, power, and other works of God, which for the most part is accompanied with inflamed affections and exclamations, and very often with ecstasies, and ravishments of the soul. Luther was therefore wont to say, that prayer bringeth more profit than many labours of learning, and that therefore he came to the knowledge of heavenly doctrine which he had by these three instruments, prayer, meditation and temptation: For prayer brings those sentences of Scripture which in reading we conceive into use. 2 But if you take prayer in the second signification, than there are three sorts or kinds of prayer, mental, or of the mind, vocal, or of the tongue, and mixed, of both: and the reason hereof is, for that man doth negotiate and speak with God, three manner of ways, namely, in heart, mouth, and in both together, and therefore there must needs be three sorts of prayer. First, we may call that mental prayer when the soul speaks to God inwardly without speaking of any words, or moving of the lips: This is true prayer, and before all others most acceptable to the Majesty of God, of which our Saviour speaks thus: God is a Spirit, and those that worship him, john 4. must worship him in Spirit and truth. Secondly, vocal prayer is that when the words of prayer are conceived & uttered with the mouth: Where yet we must observe that it ought to proceed from the heart; first, that the words which are recited aught to be revolved & pondered in the mind: for if any with the tongue only pray, without any attention or consideration, not labouring to anoide all distractions and wanderings of the mind, he is not to be accounted to pray vocally, but contrarily casts himself into a grievous sin, with which the Prophet upbraids his people: This people honour me with their lips, Esay 29. but their hearts are far from me: Ergo, this kind of prayer is not therefore called vocal because only uttered by the mouth, but that it might be distinguished from the mental, which being only made in the mind; the vocal also adds to the intention of the mind, words beside. Thirdly, the mixed kind of prayer composed of both these kinds is, when he that prays doth partly with heart, and partly with his tongue pray unto God: therefore it is not to be called a mixed prayer, when any shall at one and the same time pray with the Spirit and words conceived, revolving with himself the things which he speaketh, for that is vocal prayer: but that is a mixed prayer, when after the prayer conceived, only in spirit and mind he that prays doth join unto it a vocal prayer of the mouth. 3 It followeth then that we discourse of the things required in prayer, that we may pray aright: where, as we shall find diverse things that may provoke that duty, so shall we meet with many encumbrances and lets: and therefore our industry must be to gain the one and shun the other with might and main: But because I have in the former tract of meditation spoken▪ both of these helps and impediments, I will only here name them, referring the Reader to that place for a fuller satisfaction. First, than there is to this holy exercise required a fit time which every day is to be allotted unto it. Where we may fitly observe first, that so much time every day is to be assigned to this exercise as the condition and state of the party may well spare; secondly, for no cause, nor upon any occasion to omit this time, or put it off unto another season, but to persuade himself that this exercise is far more worthy than any other though never so beneficial; thirdly, if urgent necessity enforce the interruption of this time, to repair that loss some other hour of the day if it possible; four, that the best hour for prayer is midnight in respect of the quietness thereof; next to that is the morning timely before we set hand to any business, for that will season the labours of the whole day, and hath this assurance, Math. 6. seek first the Kingdom of heaven, etc. fifthly, it is no ill time to pray when we find our souls disposed with much alacrity thereunto; and lastly, the holy Sabbaths, and other solemn seasons, are fit time to be wholly spent in prayer. 2 A place is also to be chosen for this holy work, and what place more fit than that more secret and freer from the tumults of the world; what place (beside the house of God, which is the house of prayer) fit then our private chambers, that God hearing in secret, may reward us openly. 3 Is required compunction, sorrow and repentance for our sins, together with mortification of the members of the body: for the more we profit herein, the better shall we speed in all our prayers. 4 The safe keeping our senses: chief the tongue, the eye, and ear, for the curiosity of hearing and seeing, is the beginning of all distractions, and above all things hinders devotion; but the immoderate lavish of the tongue is much more hurtful. Abstinence and fasting of all outward means brings the greatest helps to pray aright: experience shows in our own bodies, that the body being filled with meats is made unapt, and so makes unapt the Spirit to exercise her functions; therefore he that by prayer desires to be united to God must be sober in meat and drink, and have great care both of the quantity, quality and manner of eating, to the end, that as much as may be he may repress and mortify sensuality, and to persuade himself (as nothing is more true) that the man who is given to take the solaces and pleasures of the flesh, shall never attain to learn aright the practice of prayer, seeing the flesh and the Spirit are so adversant one to another: But this sobriety is chief required at Supper, that the mind in the morning may be the freer to the exercises of devotion. 6 Often re-collection of a man's self and cogitation of the presence of God, even in the midst of a man's outward business, and to this end often to use iaculatory and short prayers; for using this, when the set time of prayer comes, he shall not much need any other disposition; whereas on the contrary, he that is much distracted, when the time of prayer grows on, shall hardly exclude the multitude of cogitations that then will thrust themselves upon him. This multitude of business is one of the greatest impediments to prayer, for whilst a man is divided thus, precious time slips away, distraction gets possession of the mind, and so the mind becomes altogether dry to spiritual and heavenly thingsses. 7 And as the mortifying and bridling of the outward senses is necessary, so is the mortification of the inward passions: therefore he that prays must take ●eed of all unquietness, troubledness, grief, and all inordinate affection towards any creature, and labour to keep himself in the true inward peace of the Soul and Spirit, and to make such account hereof, that for nothing in this world he would lose it. 8 Add unto these the reading of godly and devout books, as the undevided companion of prayer: where, first, the holy Scripture must have precedence of all others, and amongst these chief the four Evangelists, the Epistles of Paul, Peter, james and john, job, the proverbs, Ecclesiastes, and other Canonical books of Scripture: secondly, not to be inconstant, now reading one, and then another, but to continue the book begun until it be ended, except it be to avoid tediousness, or upon occasion of some temptation, or for that the mind may be at that time better disposed to that book than another, and then the course may be changed, so that they return again to the former book; thirdly, they must come to read with a right intention, not of curiosity, or mere desire of knowing, not to adorn their tongue: but first, to stir up the mind in devotion, and to profit in the Spirit; secondly, they must not read hastily but slowly and devoutly, that the words read may be ruminated & chewed; thirdly, if any excellent or profitable sentence be fallen upon, there to stay a while and ponder it, adding some short prayer; four, the more elegant sentences are to be noted in the memory, or committed to writing, that when need is there may be use made of them. And for the time that is to be allowed to this reading, first, it must be when the mind feels any appetite or inclination to reading; secondly, when the mind is dry and devoid of devotion; thirdly, on the Sabbaths and solemn feasts; four, before and after the holy Communion; fifthly, oft-times also before prayer and meditation, that the mind may be stirred up to devotion, and find matter of meditation. 9 Discretion is here very available, not to vex the heart with drawing out of tears, or sitting one the knees till one be tired, but sweetly and humbly to behave one's self, saying with the Prophet; I will hear what the Lord God will say concerning me. Besides, as to all other actions so to this, it behoveth to bring a right intention, that they do not seek themselves, and their own taste and consolation, but the only honour and good pleasure of God. 10 Simplicity must not be wanting, for such as do not curiously seek themselves are most capable of heavenly illuminations: Nor humility and reverence, as well outward as inward, whereby a man puts himself before God in body and mind, remembering himself to be ever in the presence of his Divine Majesty: and join hereunto purity of conscience and sanctimony of life, Math. 5. for these have a promise to see God: Hence it is that who are of a lose conscience and regard not slight faults, do never profit in prayer. 11 Lastly, to confer with godly and devout men is of much use, for such conferences of devotion do inflame the mind, as we read of the Disciples talking with jesus as they went to Emaus, of the Mystery of our redemption, Luk. 24. their hearts burned within them: For who (neglecting such holy conferences) delight to spend the time in other relations, never come to the grace of praying aright. So that to end this point two things above all other, are necessary to him that will benefit by prayer: first, diligent preparation before prayer, of which something shall be said anon: secondly, perseverance in prayer, with great trust in God, and diffidence in ones self, till the last gasp, with no difficulties to be interrupted; for we must ever pray and never wax faint. Luk. 18. Now ensues the discovery of the points following; namely, what we are to do before, in, and after prayer. First, therefore before prayer it is necessary that every one diligently prepare themselves, Syr. 18. and not to be as one that tempteth God; for when we pray we must enter into our chambers, even the secret chambers of our hearts and dispose things there before we pray: This preparation consists in these short observations following, the larger discourse whereof is in the tract of meditation: first, to know the mystery or matter which we build our prayers on, with the circumstances of time, place, persons, etc. secondly, not to come to prayer with a tired spirit, after much reading or writing; thirdly, for some good space before prayer, diligently foresee and commit to memory the chief points you will insist on in prayer; four, to enter the chamber of the heart a good while before prayer, and shut the door of the heart against all other cogitations, thinking with himself what he is to do; fifthly, to come to prayer with great appetite and inflamed desire: and as he that hath no appetite to meat gets one with strong exercise of the body; so about to pray we must stir up our devotion, either by reading, or diligent examination of the conscience; sixthly, to inflame him the more, let him that prays think that he comes to a most rich vein of gold, from whence he may carry most rich treasures; seventhly, with his mind and heart lift up, let him on the one side behold the greatness of God and his presence, and on the other his own vileness and multitude of his sins, and that yet notwithstanding all this God vouchsafeth him a free access and audience: eighthly, with humble and devout gesture of body, let him do unto God most profound reverence in heart and tongue, saying; Shall I speak unto my Lord being but dust and ashes? ninthly, and lastly, let him do all these with great observation, but yet without scruple, or too much anxiety of heart, if he forget any of them. 2 What is to be observed during the time of prayer I refer to the former tract of meditation, where I have showed these four requifites in this part; first, a preparatory prayer; secondly, certain praeludia and prefaces; thirdly, certain points; four, certain colloquies with God. 3 After prayer these things are diligently to be observed: first, a particular examination is to be made sitting, or softly walking, for a quarter of an hour, how our prayers have succeeded, well or ill; if well, then are we to give God thanks, to humble ourselves, and acknowledge that this was not our own, but only proceeded from the goodness of God; if ill, then to beg pardon of him for it. Secondly, inquity must diligently be made wherein thou hast been defective, and a firm resolution to be holden of more diligent observing them hereafter. Thirdly, thou must retain in thy mind some fruit which God hath communicated to thee in prayer, that thou mayst convert it to thy benefit: four, briefly and wisely dispofe of all the business of that whole day, that thou mayst conceive the good purposes which God inspires in thee. Fifthly, diligence must be used, that all the day we remain in a continual devotion, as much as may be, free from all distraction, never at any time for getting God, but every where from the heart proclaiming, The Lord was ever in my sight. Sixthly, Psal. 10. to conclude, that this exercise may be profitable, thou must determine twice every week an examination upon all these things that belong to prayer (seeing it is a thing of most account) and herein thou shalt examine how thy prayer hath succeeded, whether thou hast made any passage in it, whether thou hast felt any impediment and the like; and to this end thou must confer week with week, and month with month, and appoint certain hours of the day to this purpose. But yet it remains that we speak somewhat more of those 8 kinds of prayer, that herein we may know; first, how to give thanks; secondly, what things we are to pray for; thirdly, for whom to pray; four, of whom we must ask; fifthly, how we must ask. 1 Mental prayer, as we have said, is an inward talking of the soul with God, to whom he expresseth all his Petitions and necessities without any noise of words, and this is of two sorts; first, when the soul by itself findeth out sighs by which it speaks unto God; as if the soul should inwardly say: o Lord God thou hast enriched me with many blessings, give me grace to use them all to thy glory and my own salvation; secondly, when the soul doth ruminate with itself some vocal prayer (as the Lord's prayer, or any other which it hath committed to memory) and offers unto God the Petitions therein contained. In prayer therefore wherein a man hath to do with God for the most part three things are necessary: first, to give him thanks; secondly, to ask things necssary: thirdly, to offer up unto God himself body and soul. 1 Now that we render unto God worthy thanks for his benefits, we must propose to ourselves a double catalogue of them in our memory: the one of benefits in general, as his Creation, Preservation, Redemption, Vocation, justification, Sanctification, Election, his gracious patience & long-suffering in expecting our return, and the like: the other of particular benefits, which as they are proper unto every man, so must they specially of every one be remembered; as namely that he is borne of good and Christian parents, that he is of a good constitution of body, and sound, that he hath been preserved and delivered from many infirmities and dangers of body and soul, and such like: every one of which benefits if we do but a little ponder with ourselves, we shall find a most large occasion of giving him thanks; and that we may have rule herein to proceed by, let every one give him thanks: first, for the blessings of nature; secondly, of Grace; thirdly, for blessings acquired. Also, first, for the good things of the soul; secondly of the body; thirdly, for outward good things in particular: of all which he must take an account of himself, how God hath stored him with them, that he may be thankful for them. And indeed it is meet that continually we give thanks unto God, seeing every moment we receive benefits from him; for no moment is there, wherein we receive not from God, life, sense, understanding, and all other good gifts both natural and supernatural, that are in us, or belong unto us: Therefore if when thou receivest any benefit from any man, thou art presently thankful for it, how canst thou but be ingrate unto God, when receiving innumerable benefits from him, thou dost not answer them with a thankful heart? Thou shalt therefore give thanks for things prosperous, because they are given thee for thy comfort: for things adverse, because they are ordained for thy correction, and the augmentation of thy eternal Crown: thou shalt give thanks for spiritual gifts, because they every the soul, and for corporal gifts because they preserve the body which is the palace and habitation of the soul: Thou shalt give thanks for the things given unto thee, because they belong unto thee; for the things bestowed on thy neighbours, because they belong to such as thou art bound in charity: Ever shall thy heart meditate that good word of Thanksgiving; ever shall thy mouth, in what estate soever, sound out thankfulness unto God, that whilst thou givest thanks for continual benefits, thou mayst thereby be disposed to receive better benefits. 2 Our petitions and requests unto God consist generally in two things: namely, in begging remission of our sins, and in begging some other grace, virtue or good thing we desire to have. The things which we are to ask of God are all contained in the Lord's prayer: but besides these general petitions which daily are in the first place to be made, every one ought to ask certain special things most necessary unto him, which either he must retain in his memory, or else keep a catalogue of them with him, which he may at pleasure in his mental prayer use. First, therefore he must ask of God grace well to perform 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: four, to gain that virtue and those helps to godliness which he stands most need of; but chief charity, humility, the gift of prayer, and increase of faith: praying with the Apostles, Lord teach us to pray; Luk. 11. Luk. 17. and, Lord increase our faith. 1 Every Christian, I confess, must generally labour with God for remission of all their sins: but yet it shall much help his conceit and memory to distinguish them thus: desiring first remission of all the evil he hath committed; secondly, of all the good he hath omitted; thirdly, of all the time he hath wickedly spent: or to desire the pardon of all his evil thoughts, words and works, and of the omission of his good thoughts, words, and works: But especially a man may cast the eye of his mind upon these four: first, the commandments of God and his lawful Governors; secondly, to the seven mortal sins; thirdly, to the three powers of the soul, the Understanding, Will, and Memory; four, to the five senses of the body: For in these are all the sins that any man can commit, comprehended: therefore let him reason with himself in his mind a little upon every one of these points, and desire specially pardon of his sins committed against this or that commandment, in such a kind of sin, with such a power of the soul, or external sense of the body. 2 We must generally pray for all men and things, as Christ hath taught us in that blessed prayer of his own: and especicially for special men and things, but chief and necessarily for these: first, for the whole Church of Christ, wheresoever dispersed, or howsoever despised, over the face of the earth: secondly, for the conversion of all Heretics, schismatics and erroneous persons, that they may be brought home into the bosom of Christ's holy Church: thirdly, for the whole kingdom where thou livest, and namely for the King's Majesty, and all the Governors and Magistrates, Ecclesiastical and Civil: four, for all our Benefactors who do us good, and minister to our necessities: fifthly, for those that are committed to our charge, or under whose charge we are: sixthly, for our enemies and persecutors: seventhly, for all that are in any necessity, or suffer any adversity, in body or mind. This prayer for others, Chrys. as a Father saith, of all others is most acceptable unto God: unto it we are many ways obliged, and therefore it is no day to be omitted: And as we must pray for others, so must we not be unmindful to give thanks for others, for the benefits conferred upon all men, for benefits bestowed upon all Christians, private or public persons, and advisedly considering both the persons and the benefits severally, to give God thanks for them no less than if we give thanks for ourselves. 3 If you ask of whom we must look for all these benefits, and unto whom we must give thanks, the answer is easy and ready; at God's hands we received all, and unto him alone must we give thanks: he it is that heareth the prayer, and therefore unto him alone must all flesh come, this is taught us out of the blessed mouth of our Saviour; When you pray, say, Lnk. 11. Our Father which art in heaven, etc. 4 The last thing is to know how we must ask; surely we must be furnished if we will speed: first, with those three divine graces, Faith, Hope and Charity: Faith, considering that God is able to do all that he will, and as much as we stand need of: Hope, considering his infinite goodness, and thence conceiving a desire and assurance of obtaining our petitions: Charity, ask the things only that may make merely for the glory of God, and the good and salvation of ourselves and our neighbours: secondly, that in ask we use all incessant and important obsecrations, such as in our Litanies our Church useth: thirdly, in humbling ourselves, and setting forth our own vility and indignity, as the most unworthy wretches in the world. 3 I said, that in our business with God, as we must give thanks to him, and beg of him things needful, so we must also offer unto him ourselves, this is a sacrifice unto him most acceptable, and therefore the Apostle begs it so earnestly of all Christians: I beseech you brethren, Rom. 12.1. by the mercies of God, offer up yourselves, a holy, living and acceptable sacrifice unto God: So that nothing less is this sacrifice, but our whole lives, our bodies, souls, our goods, within us, without us, our thoughts, words and works, all must be sacrificed unto him, and dedicated to his honour, never any more to be used after the conceit of our own perverse will, but according to the most exact rule of Gods most holy will. And these things which I have spoken concerning Thanksgiving, Petition and Oblation, are to be done mentally: for these contain a most elegant manner of continuing in prayer a long time. 2 Now must we come in a word to vocal prayer, this being either public or private, in both which is required due preparation and attention, we will observe these three things: First, that being about to pray, he first enter into himself, recollecting himself a little, and lifting up his heart to God, he direct the whole work he is about to the only glory of God, begging of him assistance that he would establish his mind in him alone: secondly, in the progress of his prayer it is good, that first he pronounce all the words distinctly, without too much haste: secondly, that by some paw sings, as in the end of the Psalms, where we say, Glory be the Father, etc. he renew his attention, that if his mind be distracted he may gather it up again, and beg pardon of God for this neglect: Thirdly, the prayer being ended, thanks are to be rendered unto God, and pardon of sins and defects therein committed humbly begged. There is another excellent way of vocal prayer, both easy and full of devotion, and not subject to distraction, which we may often use, but especially in journeying, and at such times as we cannot fitly have opportunity to pray in another sort: And that is to recite the Lords prayer, or any other which we have by heart, and that all by leisure, inter-posing so much time betwixt every sentence as that one may well pause and take breath, in which distance of time inward consideration is to be had: first, of the signification of the word: secondly, or of the Majesty of the person to whom we speak: or thirdly, of our own vile and miserable condition and estate. 3 The mixed kind of prayer consisting both of mental and vocal prayer, is more easy than that of the mind, and may be used so often as a man shall find himself, in respect of some indisposition of body or mind, unfit for meditation. And this method of praying may be used, first, concerning the commandments of God: as for example, taking any precept of the Decalogue, or ten Commandments, and to ponder with himself how ill he hath observed that commandment until this hour, calling to mind the sins he hath committed against that commandment, and in mind begging pardon of them, and then concluding with the Lords prayer: secondly, concerning the seven capital deadly sins, seil. Pride, Avarice, Luxury, Envy, Gluttony, Anger and Sloth, he may proceed in the same sort, and beginning first with the sin of pride, he may first observe and call to mind the sins he hath committed in that kind; secondly, desire pardon for them; and thirdly, shut up all with the Lords prayer vocally uttered. Thirdly, concerning the three faculties of the soul, Memory, Understanding and Will, in which he may follow the same order of praying, mentally and vocally, as before, as for the point; first, why God gave him a Memory; secondly, the sins he hath committed, not using the Memory to that end for which God gave it him; thirdly, closing all with the Lords prayer. The same course to be holden concerning the Will and Understanding: four, concerning the five senses of the body, the Sight, Hearing, Tasting, Smelling and Touching: lastly, every man may use the same form of prayer in respect of the duties of his Calling, and that with much profit and facility; first, pondering why God hath placed him in that Calling and Degree: secondly, how often he hath sinned against God, in neglecting and abusing the duties of his Place & Calling; thirdly, concluding all with the Lords prayer from the heart and mouth, to store him with fit graces for his Calling, and forgive him the slips and errors committed in his Calling. Now before I put a period to this discourse of prayer, it will not be impertinent to stir up the heart of every Christian to the practice of this so necessary a duty: And the rather for that in this declining age of the world, most sort of people are very remiss therein, for the most part making it a custom rather than a duty of Religion. Religion, which indeed is nothing else but the worship of God, is of all moral virtues the most noble, producing many, both inward and outward most excellent actions: but of the inward none so worthy as that of prayer and devotion. This Religion is a virtue resting in the will of man, by which all due worship and reverence is done unto God, and prayer being the act of that virtue is the lifting up of the mind unto God; for the will moves the understanding to do all due worship and service unto God. But how great the dignity of prayer is, may not obscurely be derived from Religion whose offspring prayer is: for if Religion be a virtue obtaining highest room amongst all moral virtues, then must prayer which is the act of Religion be most excellent of all other acts of virtues: for albeit this be no Theological act, yet more loftily than others, it respecteth and looketh at God as at the end and complement of all. Yea even from the lifting up of the mind, which by all the Saints of God is attributed unto it, the worthiness of prayer shows itself; as if the mind given to prayer scorned the remembrance of the creatures, lifting up itself to the most excellent Divinity itself: And surely the thing itself, if we consider it according to the conditions of men, seems to have extraordinary worth in it: for if so great honour be achieved from the acquaintance and nearness of Kings and Emperors, that men value it before riches, or any other thing beside, as the often and much affected ambition of that honour doth testify; what honour shall we account that which the often conference and familiarity of God begets. Upon this hinge doth hang the commendations of all the holy Fathers and Saints of God in all ages, all of them have most greedily embraced this care; for this cause have they hid themselves in Defarts and Dens, for this alone forsook all preferments; this was the most fat pasture of great and worthy minds, and not only those whom Christ by his example taught, continuing all night in prayer, departing into the Desert by the space of forty days, and for thirty years together without many words, attended his Father's pleasure; but even those forerunners of his blessed coming did most religiously and duly in all ages reverence this Divine exercise of prayer; of which, what more un-excepted witnesses can be, than Abraham walking the Deserts, Moses feeding his Sheep, Elias and Elisha inhabiting Mount Carmell? Who setting aside all other respects, and taking upon them the worship of the only true God, seemed so much to forget themselves, that they seemed to carry minds in the body void of the body, as it were by prayer transformed into God. With such power is prayer endued, that the same thing which befell the Master of all Wisdom, the Son of God▪ whilst he prayed in Mount Tabor, that his countenance was changed, the same seemeth often to befall those skilful and zealous in prayer, that whilst drawing the Divine Beams from the society of God, they show some excellent thing to other men, as from a higher degree to be looked on, which may strike reverence into the beholders. Surely, it must needs be matter of great sublimity, which as soon as it gets place in man's heart, begets in it an immense hope of felicity: For seeing it is evident, that those good things which make man happy can be derived from no other fountain then from God, which though albeit the most bountiful God do freely give, yet will he have them demanded of him; it cometh to pass that he who conceives to himself a firm purpose of this care and endeavour, hath already found out the right way of happiness, and hath happily entered into the same. Hence is it that our capital enemy useth a thousand machinations, either to deter us from our enterprise, or to make us go on with the less animosity and courage, for he knows, that such as march on valiantly under this Ensign, put all his Troops to the sword, themselves being such as illustrate many with the light of God, and stir them up to emulation: it cannot be but such as are devoted to this most fruitful exercise, must needs prosperously succeed. And not without cause, for there the minds besieged with all kind of evils, do gather new forces, and are made more puissant, both to tame the unruly passions, and also to acquire more virtues: For albeit they enter un-armed, yet they go out armed and more valiant to fight; of which, that our saviours most courageous confronting of his adversaries after his prayer in the Garden, was a sure argument: For Prayer establisheth the heart with magnanimity, it is conceived 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 help? And how can he 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 speak of those hidden comforts, the knowledge of God, the contempt of the world, the peace of conscience, and many other true tokens of the sons of God which are imprinted in the minds of such as use this holy exercise? Believe it, whatsoever by the most wise and eloquent men and Orators of the world can in this kind be spoken, is less, than these Orators of God by thus exercising themselves do obtain. What then ought we to do, seeing God requires this incessant duty of ours, but that so much of our short time here as may be taken from the necessary employment about things of this present life, and our ordinary Callings, should be consecrated unto prayer? For this is, as it were, the very spirit of life, which lifteth up man from the dregs of this world, into the fellowship and unspeakeble fruition of the most hidden things of God. There are but three sorts of good things in this life, wherewith man's heart is ravished, and all these are most richly attained unto in this heavenly exercise. That which is profitable is hereby by obtained, even unto a certain kind of immunity, from indigence and need of the profitable good things: for it is plain, that men addicted unto prayer are less vexed with hunger, thirst, heat, cold, and such like, and therefore they use both meat and clothing most sparingly. That which is honest they obtain, even to the most high familiarity with God: And that which is pleasant they obtain, even to the most in-effable and most chaste delights and pleasures of heaven, which in this world they most happily take a taste of. That I may therefore give a right farewell to this point; the drift of all men prayers is to be so grounded on the unmovable rock of faith, that there be no haesitation in him that prays, but that he assuredly trusts by Christ to obtain the good things he demands; which assurance must be derived 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 move even the stones. 1 Reason. God, albeit he had not provided for man's help, neither the Incarnation, Passion and Death, of his only begotten Son, nor the holy use of the Word and Sacraments, nor any other thing; yet of his own goodness and natural propensity unto mercy, he is most merciful, nor can he manifest his goodness and mercy in so high a degree to his other works, as in sparing: for it is the highest degree of goodness and mercy to do good to such of whom he is injuried. Seeing therefore God hath made all his works to manifest his goodness, and nothing makes so much to the end of his glory and manifestation, as to have mercy on men most miserable sinners, certain hope may be conceived that he will grant pardon to them that faithfully ask it, and give them both grace and glory. God is more propense to do good, than the fire is to burn, if therefore the fire, as often as nothing hinders it, burns and consumes all that is put upon it: Surely, nor will God so long as nothing with-stands him, but have mercy; but nothing hinders God, nor can, as long as man doth seriously will and desire God to have mercy on him: therefore even the most wicked may hope, if they seriously desire it, that God will forgive their sins, and give them all necessaries. thee was never any man living from the world's beginning, so wickedly given to wine, or intemperancy, that was so much delighted with the pleasures thereof, as God is delighted in having mercy: If therefore the Drunkard and intemperate man do not only willingly take his pleasures, but is violently carried away with the stream of them: Surely God, without any disgrace of so great Majesty, nay, with much honour and dignity, doth as it were hastily run to take those pleasures of showing mercy: The event proves it true, he therefore sent his Word into the world, his Son, because he is delighted in quickness of mercy, for his Word runneth very swiftly. Seeing then that God, when he showeth mercy, doth a thing to himself honourable, first, to the glory of his great Name, agreeable to his Palate and Disposition and therefore pleasant to him: yea, let me say also profitable; for so many servants he gains, as there be men on whom he shows mercy. Who can be so mad and barbarous, as not to conceive most uncontrollable hope, and assure himself that the most munificent Lord will give him whatsoever he penitently, and seriously asketh. 2 Reason. The most merciful God from everlasting (when there was none to entreat him, nor as yet the world was created) being most propense unto goodness foreseeing Adam's fall, decreed that jesus Christ our Redeemer should be incarnate, and when the fullness of time came, he was incarnate of the blessed Virgin, was borne, and for the space of thirty three years suffered all kinds of discommodities, and at last dying the most shameful death of the Cross, purchased my salvation with his precious blood, and by this price of his blood so offered himself to the Father for me being but one, as if he had thought of redeeming none but me, so that his blood all of it, was no less shed for me, then if Christ had shed it for none else, which the Apostle seemeth to have thought, saying, I live in the faith of the Son of God who loved me, and gave himself for me; where he speaketh more particularly then when he saith, Who gave himself for us, and loved us. If then Christ shed every drop of his blood for me, being but one; If all his labours, and bloody sweat in the Garden were for me, being but one; If he cried unto the Father with strong cries and tears for me, being but one, as if the matter had only concerned the forgiveness of the sins of one man and no more; who can be so ignorant, meditating this, but easily will arise from the dungeon of despair, and in the midst of his heart conceive un-repellable hope? This reason is able not only to give health to the sick, but life to the dead. 3 Reason. Besides the most unspeakable love of God exhibited to us in Christ, who is the foundation of our hope, Christ himself hath spoken in the Gospel many things to stir up our hope; Ask and you shall receive, etc. But above all, that; I say unto you, whatsoever you shall ask, believe that you shall receive it, and it shall be done unto you: These words to stir up our minds and beget hope, are most forcible: I say unto you; As if Christ had given his Obligation for the truth of it, to bind himself to unworthy man, requiring only this condition of us, that we hold a good opinion and faith of his goodness, that he will give us what we ask. And how consonant to reason is this? Is there any Prince that promising faithfully he will give to some that ask him, a piece of silver, so they ask faithfully, that performs no this promise? Or do any doubt of it that are wise? If then that most high Potentate of heaven and earth, that cannot loof any of his riches; nay, who the more he gives tho richer he is, do promise to give to them that ask faithfully, being able to do what he list with a beck; Who is so mad, that doth not undoubtedly hope and ask; nay, which doth ask, and doth not obtain? Now than if God, who is most propense to do good, as the first reason proves, and of his own accord sent his Son, his only begotten Son, delivering him to most bitter death, that I might by him obtain what I ask, as appears in the second reason; And to conclude, the Son of God himself, both God and Man, my Redeemer, have bound himself by promise, most ample and most worthy of himself, to give unto me what I faithfully ask, as in the third reason: it must needs follow, that I must not only swerver from all Christianity, but even from the right use of reason, or else most constantly hope for the eternal good things of salvation, which I pray for. The Fourth Days journey of the Soul to Heaven, is Holiness of Life. THIS indeed is the full complement of all the rest; to hear the word with judgement, to meditate upon Divine Mysteries with diligence, and to pray unto God with devotion, are to small purpose, except there follow practise and application of all these, in the life. Our labour then must be in this discourse, first, to give some general precepts how to acquire those virtues that help to the sanctification of life; and to root up the vices which hinder the increase of godliness in our hearts: Secondly, to propose a daily method of practising such holy duties as being performed will make our whole lives a sweet smelling Sacrifice to God. 1 The ignorance of a sure method and means to beget the seeds of virtues in man's heart, is the cause that so few do arrive at the Haven of Perfection in any measure: Insomuch that hardly shall one find one man in all his life that hath attained to any competent habit of any one virtue. All virtues, as the learned do well observe, are either infused into the soul by the only grace of God, which giveth all good things, or else are acquired by the industry and labour of man, being helped thereunto by the grace of God's holy Spirit, for the obtaining of which, let him consider these points following. 1 He that will attain to any virtue, as humility, or the like, must know these five things to be very necessary. 1 An earnest and great desire of that virtue, which is engendered: first, by pondering the glorious beauty, nobility, excellency and necessity of that virtue; secondly, how it pleaseth God that a man be adorned with that virtue: thirdly, what examples and admonitions Christ left of that virtue: four, how displeasing and detestable to God the contrary vice is: fifthly, how far I am yet from that virtue, and what is the cause of it. 2 Prayer, whereby with most earnest supplications he must beg that virtue of God. 3 Frequent meditations upon that virtue; in which he must revolve with himself, these four points: first, how pleasing this virtue is to God: secondly, how excellent in itself: thirdly, how necessary to man's salvation: four, what worthy benefits and fruits it briugeth with it. 4 A continual exercise and use, as well of the inward, as outward acts of that virtue. 5 Examination, whereby to discuss himself daily touching his defects against this virtue. 2 Albeit all virtues are desirable, yet the more easily to gain the habit of them, we must take some one by the space of a month, or as shall be needful, wherein to exercise ourselves; and so long to frequent the acts thereof until we have gained some habit therein: else we shall hardly ever come to a wished end. 3 Before all things, those virtues are most to be loved and laboured for, which are of most moment, and which every one knows to be most necessary for him; the rest by little and little are to be sought for: And surely, to speak generally, two virtues seem to be chiefest, and most necessary for all men, Humility and Charity. 4 It is profitable in acquiring of virtues to read some book, or chapter, writing of that virtue we propose to ourselves, and of the contrary vice. 5 And it will bring no small furtherance to gather some choice sentences from Scriptures, and Fathers, and profane Writers, to be committed to memory, and and often to be repeated. 6 Lastly, it is most profitable to propose the example of some Saints of God, who have excelled in that virtue; but chief the example of jesus Christ, to be imitated. But before I depart from these instructions, how to acquire necessary virtues for sanctification of life, let me reveal unto you the rules of two devout and learned men, which they advise to be observed in this affair. The one is Saint Bernard, who gives two rules very profitable for the attaining unto perfection: Ber. libel. de formula Hon. vitae. If (saith he) thou wilt fully obtain what thou intendest, two things are necessary: First, that thou withdraw thyself from all transitory and earthly things, that thou regard them no more than if they were not: Secondly, that thou so give up thyself to God, as that thou neither say nor do any thing but that which thou constantly believest is pleasing unto God. 1 The first thou shalt by this means attain unto. 1 By all means which thou art able to do, thou shalt vilify thyself, reputing thyself to be nothing, and believing all other men to be good, better than thyself, and more pleasing unto God. 2 Whatsoever thou shalt hear or see in men professing Religion, except it be evidently flagitious and profane, think that it was spoken or done with a good intent, albeit it may seem to the contrary: for human suspicion is no true guide, but easily deceived. 3 Thou must labour to displease no man. 4 Never at any time, speak any thing of thyself that may seem to import thy own praise, albeit he be never so much thy familiar with whom thou speakest, nay, labour more to silence thy virtues then thy vices. 5 Speak not ill of any man, albeit the thing be never so true and manifest, except it be so that otherwise thou shouldst betray the truth. 6 More willingly apply thy ear to the commendations then to the dispraises of any man. 7 When thou speakest, let thy words be few, true, ponderous, and of God. 8 If any man propose vain things unto thee, as soon as thou canst cut off his speech, & turn thyself to the things that are of God. 9 Regard not whatsoever befall thee or another, albeit most dear unto thee: if it be adversity, be not thou grieved; if prosperity rejoice not, but think it all nothing, and praise God. 10 Have all the care that possibly thou canst, that thou intent diligently things profitable for thy soul. 11 Flee occasions of much speech, for it is better to be silent then to speak. 12 When thou seest any thing that displeaseth thee, look if it be in thyself and cast it off: if thou seest any thing that pleaseth thee, look if it be in thyself and hold it fast; if it be not get it, and so shall all things be unto thee as in a glass. 13 Do not murmurre with man concerning any thing (except thou believest it will profit) how burden some soever the thing be that thou hast. 14 Never affirm or deny any thing pertinaciously and stiffly, but let your affirmatives and negatives be powdered with the salt of doubtfulness. 15 Alway abstain from immoderate laughter, laugh but seldom, and with few men open thy mouth. 2 The second necessary point to Perfection is thus obtained. 1 In prayer be instant and intentive with great devotion, both on days and seasons appointed for it, and also in private, and that which thou offerest in prayer offer in thy heart; and that thou mayst confirm the things thou readest, diligently think on them again & again, and imagine the state and condition of them, in whose memory thou shalt speak these things. 2 Ever have in thy mind these three things: First, what thou hast been: secondly, what thou art: thirdly, what thou shalt be. What thou hast been, because a filthy seed; what thou art, because a vessel of dung; what thou shalt be, because a banquet of worms. 3 In like manner conceive the pains and torments of those that are in hell, and that they shall never be ended: and for how small and slender pleasure, they suffer such great evils. 4 So mayst thou imagine the glory of heaven, and that it shall never be ended, how shortly and quickly it is acquired, and how great grief and sorrow may they justly conceive, who for so small a thing have lost so great glory. 5 When thou hast any thing or fearest to have which displeaseth thee, think that if thou wert in hell, thou shouldst both have that, and also whatsoever thou wouldst not have. 6 And when thou hast that which pleaseth, or thou wishest to have, think that if thou wert in heaven, thou shouldst have that, and whatsoever thou wouldst have: but if in hell, thou shouldest neither have that, nor yet that which thou wouldst have. 7 Whensoever any Saint's day is celebrated, think of him how great things he sustained for the love of God, because they were short things that he suffered; and what things he hath obtained, because they are eternal good things. 8 In like manner think, that the torments of the good, and joys of the wicked do quickly pass over; and that these with their undue joys have gotten eternal punishment, but those with their torments have obtained eternal glory. 9 Whensoever any slothfulness overcomes thee, then take unto thee this writing, and diligently ponder all these things: and think on the time which thou so losest, that those in hell would give the whole world for it, if they had it. 10 When any tribulations do afflict thee, think with thyself that those in heaven do want them: in like manner when God sends thee any comforts, think that those in hell do want them. 11 Every day when thou liest down, examine diligently what thou hast thought, said, and done that day, and how thou hast spent the time which was given thee, in which to lay hold on eternal life; and if thou hast well spent it praise God, if ill and negligently, lament it hearty: if thou hast thought, said, or done, any thing which gnaweth thy conscience, eat not until by repentance thou have disburdened thyself. 12 This for conclusion I say: that thou imagine two Cities, the one full of all torments, which is hell, the other full of all comforts, which is heaven, and unto one of these thou must of necessity come: Behold what it is that can draw thee unto evil, or hinder thee from doing good; surely I believe there is nothing that thou canst find in this whole world. Sure I am, that if thou dost well observe and do the things that are here written, the holy Spirit shall dwell in thee, and shall perfectly teach thee to do all things, therefore thou shalt well perform these things, and not neglect them, read them twice every week, on Wednesday and Saturday, and as thou shalt find thou hast performed what is written, praise thy God who is good and merciful world without end. Now followeth the exhortation of Thomas Aquinas, Aqui. Opuscu. 68 which he made unto a friend, wherein he proposeth a fit way of attaining both Divine and human wisdom. Because thou hast desired to know of me, beloved brother in Christ, how thou oughtest to behave thyself in acquiring the treasure of knowledge, take this counsel from me in this business, that thou mayst by and by pass by the little Rivers into the main Sea, because by things of more facility it behoveth us to pass to things more difficult: This than is my admonition and thy instruction. 1 First, I command thee to be slow of speech, and that thou do slowly ascend to speak of any business: Secondly, embrace purity: Thirdly, neglect not to give thyself to prayer: Fourthly, show thyself amiable and loving unto all men: Fifthly, be not inquisitive of other men's actions: Sixthly, show not thyself very familiar to any, because too much familiarity breeds contempt, and ministers matter of withdrawing thee from thy studies: Seventhly, put not thyself at any hand, into the deeds and words of worldly men: Eightly, , above all things shun discourses: Ninthly, omit not to imitate the footsteps of good and holy men: Tenthly, respect not of whom thou hearest, but what good thing soever it be, commit to memory: eleventhly, the things which thou hearest or readest, give thyself to understand them, and certify thyself of all doubts: Twelfthly, use all diligence to commend to the treasure-house of thy mind, as much as possibly thou canst, even as one that is desirous to fill a vessel: Thirteenthly, seek not after things beyond, and above thy reach. And following these steps, thou shalt carry, and bring forth on thy shoulders, as long as thou livest, both boughs and fruits most profitable into the vineyard of the Lord of Sabbaths: these things if thou dost follow, thou shalt attain to the thing thou affectest. Now having laid these short grounds of procuring the virtues tending to sanctification and holy perfection, as an entrance to the sequent Treatise, you may remember that in the front of this last part, having said that the ignorance of a certain method and Art whereby to direct us to the attaining of Christian perfection, and the knowledge of a right serving of God, was the only cause why so many Christians came so far short of their duty & drift herein, as that scarce one was to be found who had made any competent passage into the habit of any one virtue, I must now, as my first ground of this Discourse, according to my promise, set forth this method and Art of serving God aright to every man's view. Wherein for our better proceeding I will, first, give some more general instructions to direct us in all our actions: secondly, some more particular, for the repairing of that slaughter which sins have made in man's soul: thirdly, I will speak of the love of God, and of the things which a man ought to love: in which love consists the fulfilling of the Law, and of all our good works. 1 If it be true which S. Ambrose writeth, that the ignorance of order and manner whereby things are to be done, doth much trouble and deface the quality of ones desert and work: and that he is not to be thought to have the full knowledge of any thing, who knoweth what is to be done, but yet knoweth not the order whereby he is to proceed therein: Then it is manifest that it profits very little that a man do know all that is written concerning the service of God, if withal he be ignorant how, and by what means the same is to be put in practice. And albeit all Arts, and knowledge of good things do slow from the supreme Artificer God, and many are enlighted with his goodness, and prevented with the blessings of sweetness, yet are we not for that cause, to omit our duty, nor is the obligation of doing what is in our power dissolved, in searching into his Precepts and Will, and such things as are necessary for us, to the end that we may do what is pleasant in his sight: to which purpose this present method is necessary, whereby we may know and be able to put in practise all those excellent things which the holy Scripture teacheth us. Nor let any man think it superfluous, that we shall have instructions given us, helping to the service of God, seeing the whole Scripture witnesseth it, and the Apostle expressly, that we are God's fellow-Labourers: 1. Cor. 3. But we cannot say, that he doth truly or sufficiently help, that doth not help so much as he can, and aught to help: Nor is it any thing else for us to be helpers unto God, then to move the soul in all our works, as much as we can, to repair the grievous losses which sin hath brought into the soul, and purely to love God above all. Besides, there is no cause why any should excuse themselves in that the anointing of the Holy Ghost doth teach all things, and so there should be no use nor need of any Art, or method, whereby to learn the serving of God. For that is true, but yet so as that we be not wanting unto the Spirit and to ourselves, in searching and labouring by all holy means to come to that knowledge: For the holy Ghost teacheth not those that are altogether unwilling, much less such as reluct and strive against it. Nor let any think this sweet yoke of the Lord to be heavy, in spending so much time to attain so high and heavenly wisdom, whereby to use this method of serving God aright: For if usually men spend three, four, or more years in Grammar, Logic, and other inferior Arts, nay sometimes all their lives, if they study to be perfect in it: how much better shall he bestow his whole life, to learn perfectly this most heavenly Art, to teach us which, our most dear and heavenly Master jesus Christ came down from heaven unto us, and with so much labour and pain performed it? therefore let not any be discouraged in following this course, if he find in himself many disabilities: for herein it chanceth to him as to an infant, for he having a soul, hath not yet the use of reason, and having a body, feet and legs, yet cannot go, but when he begins to grow and to move the members of the body, he can go, yet for all that with much difficulty, and often falling, until increasing in years and by continual exercise, he goes so freely, that when he listeth he can run: The same thing falleth out in holy exercises, whilst one begins purely to serve God; for albeit the soul be found, yet it is so bound and burdened, & so without power whereby to move itself in this journey to God, as the whole Scripture declareth, that we cannot walk at all, and if we be moved something towards it, yet it is with such difficulty, faintness and fall, as that our walk is but a very standing still, if not rather a very going backwards; but when we shall have practised this method and means of serving God, for some short time, we shall grow to such strength therein, that we shall do things which before we durst not hope for, and shall so run through these high and heavenly journeys, as that our motions may rather be called the motions of Angels flying, then of men walking on the earth. And it is much to be forewarned, that no man make any pretext or excuse of serving God in this ensuing manner, as contenting himself with the ordinary manner of serving God to be sufficient to bring him to salvation; for it is the will of God, even our sanctification: 1. Thess. 4. and not our sanctification for some short time, or in some one part of body or soul, but during the whole life, and throughout the whole Spirit soul and body. Seeing then that the lovers of the world are never satisfied with riches, honours and pleasures, but still wish and seek for more, yea God commanding the contrary; neither let us be content with present graces and virtues, but labour for an increase of all graces, and of that Crown of glory which we daily expect, seeing God so earnestly desires that we should obtain it: and if so be our minds and appetites be not therefore set upon this course of godliness, because it is profitable for us to salvation; yet let them for this cause enlarge themselves to the highest extent of serving God, because they know it is the will of God; that in all things we might be magnified, as the sons of such an eternal Father, who is in heaven, and admonisheth us saying, Leu. 19 Be● ye holy, because I the Lord your God, and Father, am holy. Having promised thus much concerning the harms which ensue the ignorance of a certain method in serving of God, I will now descend to the first part, which is the general instructions directing us in all our actions, wherein we must observe these seven several instructions and helps. 1. Instruction, That knowing ourselves to be naked, miserable, and of all good things indigent, we should labour ever by all means to procure the grace and help of God, that there may be such a change made in our souls, whereby we may seel that our will insists upon this, not to seek the things that are our own, as our own, but to seek God, and whatsoever good thing is in him; and ourselves as the thing that is of God, and wherewith of his infinite goodness and mercy he wisheth himself to be served: so that we hold evermore his most excellent graces, and infinite glory, as our own goods, nay far more excellent than our own: and that we praise him and rejoice in him more than in any good thing which either we have, or hope for, or can happen unto us, accounting it a perfect happiness, that the Majesty of God may possess infinite good things, and now it doth possess, and as not having any care or regard of our own selves; yet labouring by all means that we may be received into heaven, where we may behold him, and more perfectly enjoy him, not for our own joy and comfort alone, but for that, the Divine Majesty being of infinite glory, of his infinite goodness would have us to be so magnified, with the sublime inheritance and riches which himself possesseth, and with him, all those which for their last rest and good, do desire, that the Divine Majesty may have so great glory as it hath: and this is to be one Spirit with God, and is the sum of all Christian perfection. For it is a doctrine clear by the sacred Scriptures, and holy Fathers, that we were all brought forth into this world, not to rest and settle upon the brittle good things of this life, and in them to solace ourselves, seeing they are the least, lowest and vilest of the good things of God; but that using them so far forth as they serve for our necessity, according to God's ordinance, we spend our whole lives in the sublime and high works of our great God; who to this end created us, that he might make us blessed, and the enjoyers of his own self, who is an infinite good, in whom we shall far more eminently, and abundantly possess all good things, than we are able to magine. Again, we may observe, that albeit God have not tied us under the commination of eternal death, that we should perpetually intend nothing else but his observance, but only then, when any of his commandments are to be observed: yet by the law of equity, whereby we ought to observe ourselves, as the sons of so great a Father; not only men of a Religious Profession, but even all Christians, are bound to procure unto themselves a more sublime, and heavenly degree of sanctity, and evermore to serve that so mighty a Lord and Father. For it was not of some few, but of all in general, that the Lord pronounced those words; Let us make man according to our own Image and Smilitude: And then is man wholly found according to the image of God, when he exerciseth himself herein, to know and love the wonderful things of God, taking exceeding great joy thereat. And in the Gospel he saith, Be ye perfect, Math. 5. as your heavenly Father is also perfect: Surely it is most meet, that he be holy, who is the son of him, whom Seraphines incessantly call Holy, Holy, Holy: that never forgetting whose sons we are, we should not think it sufficient to be holy in a low degree; but, as our frailty will suffer us, to strive for the goal of all perfection; abstracting our hearts from the love of all earthly things, and reflecting them upon our Father who is of infinite goodness, and with great affection illuminateth and sanctified all that come to his Majesty, as to the Father of infinite dignities and excellencies. Knowing then our Obligation whereby we are all bound to this duty of holiness, and chief such as have taken upon them the office of Guides and Shepherds. Let us withal remark, that as in this world, the greatest nearness and friendship which a mortal man can obtain with a King is, that he be of one will, desire, and affection with him; so true sanctity herein consists, that a man be of one spirit and will with God. But to come to this sublimity and height of honour, it behoveth him to travail through the passages of all virtues, which the holy Scripture every where describes, and the Son of God with so much labour hath taught us. Thus having seen, as through a casement, wherein consists our change from men naked, miserable, and destitute of graces, to divine and heavenly servers of God, scil. by seeking nothing but the good will of our good God in all our actions; we proceed to the instructions following. 2 Instruction, That we ever have an eye to the end and scope, by which we ought to be admonished to do those things that serve for the reparation and remedy of our wounded souls: yea, whatsoever we determine to do, before all other things, the eye of our observation must be upon the end that moves us to the action: This is most necessary to be known, and every moment to be looked on: for there is no work that hath in it more goodness, than it receives from the end for which the work is done; which end if it be evil, the work also must needs be so, although of itself otherwise it were good. Seeing then God is an infinite Good, that must needs be the greater good work which is more purely performed in his sight: For declaration whereof it is to be noted, that it behoveth the servant of God, who would please his Lord, to plant in his soul a very puissant will or habit of willing engendered of strong and frequent acts of willing it: which will or habit, so engraffed in him may move him and make him think, that whatsoever he doth in body or soul, whatsoever he shall think or speak, nay, all the virtues he shall acquire, together with this same remedy of his soul, and all his devotion; I say, that all these things are done, because God would have it so, doth ever require them of us, and is for his infinite goodness most worthy of them; or else because, that by these duties he should perform something acceptable unto him. Once the Divine Majesty said to his Disciples, joh. 15. That for this cause he spoke unto them, that his joy might be in them▪ But this is the joy of God which is in us, as one saith, whereby he vouchsafeth to rejoice concerning us, Aug. namely, when we are obedient to his will. But no manner of service is so acceptable to him, as that the servant of God should so will that which he willeth, so desire what he desireth, that whatsoever himself is or can be, may with all his force be powered out to the obedience of God, as he that in every work conceived no other end which might move him to work, then to be willing to please God, and to do a work acceptable to him. This I say is the thing I mean, that he should in some sort forger the good and glory which may befall himself from the practice of virtue, being only mindful of God which requires it; and for this cause only would do it, because God willeth it, and commandeth it, and not without great cause, of his goodness, requires it. To make this plain by example; Conceive a sick man who for the recovery of his health desires some meat, or medicine, and not only desires it, but procures it; in the mean time it falls out, that some dear friend of his falls sick of a more dangerous disease, and stands much more need of that meat or Physic: here he that was first sick being unmindful of his sickness how great soever, and of that desire he had to it for his own sake, begins now to desire the same, and to procure it, not to himself, but to his friend; so that the love to his friend makes him desire and procure that which is needful for himself, not to satisfy his own necessity, but the necessity of his friend: so that after he hath by sundry ways busying himself found it, he perceives in his mind a certain boiling desire to get it for his friend, as forgetting that he needs it himself, and having gotten it, rejoiceth greatly that the will and necessity of his friend is satisfied. The like aught it to be to him that should move the servant of God to every desire and work, even the like by all means: namely, that in his soul he feel an instinct whereby to desire and do that is good: but that desire must be because God willeth that the thing be done, and by that leads a man to perform obedience to him, as if it were very necessary to him; and ever forgetting that by these virtues which he sought, desired, or wrought, he should attain glory and salvation. For it is a far more necessary end, that we therefore work because God would have us to do it, and for his goodness which moves us to love and serve him; then that we ourselves should possess glory: For we ought to desire that we may enjoy glory and good things chief for that cause because God would have us to desire and have them, and that in having them we might love him, and after an excellent manner serve him, and not for our own profit, joy, or glory. And so great is the magnificence and goodness of GOD, that by how much as we do in this manner the more desire or do any good thing, so much more shall be our glory in heaven. This instruction, I confess, may seem unto many, to be full of difficulty; but surely, the beginnings of all things do appear to be such to all beginners: for they judge they shall never attain to that they have begun: but yet so long do they exercise themselves in those things, that by continual exercise, they become Masters, where at first they durst not call themselves Scholars. And observe it for truth, that if any man have a will inflamed with devotion, he shall do all these things with such facility, that in a sinal space of time he may seem to have done wonderful things. But unto him, who is not enkindled with so great a flame of devotion, this must be a rule which we now lay down, wherein shall distinctly be touched the manner and reason which he must observe in attaining unto it. Let a man on the one side propose God as his chiefest friend, and himself on the other side: when the will is moved to desire any virtue, or profitable thing, let a man consider with what end he it moved, and he shall perceive for the most part, that he is moved either with fear of punishment, or love of glory and virtue: Now this motive ought not to satisfy us, although it be not evil, but seeing man's will prevented and assisted by the grace of God, hath so much freedom and power, in some measure, as to forsake the one, and choose the other; and seeing we know the will of God to be much more excellent, and more worthy to move us, than our own will, we must now forbear to be moved after that manner as we have been, and turn all our will to desire the same thing after the best manner, namely, because he would have it so, who is worthy of all obedience. Surely, he should of right account himself vile and wretched who desires or doth any thing, moved thereunto with a natural desire, albeit the thing be good and holy, seeing he hath ever the will of GOD present before him which should move him ever to will and desire; but chief, seeing GOD gives ever such strength as that one may forsake his own will, as it is stirred up with a natural desire, albeit a good desire, and be moved with a heavenly desire. And so much difference there is betwixt these two scopes and motives, that nothing in this world differs more from another, than these two do the one from the other; so that the one of these is incomparably more excellent than another: as the Sun exceeds the brightness of a candle; the Sea, a drop of water; infinite talents of Gold, a piece of Lead. Therefore let us ever endeavour to desire, and work, being moved with so happy an end and motive, seeing the Divine Goodness most desirous of our advancement and glory doth bind unto do all our works, corporal and spiritual, great and small, proceeding from the body or the soul, even such as are done according to our natural disposition, to do them, I say, only because it is the will of God we should do them. For all our actions from the least to the greatest, serve for the conservation of this natural life; and as we cannot forsake them, so in using them for the love of God they much further to the increase of a holy and happy life: and so the least and meanest work we do is, in the sight of God, of more worth than the best and highest action performed of him that hath not the same scope. And indeed it is a thing wonderful and worthy of memory, that in the sight of God it should be a thing of more dignity to eat meat with this scope and motive, then with any other motive, as namely, that we enjoy the glory of heaven, to fast, or power out our blood for the truth. Not that it is not an excellent thing to desire the possession of heavens glory, but for that this motive is so much more excellent than the other, as the whole world overvalues a nut shell. That therefore we may be induced, through this happy motive, to do all that we do, all the motions of body and soul bending unto this end, we must be very intent that we never pass from one work to another, nor never begin any work until we feel our selves to be moved unto it for this, that we think, or know, that God would have us to do it: For which purpose we must know, that God with an infinite jubilee and desire, wisheth to be beloved or possessed of all men, and with the same will, wisheth that with every motion of love, which in every moment of our lives we work, we should love him: and how often soever we shall love, or do any other thing, we should do it, being attracted thereunto with this his infinite will: so that this is the rule we must follow in all things, that whensoever we will do any thing, we must never begin it, until having first cast our eyes upon God, we shall perceive that we desire this for the infinite joy which he hath of this our good work. Which being sensibly known, that God is most worthy to be obeyed and served in this so sublime a nature, then obeying this will, we bring into execution whatsoeucr we determined, as altogether forgetful of our own good. For just it is, that his blessed Will who created all wills, should have that pre-eminence and dominion over all wills, that not only they should obey him in all he commands, but also that whatsoever we do, we should do it, as forgetting to perform our own proper wills, and obtain our own glory, but that both in the one and the other Gods holy will may be fulfilled, without any other respect. But because as many men think themselves rich, when indeed they are but poor, reckoning their chickens in the shell; so many thinking they feel the said motive and esteeming themselves to have done great things, do at length find they are but small: for it easily falleth out, that one considering the sublimity that consists in loving of GOD, and desirous of those excellent and true good things, and also being in the favour of God and state of salvation, hath an enkindled desire to enjoy that love, and yet that desire is no perfect work. For albeit that desire be of a thing that is perfect, yet is that desire no perfect work, if the perfect motive of the mind be wanting, namely, that such desire proceed from a strong will we have, to desire such love, because God would have us to enjoy it to our advancement, which he greatly desires. The same that we say of this desire, may also be spoken of many, who are carried with a great zeal of salvation of Souls, or good of the republic; and such as are hungry and thirsty for Righteousness, and weep for the evils which they see and know to be in the world: all which things are good, but yet may be most abject and defective, if they want the said true motive and scope: therefore we must be very regardful, that whatsoever we do, we be moved unto it with this motive. And that we have spoken of these words, aught to be understood and practised in all those infinite motions which do offer themselves to the Soul of what kind soever, yea in the resisting of every temptation: for we must so labour, that Gods will may reign in ours; as that nothing must arise from our will alone. It is true, that such as enter into this course, shall find much difficulty, and spend much time in acquiring this excellent motive: but let none be discouraged, for do not many worldly men labour all their lives for vile things of no worth, & yet do not obtain them? But we shall surely obtain this gift, if with intimous humility we labour for it with perseverance: but he ought greatly to reprove himself: who shall think it is of any estimation, dignity, or price, to observe these things, and yet shall not for the greatness of the reward promised, which is to obtain the said motive, be stirred up to seek it. And surely, it is not amiss to prae-admonish all men, that at the beginning, great coldness will happen unto him that directs his works after so high a pitch, doing all things to God alone: and he may wonder, that having taken the more sublime way, yet he should find less devotion, as he may wonder, that approaching to the fire, yet feels it grow more cold: but we must know, that whoso doth well consider the cause hereof, shall find, that of necessity such coldness will seize upon him, and yet his work is of no less worth: for the cause hereof is, for that we neither do nor love any thing more for our own proper good, as we were wont, and is natural unto us: but for the only love of God: we remove from us the root, from whence commonly and naturally all joy and pleasure was wont to spring, that is, our own good and quiet; and we assume another's good, namely, the glory of God, for the rest and end of our labours: which being a supernatural thing, and unaccustomed to us, no wonder if it bring much pain to make such a change. From this ariseth that lukewarmness; until we be accustomed to feel, esteem, price, love, and much more to value GOD'S glory then our own, as the thing which we love much more. And having gotten this, than we shall approach the fire that will not suffer any cold fit to tarry on us. Now the end being known, for▪ which we must do all things, some may admire, that seeing the sacred Scripture, chief the Gospel being so perfect, and requiring such exact obedience: yet it seems not ever to propose this end and motive, when it admonisheth, commendeth & prohibiteth, but for the most part either threatens punishments or invites by promising glory. To this I say, that our blessed redeemer the Son of God, the author of all evangelical docttine being in himself most perfect, did often in his own person take upon him the things which belonged to our frailty and infirmity, that he might descend to our frailty, as fleeing, hiding himself, serving death, etc. so his pleasure was to write his doctrine in such words as our frail and miserable conditions required, who for the most part are moved to do all things either for hope of glory, or fear of punishments. But yet observe withal that as our Saviour took upon him these our infirmities with great perfection and love, so the Saints of God do hear the Gospel and accordingly do live, moved with threatenings and promises therein contained, yet without the loss of the excellent motive of which we have spoken. Whereof if any man doubt, and think these not to be compatible or can stand together, namely the threats of hell and glory of heaven, with the motive of Gods will: let him consider, that when our Saviour saith, except ye also repent ye shall all likewise perish; in this threatening are two things to be noted. First the punishment threatened. Secondly, the will of God, wherewith God threatens: and this is his will, that we should serve him arid not perish. The true servant of God, aught to obey this precept, not that he may avoid the punishment, but because God who threatens would have us to repent, and not to fall into that punishment. So being mindful that God's desire is we should serve him, and not fall into so great an evil, as once forgetting the punishment, we repent & turn to God. With this perfection therefore do we work, yet moved by the comminations of the Scripture. And so the Scripture containing that most high and perfect serving of God, albeit withal, it hath that which seems to be of frailty and infirmity, whereby to stoop to our frailty, and to move us to do as our frailty requires. And that promises and threatenings in Scripture are thus to be understood, may appear by that first and great covenant of serving God with all the heart, etc. which he doth not sufficiently perform, Mat. 21. who towards God doth not bestow all his powers to serve him, and both to desire celestial glory, and abhor the pains of hell, as well desiring that, as detesting this in the same manner as we have spoken: namely that the last and chief end of both be, the fulfilling of Gods will and his obedience and glory. 3 Instruction. That it be cometh all men, but chief those who are sacred persons, to serve God according to this more sublime and heavenly manner. There is no doubt, but that God being in the highest heavens is also justly esteemed for the most high God; but the service and obedience due unto him, must be performed in a most sublime and exact manner. That which our Saviour said to one he meant of all, Math. 19 if thou wilt enter into life, keep the commandments: it was not the young man's raske alone, if thou wilt be perfect, sell all thou hast and give unto the poor; but every man's part is in that service. This was well patternd out unto us by the son of Majesty itself, the Son of God, who forsook all things on earth, whose sacred life was exercised with many grievous labours, not that that most holy and princely person stood need of them, but because it much concerned us to imitate those sacred steps; he would become a servant that he might teach us to serve. In all things he served, that we might understand what a laboursome and exact soul in all virtue that must be, that rightly desires to serve and love him: No man is exempt from that great commandment of loving God with all the heart, with all the soul, with all the mind, with all the strength, with all the heart, with all the affections, all the soul, with all the life, all the mind, with all the understanding: all the strength, with all the external things of the body. It is the part of the heart to know, of the soul to will, of the mind to be able: of the strength, from the heart, soul and will, to know will and be able; nor only with the good health of the body, with strength, beauty, agility, and other gifts, but also with our riches, dignity, and authority, to glorify God, and do him due and meet obedience. So that whatsoever good thing we can do in heart, soul, mind, and strength, God requires of every one under the necessity of a commandment. Yea when all is done that was commanded us, we may say we are unprofitable servants. If he be worthy of reprehension, who going about to do some necessary and profitable thing, shall slightly cast it off, and put himself into some base and abject business; How much more is he to be blamed, who being borne to this end, that with all his heart, soul, mind, & strength he should serve the Lord, who is most worthy thereof, and from whom there is most benefit to be expected: yet omits this and betakes himself to the service of the creatures & vanities of the world, which do suddenly vanish and bring much harm with them? As if all be to be blamed who serve not God in this exact manner, how much more are they suable to a severe penalty, who have dedicated themselves by a special function to his service, as are in some sort his familiars in house and table. How exactly ought they to follow the steps of him that hath called them, Math. 19 saying follow me? Which being spoken to all sorts of men, we cannot but gather thus much of every man's duty out of it, that it is not enough, that we do the thing we do with love, but of love and for love. For these are the footsteps which he commandeth us to follow. So we must not fulfil something of that is written, but the whole. Nor is it sufficient in his service that we do our duty with love, or love accompanying it; but it behoveth us to do it of love and for love. We see the servant serves his Master with love, who loves his Lord and Master, but yet doth it not for love, seeing he would not serve him except he expected a reward from him. But he should indeed serve him with love and for love, if he served him only for this, that his Lord desired it, and held his service grateful: and because he loves the goodness and society of his Lord, without any other respect. And such obedience it is that we learn of our master Christ; saying, follow me. Which signifies that we must do whatsoever we are commanded to do with love and for love. For to follow Christ, is to do that which he did for our instruction, and in the same manner that he did it. But undoubtedly he did all things with love, and for love, seeing that is the most sublime manner of working, therefore so must we do, albeit we cannot do it with such perfection as he did, therefore we must not think that God commands us to follow him in doing only, and not in the manner of doing too: seeing it is to no purpose to do, if the manner of doing aright be absent; namely to do with love, and for love. For we cannot suspect that so excellent, magnificent and liberal a Lord as this, would teach us a doctrine of small use and profit; but of singular moment, so that we observe therein, as well the manner as matter. 4 Instruction, That the cruel slaughter which sin hath made in man's soul, is the cause of such great difficulty in serving God after this sublime and heavenly manner. For this purpose, those that will serve God aright, must consider their own dispositions that they may be able aright to meet with their own defects, therefore they must know that the evil whereby they are drawn from serving God after this most divine manner, proceeds from sin, which hath weakened the soul, and subdued it to itself. For if sin had not interposed itself, we should have done every good thing with much facility; but sin once arriving in the Soul, all our desires, wills and appetites are become so dissolute, disordered and rebellious, by that grievous special disease arising from sin, that now loathing that which is good, we scarce love, affect, or desire any thing, save the most abject, worth less and vicious things, forgetting that infinite good unto which we were created, as the thing wherein we have neither relish nor savour. And hence proceeds the confusion and perturbation of the soul which we feel in ourselves so much distracted from the true God, whereunto we were created, that the thing which is absolutely and only good being cast off, we incline ever, and greedily follow that which is evil. Yet must we know, that howsoever this sin hath made such a slaughter of graces in the soul, that there is not one friend left to take arms against it; yet doth not our obligation cease from binding us to do what is our duty, and for which we came into this world. For albeit this great infirmity doth so enfeeble us that we do all good things with great difficulty; yet doth it not make us altogether so impotent, but that we are capable of grace and divine favour, whereby to repair this our former overthrow and destruction. Besides we must observe, that by so much more do we grow to an admirable disposition of serving God aright, which disposition had ever remained in the soul unto all good things, if sin had not diseased it, by how much more we shall have our appetites and desires repaired and disposed, which by sin were formerly indisposed. And he shall have them repaired, who with an attentive care and profound consideration of the things we speak of, shall direct them all to the Lord, with a repugnancy to all things that are without the will of this Lord: and a following of all such remedies as are here described. And in that degree wherein any shall obtain this, in the same shall he be advanced here in sanctity, and afterwards in glory. And there is no doubt, but herein one may so profit by assiduity and diligence as that he may do all things with great faclity and delight: to which he shall be the more easily advanced, if he often and attentively read these instructions. 5 Instruction. That we have in our bodies and souls sufficient means for the reparation of this decay and ruin, if they be stirred up by the grace of God's spirit. As we have both body and soul, so we have in both of them instruments wherewith to work. For as the body hath feet to walk, hands to work, mouth to speak, and the like, so the soul hath the understanding wherewith to know, the will wherewith to desire, and diverse other faculties of the appetite. But it must be observed, that the more excellent the worker is together with the instrument, so much more worthy is the work, so that all things concurring to the act be suitable. Corporal actions have so much more excellency in them, by how much the instrument of the soul concurring to the act is more excellent. Now that is called a singular instrument, which to the production of the act is moved by a good end: Therefore the most excellent instruments are the understanding and the will, which can be moved of God alone: as we have said in the second instruction. Therefore of small worth are corporal things which do not so proceed. And this is it that Saint Paul said, 1. Tim. 4. bodily labour profiteth little. But the actions of the soul are of another kind: namely, because of themselves they may be of great profit. As if one exercising his understanding should consider, how base and abject the honours of this world were, and of what value those things which God commands are; and how unspeakable that glory is to which we aspire; also to know how one may moderate his passions and the like. Again, if one exercise himself in his will, loving that which he knows is good, and refusing that is evil. Such refusals of the soul should be very profitable, albeit the body were very idle; for by such exercises would be produced excellent habits, and the evil habits destroyed; which thing of itself is very laudable, albeit done for the only love of virtue as Philosophers did: yet much more being in a Christian who hath faith, but most of all, if in every work we join faith with our intention actually directed unto God. Hence may it be observed, how much every one ought to be exercised in the actions of the soul; which thing he may do, whether he be employed in body or no in every time and place, so that speaking with another in any temporal affair, yet may he in soul work, by loving God, recaling to mind some of his works. This may seem difficult to him that hath not attained the habit thereof, yet custom will make it easy, as we must remember that virtue is practised about difficult things. Therefore violence is to be used to the will, that thou mayst become an industrious workman, to do singular things with facility. Which if thou dost not attempt, no marvel is it, that thou canst not be more devout towards God, seeing he is ever ready to assist thy desires unto that which is good, and to withstand thy proneness to evil, so that thou do rightly use the means. And be sure that if thou desirest on earth to be a great and excellent friend and servant of God thou shalt the sooner attain unto it, by how much thou dost daily more and more use these instrument of the soul, thy understanding and will, at all times and places. And this is it which advanceth the Saints of GOD to so much glory in heaven, the neglect whereof is so blamable on earth. Seeing then our highest glory consists herein for the most part, that we work by these instruments of the soul, and our ruin in the neglect of this exercise. Let us see what course we must take who have as yet been even lifeless, to use these instruments of the foul. And that we may begin with the understanding, leaving the will to the next instruction, we will premise this theological and Philosophical fundamental rule: that our natural appetite doth naturally desire that to which it is inclined, & seems pleasant to it, not standing need of any thing to help or invite unto it, but rather necessarily & as it were coactedly desiring it. But so doth not the will work, burr first consults with reason, and finding that the thing is convenient for it, it is then freely moved to will and desire it. Therefore the Philosopher said, that nothing was desired that was not foreknown. Whence we collect that the knowledge of the soul which we have in our understanding, is like a light whereby the will may see what it ought to desire. This therefore being presupposed, we must chiefly regard, that to do well and perfectly, the understanding do not err in knowledge, which bceing had, presently the will is moved to desire that which is so known; but if the understanding do err, which often comes to pass by the malice which blindeth us, or happily it erreth not, but the will through the liberty it hath to evil, will not follow that it knows to be good; then man falls into all kind of mischief; therefore omitting many things which may serve for this purpose; this is chiefly to be observed, that we be most attentive ever when we will use the understanding, that when we would desire to do any good work, or to get a disposition thereunto, namely, to be despised of men, to flee all delights of the world, which godly men ever abandoned, in these and the like which seem to be grievous unto us to do, or desire, by and by we must use the help of the understanding, whereby we consider and apprehend these things as most precious and acceptable to God, and such as do accompany the godly men to heaven, without which he is ever out of his way to that happiness. Which assoon as it knoweth to be such, than the will takes courage to will and embrace that thing and also to practise it. For albeit the will, as it is assisted by God's Spirit, worketh sweetly, yet often the difficulty and sharpness of the thing, so deters it, that it faileth to work, omitting the duty it is bound unto; but as we endeavour to make way unto it by the understanding as I have said, it will assume such courage and strength, that (the excellency of the work being known, albeit most painful) it will desire to do it, and almost with as great facility will do it, as that thing which it naturally desireth. He that works after this manner, shall easily become a man of singular virtue, and shall make a wonderful repair in his soul of the slaughter and ruin which sin hath there made, and shall also with great facility do that which maketh men happy, both in earth and heaven, namely know in a great measure the wonderful things of God and knowing to love them, and loving to rejoice in them, contemning all earthly joys and pleasures for them. 6 Instruction, That God is pleased to give to all his Saints and such as from the heart seek to serve him, such a strength of will, whereby they may both desire & love, refuse & detest every thing (in a great measure) which either helps forwards or hinders their salvation. This is surely to be known of all, as the chief foundation of all this discourse, and of all holiness of life: containing a memorable Cannon of the freedom & strength of will, which God by his Holy Spirit hath renewed and repaired in the souls of his faithful servants, and so rousing up the soul from a dead sleep and spiritual lethargy, and benumbedness. But here let no man deceive himself, as though this freedom of will were natural and in his own power; for without the goodness of God, 2. Cor. 3. we cannot think a good thought as of ourselves; How much less can we will or work it? But presupposing this, we say it is in man's power to desire, or not to desire any thing which he judgeth to be desired or refused, and that, to this or that end as often as he listeth: as for the purpose. There is no man but he may desire to be dis-reputed and dis-esteemest of men: albeit thing to some men be difficult to incline unto: he may also to diverse ends desire it, and make choice of these ends as he listeth. For a man may desire it, thereby to obtain the modesty of the mind which is a good end: he may also affect it, to the end that in something he may be like the Son of God, which is yet a better end: and he may wish it, that by abjection & contept, he may be so disposed to godward, that God may find in him an acceptable obedience, by perfect love & charity, & this is the best end of all the rest. Now to give an example of refusing to will and desire a thing: a man may omit and refuse, and not desire to be esteemed, or to be he loved before other men, and that to the same ends which we have spoken; albeit by corruption of nature he be inclined hereunto, greatly to desire to be esteemed and reputed in like manner, as it is in every man's power (in some degree) whom God's spirit hath sanctified, to desire or not to desire any thing, so is it to do the same as often as he will bend his will and use the holy means thereunto. Yea every hour as by how much oftener he inclines and enforces his will to desire or not to desire, so much sooner shall he extinguish in the soul all vicious habits, and engender those virtuous. For better declaration whereof, let it be remarkable that to produce the act of willing the thing which we abhor, we must consider that God is hereby served, in that we do desire this thing, and incline ourwils unto it, and as it were use violence to the will to effect it: even as the sick desires the bitter potion, because it brings health with it, which yet he naturally hateth because it is bitter. But the act of not desiring, that which naturally we wish and effect, is, whilst considering that the thing is not acceptable● to God nor profitable for us, we incline and in some sort enforce the will, that it should not effect and desire it. And this shall be truly not to desire, when we enforce the will, albeit there remain a certain repugnancy of sensuality, as we see it fall out in the sick man, who will not eat the meat, albeit he have an appetite to it, because it is hurtful to him; and it is something profitable for him, to be unwilling to eat it, albeit the inordinate appetite he hath to that meat be not taken away. So we see that we may produce the acts of virtue as often as we will, being assisted by the mighty working of God's holy spirit. But we must consider, that besides the continual care we ought to have of exercising the will to desire the good things that are to be desired and to omit and refuse the evil, whereby the evil habits being rooted up, we may plant those that are good: it concerns us much, most often to use this present instruction, whereby to restrain those first motions, which do much confront and impugn even men much given to virtue: or those motions in which we are longer captived, to which we do sometimes consent, though in smaller sins; as to be delighted that our words or actions should be had in some estimation, or other men's to whom in some carnal and worldly respect we stood affected: or to be sorry and lament for the contrary, namely for their injuries, or for the averseness of others from us. In all which, albeit sin may seem but to have a little share, and that to consent and belong, holden in these, seems not to be deadly, yet so great damage is hereby brought unto the soul, as he well knoweth it, who seeks God from the heart. For from hence it is, that the soul is blinded and dulled, and made heavy and lumpish to all good things. Therefore he that would be evermore the Lord and Master of his acts and a potent man in God's favour, so that he may easily do the will of God, must by and by resist the first motions of his will, desiring and affecting injuries, labours, sorrows, contempt and every kind of contradiction which offers itself, resisting such appetite of sorrow and grief which in the first motion offers itself for such injuries and the like. And on the other side, considering honours, men's favours, and all such things as are sweet and delightful to the flesh, which move in us any complacency, or liking, we must be ready, that in our will we may bring fourth the act of not desiring such things as we naturally covet: for so doing we shall first eat the sin & vanity, & by often doing, obtain most excellent habit, all wicked habits being expulsed. And albeit that often our evil habits and customs makes it difficult to desire that which is good; or not to affect the evil; yet being in our power, as I have said, albeit at the beginning weak acts are produced, yet must we not be slack to bring fourth such acts, for by little and little they will gather strength, and bring no small benefit to the soul. For ever as he that gives himself to the study of grammar, if he at first learn but to decline a noun, he thinks he hath done no great thing, but as he goes on and learn to decline diverse, at the end of the year he will both understand, and speak almost all things, and so much the better, the second and third years, and so at length will become a perfect grammarian, especially if every day with all diligence and care of memory and understanding he apply himself to the study, all which care and endeavour is very needful to become perfect: so in this most sovereign art of serving God, how much more necessary is it to employ all our wits and time, unto which knowledge, not one only habit but many are required, as the habit of the love of God and man, chiefly our enemies, the habit of humility, Patience and abstinence, every one of which requires more time to learn then grammar, seeing in our souls are rooted sundry other habits contrary to these; which never falleth out in him that learneth grammar or any other science. Yet observe, that by how much as the acts which the will produceth are more vehement and frequent, by so much sooner are habits acquired, as it falls out betwixt two of unequal wit, that the one profits more in a year, than the other in two, applieth his study with all his power, the other labours but little therein. And we call that a vehement act, as when one is injuried, or despised without any precogitation, or preconceived imagination thereof. If then we incline the will strongly, so much to desire this, as that we should rejoice at it, whereby through such joy the soul might he tamed against that which it first loved, against the will of God: this we call a vehement act. On the other side, honour and favour of men being offered us, if then we puissantly incline the will to turn away from these things because such favour and honour might be impediments to contempt and direction which is the way to humility; which God so much loveth. Such acts are of so great efficacy that a few such would produce an excellent habit of humility and patience: and so may we say of other virtues. But above all, our frailty requires that we labour with great sorrow, we root up vices out of the soul. And we do not only kill the root of vices, that great one of sin brought forth and practised, but every small inclination which we feel in ourselves to sin, is the root of sin, moving us to do so against that which the Gospel commandeth us. Therefore we must strive to strangle these inclinations, as the children of the most high God with all our power. For albeit such roots are deeply planted in the soul, yet by frequent acts at length we shall so extirpate them from the land of out flesh, even as we are wont daily to root up out of the earth, the roots of corporal plants. For such roots are not eradicated and unrooted at one two or three blows, but by many and frequent strong achievements and labours: but by many more labours, is one vicious habit to be displanted, for it hath laid his roots much lower and more fixedly both in the body and mind. This instruction may seem to contain nothing but dry and barren words, but such do the grounds of all acts and sciences seem to be: yet of such great benefit is this instruction, that this alone sufficeth to teach us the manner and reason of doing well, albeit all other means were unknown. And it is so necessary withal, to be known, and fully understood, as it is necessary for him that would make a strong and stable building to know and have a sure foundation. And it should be in vain to hope for virtue in an eminent degree by the ordinary way, this way being neglected. For want whereof many have laboured but without fruit, as it falleth out in many affairs of the world, whilst a due and direct order is not observed, which is the life of every action. 7 Instruction. That there is a way of planting good habits in the soul and rooting out the evil: and that by the foresaid instruments: and withal, that it is the office of humility to be ignorant whether we have obtained these good habits, and withal the grace and favour of God. He that would rightly serve so great a Lord as GOD is, presupposing that the slaughter and ruin of the soul consists in evil habits, and the reparation in good, which regularly are produced by many acts, or a few but those vehement & strong; must consider that seeing all habits are placed in the soul, the acts also by which they are therein produced are principally done by the instruments of the soul, albeit sometimes they receive help from that which is corporal. As for the point: a man desires to build a house that might give him contentment, money he hath yea and also materials ready prepared: but yet how long soever he shall think on this business, or desire it, he shall never obtain it, until he begin to work, and join one material to another, as is required in building of houses. So if a man be impatient and desirous to correct it in himself and obtain the habit of patience; although he be injuried both by word and deed, although he desire the habit of patience, yea although he bridle his mouth from words, and restrain his hands from revenge, yet shall he never get the habit of patience, except he help himself, chief by the inwards of the soul; often moving his understanding to consider, the great benefit of patience, and inclining his will as the instrument necessary for the producing thereof, to affect and desire injuries and persecutions for the love of God, and our redeemer, who exhorts unto such things, and suffered such things for our sakes. And such a habit is thus to be produced, as in the sixth instruction we heard. Thou offerst to the thought of thy understanding this objection; what wilt thou do, if such or such an injury (namely such as thou abhorrest) were done unto thee. Suddenly from the evil habit that is in thee, there ariseth in thy mind a certain horror of this injury. Therefore presently call to mind, the great good which accrues unto thee by the sufferance of this injury and the like, and thou shalt bind thy will to desire such things, nor shalt thou leave thus to bind thyself unto it, albeit that it seem wholly to be constrained: for there is ever some voluntariness in it, and so often shalt thou produce such acts, that, that may increase which seemed scarce to be voluntary, that thou mayst voluntarily suffer injuries, and that this habit may be planted in thee. And this example may serve also to plant the habits of other virtues: namely by considering the great good of these virtues, and compelling the will unto them. And if thou consider that it is the will of GOD, that thou shouldest be averse from all filthy pleasures of the flesh, and compel thy will never to desire them, not so much as in thought to dwell upon them, albeit it be but for some small time, thou mayst in few days attain to an excellent habit of chastity. And thus may one be enriched with all holy habits. But we may observe, that (as before) if by the only praecogitation of an injury, one may gain the habit of patience, much sooner and better may it be held, if indeed injury be done one, or any other thing, wherewith we seemed before men to be confounded and debased, so that we compel the will to desire the same. For the acts of the will receiving this injury are more vehement, and so do more tame the Soul, then are those of the will only desiring, or receiving an injury only in cogitation offered, namely by thinking that it shall, or may chance. A few vehement acts do work more strongly and effectually to produce a habit, than many remiss, which he must very well observe, that desires to be one of Almighty GOD'S most chiefest Servants. For he must neither say, or think that he will do what in him is to obtain the grace of GOD and other benefits of his, who doth not also wish and withal rejoice in himself whilst those things are offered to him by which he may be the better disposed unto them, seeing these are so necessary for the discerning of vices and increase of virtues, to the obtaining of perfect charity, in which consists all the good and perfect obedience of God. Therefore to this end it is very expedient to keep the will very firm and steadfast, in the desire and love of God, and hatred of evil: to which purpose it will not be a little available to ponder the considerations and reasons, whereof books exhorting to devotion are full, namely, why God is to be loved and evil detested. But yet let not this be forgotten, to the end that we may ever be restrained with the bridle of fear, from falling into presumptuous sins; that albeit one may have gained most excellent habits of virtues, yet is he not thereby secured, that he hath gotten the true good, namely the grace of God: which albeit he assuredly hath, whilst he hath these things which we here speak of and shall speak, yet can we never naturally know when we have these things, in the manner that the will of God is we should have them, and so we cannot be certain that we have obtained the grace and favour of God. But it is very apparent, and a principal sign we have gained it, is, when we so in our minds handle the virtues whereof we have gotten the habit, as we think of other men's virtues: namely that thence our heart should not be more extolled, but bless God and give him thanks, who is the author of every good gift, and equally to rejoice for these as well as the other, for the praise and glory of God, which is equally manifested in the one and the other. To conclude, that we may not cast the salt of our sloth upon the things that are here written; it must be considered, that if any seem to endeavour to gain some of the things which are here said that aught to be done, and cannot attain them: he may know, that this befalleth him because he endeavoured not to obtain another thing, which is here written, that he ought to procure. As for the point, if any do much labour, not to feel the injuries that are done him, and yet doth not strongly endeavour to come to a detestation and hatred of himself (of which we have here written in his place) he shall profit very little at all. For GOD suffers not nor regards a man's endeavour and labour for one virtue, with slothfulness and neglect towards another. The 2. thing I proposed in the first part of thus last days journey of the Soul, to be discoursed, was a particular view or such furniture as was requisite for the repairing of man's Soul slaughtered and ruined by sin. This discourse might be without bounds if we should measure it according to man's lymitlesse corruption, but the true servant of GOD, who by the former general instruction is come unto the knowledge of those many murders sin hath committed in the soul, and how much he is enabled to help himself by such instruments as he hath received from GOD, calling first upon GOD for help, by which means he may use this power and those instruments, with such others as are necessary to this purpose: it followeth, now that he exercise himself in such things as are very necessary to that reparation. First, therefore he must be exercised in rooting up sin in the Soul, that being about to perform any duty to GOD, there may be nothing so much to offend the eyes of so great a Majesty. So this being done he must deck himself with such habits and virtues, as may make him appear beautiful and graceful in his sight. Which is to be performed by these exercises following. 1 Exercise is concerning sorrow for our sins, which helps much to relieve the discomfiture of the soul: and of the manifold evil that comes by sin. He that hath offended so great a Lord as is our God, by such grievous treacheries as we have done, & would now again come into his service: it is meet that first he labour to get his offence pardoned, & that to do this he use those means whereby he may more easily be restored to grace: and that we may not as desperate persons, or conceited idiots think that no remedy is to be found for so great a malady as that of our malice, the divine goodness ever desirous of our good hath provided for us an easy remedy, namely that we should be sorry for our heinous proditions and offences which we have committed against his goodness, and no sooner shall we intimously from the heart conceive this sorrow, but by & by all our wiekednesse shall be blotted out of his memory. So great is the malice and poison of sin, that to the extinguishing and putting out of the same, not all the sorrow and tears of all men in the world is sufficient of itself; how much less the sorrow and tears of one man alone? but yet so great is the clemeney and mercy of our Lord, and of such, value is the unvaluable price of the precious blood of the son of God, that he is pleased, so that we repent our sins with a sincere heart, and with a lively faith apply that precious merits of that spotless Lamb of God to our wounded souls, to supply in mercy what is defective in our weakness, and to accept that all sufficient sacrifice of his blessed Son upon the Cross for a complete and full ransom and satisfaction for all. And surely it is but just and right, that we grieve for our sins committed, for there is no man living who is not naturally grieved, and doth not repene that he hath done any act, whereby either harm may ensue unto him, or he may be deprived of any good thing that he affected. Now sin is the cause that we lose that infinite good, euren GOD himself: it is the cause that grace is taken from us, wherein consists all our riches, it is the cause that we become Satan's servants, and GOD'S sworn enemies, it is the cause that he that dieth in it, shall for ever be deprived of, the inheritance of heaven, and buried in infernal dens, and justly ought he to suffer so great evil, who commits Treason against the most supreme GOD, who was content to die, that he might give unto us life. To recount the evils wherewith sin affects us, were to number the drops of heaven in a storm of rain. Therefore our sorrow for sins ought to be longer than any words can reach, seeing our GOD offended, is so good and so worthy of our service, and never to be offended: whose anger and offence ought most to urge us, and: whose will and goodness, above all things to move us to blot out our sins with the sobs of our hearts, and tears of our souls, that being put out of his sight, that divine goodness may be pleased with our lame obedience. But the manner of acquiring this sorrow, if the heart be found to be hard, is, that we represent to the Soul, the evil that proceeds from sin and compel our will to desire that it were not committed, and that God had not been offended by it. And this act of the will we must labour often to produce, sometimes generally for all sin, sometimes discoursing from one sin to another, and with the greatest endeavour we can, albeit sometimes we may seem to have no sensible grief; for such is not in our power, nor is absolutely necessary at all times: God in whose hands it is will give it us, if we often assume that which we can obtain: and in this sorrow he that will rightly begin to serve God, must continue a month or more. 2 Exercise. Must be in the hatred of a man's self, a thing before all other requisite in expelling the evil customs of the soul. For as from the love of our Saviour spring innumerable evils, from which ill customs and habits do arise, to when the love of our Saviour ceaseth, and the hatred of our Saviour entereth, to which the Gospel in many places exhorts, every sin and evil custom is banished. But because such kind of hatred seems at the first sight to defer us from this exercise, for the inbred love which every one hath towards themselves above all things in the world, unto which also every man is bound, we will first show the manner how every one ought to hate himself: Secondly wherefore every one ought to hate himself: and thirdly how this hatred can stand with true charity which gins at the love of ones self. I Presupposing the rule and Canon of the sixth instruction, the manner, wherewith every one ought to hate himself, must be this, that he neither will, desire nor assume to himself any thing that may delight him besides that which without the offence of God he cannot omit, but if he must desire it and take it to him, than it must be so done, that as much as in him is, he be sorry for it, conconsidering how unworthy he is of all delectation and pleasure in respect of his sins, and thereupon is sorry that he is compelled to admit it, yet in as much as it is the pleasure of God, he willingly and joyfully admits it. As for the purpose, eating, drinking, & the like, which bring some delectation with them, thou must never assume, will or desire them for thy own comforts and delights, or to satisfy thy own appetite, nay thou must with a firm will determine with thyself, that thou wouldst not admit it, if the will of God were not such as would have thee to do it, To hold this firm resolution, it is needful that thou call to mind the sixth instruction. And herein shalt thou know that thou hall gained such a will, when thou takest only so much of these, and in that manner as thou thinkest God would have thee to take and desire. God would that thou shouldest take of meat and drink what is necessary both in quantity and quality. In quantity, so much as is truly and not feignedly necessary unto thee whereby thou mayst be disposed and made strong to the service of GOD: in quality, that with all thy power thou reject all sweet taste therein, except when it is necessary for the remedy of thy infirmities. In these and the like it will be ever expedient, that we take something less, yea whilst yet it may seem necessary unto us to take so much. For often the too much love of ourselves will impose upon us, but seldom the hatred of ourselves. Besides it is necessary together with this hatred of thyself, that thou dost now desire all the toils, vexations, contempts etc. injuries to be done thee, which be wished, desired etc. assumed, so that it be not against the will of God, or be the occasion of the loss of some spiritual or temporal good. So this is necessary the caution, discretion, and counsel of some wise and holy man, and a continual fear that under the colour of good, we be not deceived. For we must not believe every spirit, 1 joh. 4. but above all, the light of the holy Ghost brings much light unto this business, which without doubt shall be given to them that with humility of heart seek it. It is also besides necessary, if we will worthily hate ourselves, not only to leave all delectable things, and withal desire all grievances and vexations, but withal we must herein rejoice, when any such adversities and privations of pleasant things, nay of necessary things befall us from any, which is more grievous unto us then whilst we ●ake them up ourselves, but chiesly when in our judgement he who doth such things to us, doth it with an indiscreet and malicious intent. And albeit we cannot without manifest signs judge hereof, nor yet then with any firm resolution. And albeit we ought much to lament the offence of the persecuter and wrong doer, loving him in the bowels of compassion as one from whom we have received a singular benefit: yet when we shall manifestly see it, we must be very careful that so great a gift & precious pearl perish not; but considering the reasons wherefore every one must hate himself, as we shall show anon, then must our will come on producing most frequent acts of desiring and accepting such persecution and contempt which is done unto us: which things when we have done we shall be enriched with the holy hatred which we look for. All these things Christ jesus our Master hath both by word and example taught us, whose most holy soul, albeit never wounded with the sting of any sin, and so there being no necessity of handling that precious body with any asperity of hatred, yet would he for our example, despise all delectable things and suffer persecution and to be so evil entreated as never was any other man. All which he did, that we might learn what we ought to do, to obtain this hatred of ourselves which is so necessary. Seeing then his Majesty would suffer such things, by his example to induce us to the like, Christ suffering for us, 1. Pet. 2. and learning us an example to follow his steps: Let us for the love of God open our eyes and behold if it be just, that our GOD and Lord should suffer so much for our sins, and to our instruction, so many injuries, indignities, and persections, whilst we casting off all shame, forsake him, and not only not in act bear any kind of punishment or injury for his sake, but not so much as to have will to suffer it, nor yet ever meditate or desire it, and much less that any man should speak to us of it. Surely as it would be ridiculous, if any did desire to be called a student in Divinity, or to be accounted a Divine, which is neither exercised in that study, nor yet is desirous to know any principle of it: so is it ridiculous that any should esteem himself the servant of God, or be in any religious congregation, which is the school of all virtues, who labours not to procure and have this holy hatred, chiefly having so excellent a Master to teach it us. Let them consider this, who are so negligent in religion that they think all Christian duties to be but matter of conformity, and let them know that the name of Christians agrees not to them, unless they study the doctrine of so sublime a searcher, delivered unto us both by word and example. And surely, if nothing else would drive us to this care, but only that we might imitate so great a Master as the Son of God, and be made like him, even that might suffice, without any other reason, to make us walk the journey, which so worthy a Master hath trodden out for us, seeing we are sure that he cannot there err in the way, nor hath lost the crown of glory. But that we may more fully obtain this thing, one thing is to be noted, which at the first blush may seem to be of small moment, but more advisedly considered, will be thought of much worth, Namely, that the chief exercise most expedient for us to use, for the gaining of this holy hatred, is, that incessantly we pursue and assault those our innumerable small desires, which every moment occur. And the manner of pursuing them is after the fashion of those who endeavour to set upon a potent adversary by deceits. For with great circumspection we must provide, whether happily we desire any thing which is not of GOD, nor leads us unto GOD, and assoon as we perceive that anything falls out that may delight us beside and without GOD, suddenly the will is to be inclined to contradict it, and not to accept it, But assoon as we shall see any thing befall us contrarinat, or displeasant to us, by and by, to incline the will to desire that. Which if any shall frequently exercise, he shall far sooner obtain this holy hatred, and withal so great dominion over himsclfe, as cannot be in words expressed. For it is most certain, that this is the key of all those treasures belonging to perfection. 2 For what cause we must hate ourselves: is now to be discussed. Which albeit, may sufficiently be grounded out of these assertions of our saviours, He that hates not his own soul cannot be my Disciple, Luk. 11. Matth. 11. and he that will follow me, let him deny himself etc. Yet to give the greater satisfaction to this point which is holden of most men for paradoxal and untrue, we must observe, that for many causes it is very profitable for us, and that GOD requites no less service at our hands then to hate ourselves. 1 Which might serve for all, we must hate ourselves because what evil so ever is in us, and what defect of virtue and good soever is in us proceeds from this, that we do not hate ourselves: for all this evil, and all defect of good in us, is derived from this, that we love and desire some thing against or beside the commandment of God. All which we do only for the love of ourselves. Therefore, if we would have our souls enriched with the good things of God, and enfranchised from the evil, we cannot but hate ourselves. He that loves his soul, joh. 12. looseth his soul, said the eternal truth, it is the root and fountain of all evil in man's heart. Therefore one said well, if thou shalt love evil, August. than thou hast hated, if thou shalt hate evil than thou hast loved; learn therefore to love thyself in not being thyself, for whosoever loves himself, is deceived, and blind in that he loveth it. As great madness, to nourish that servant that will betray thee, and to cherish that thief that brings thee to the gallows. The love of ourselves will afford us no more favour, and therefore it is wisdom to hate ourselves, seeing it is no better than the worm, that destroys the wood it is bred in, and the Moth that frets the cloth that feeds it. Plato. Heathen men found this to be the most grievous evil that could be in man, to love himself; because he could not be a just judge of himself. 1 Love built two cities, the love of GOD, Aug. the City of God, even to the contempt of a man's self, but the love of a man's self built the city of the devil even to the contempt of God. 2 We must hate ourselves because that seeing we have by our sins become Traitors against God, it is but just that we give him all possible satisfaction we can. But seeing an infinite satisfaction is due, according to the measure and malice of our sins, and we poor wretches of ourselves can perform so small, as the least; for this cause we ought to hate ourselves, and to desire that all men should hate us, as much as without sin, and the offence of God may be, because when we being so unable to satisfy one for a thousand, yet we should presume to sin against him with a high hand; and therefore by this hatred of ourselves, to render unto him all the satisfaction that lieth in us. And if you ask me what treason the sinner hath committed, I answer, the greatest of all other treasons; it is no other but to kill his Lord and take his life from him. And that the sinner doth this is plain, Heb. 6. for he crucifieth to himself the son of God. The understanding whereof if thou desirest, the same Saint Paul gives in saying, Gal. 4. Christ liveth in me; namely by a spiritual kind of life, quickening of souls and working in them the works of life, as it is written, thou hast wrought all our works for us. Isa. 26. In this manner doth God live in every righteous and godly man. Therefore seeing God doth not live so in the sinner, it is plain that by sin he hath killed him. But what a wickedness this is, and what a treason, and how many evils it includes in it, let him well consider that will judge rightly of things. 3. Let the third reason for which we must hate ourselves be this, as the most eminent, namely that our souls being emptied of the love of ourselves, so far is it acceptable unto God, as that it may he filled, with the love of God, whose goodness will not suffer us to be emptied of the love of ourselves, but that he will fill us with the love of himself: and even in that measure and no further shall we be replenished with the love of God, than we shall be emptied of the love of ourselves. For nothing can so rightly be done as to hate all our sensual delires, that so the most sublime will of God, which is God himself, may reign in our will. Which is the highest pitch of holiness that here we can have. Therefore I beseech you by the mercies of God, and that infinite desire wherewith of his goodness he desireth our advancement, and again for that natural desire that all men have, to wish and desire the chief good, even God himself: that you will not be negligent in this, but search out the innumerable crannies, holds, and subtle manners of having ourselves in this hatred, whereby we may obtain such and so perpetual riches and glory. But seeing the coldness of our minds doth not suffer us to handle ourselves any thing sharply as we ought; at the least, let us desire, and with great desire consent, that we may be provoked, and may sustain persecutions, disgraces, and contempt from others. For persecution, contempt and the like, are no other but as a shop and hammer, wherewith to take from us the rust and dross of our souls, or as the searing iron of the soul whereby to take from it the poison of self-love, wherewith we are exulcerated and abstracted from all good, that this exulceration being taken away, we may perform that admirable work of God, which is the love of him. Therefore we should much rejoice, When we are ill entreated of others, when we are affected with calumniations and injuries, and with great love to God, and him that persecutes us, cry out: whence have I this happiness in this world, to have the exulceration and infection of my soul taken from me, and that it should be the occasion to ●nrich me with my God, with most excellent riches and graces. We may consider, that it is holden for a great happiness to light upon a Chirurgeon who can cure the wounds and ulcers of the body, albeit that he do it not without sharp prickings and lance, which mightily crucify even the marrow of the soul. But sure it is much more happiness to fall into his society, who beyond all reason seems to use us ill, and withal to take from us even those things we stand in need of, for so he cureth otherwise the most incurable wounds and stinking ulcers of the soul. For if we willingly embrace this, we shall be made sound from that deadly poison of self-love. Happy is that man who shall feel and desire this, and shall with continual and effectual care procure it: but more happy he, who seeing himself in the midst of the conflicts of persecution and worldly disasters and misfortunes, shall yet swallow those bitter draughts, that he may possess this love of God, and that hatred of himself: but most happy is he, who through long exercise is so directed towards the greatness of this most sweet hatred, that albeit, for his natural inclination, it brings great pain with it, yet the ardent desire of increasing in the love of God, doth change it into so great sweetness, as that was wont to do, which with a most earnest longing, he before desired. Of the manner, in respect of our duty, whereby to obtain this, shallbe spoken in the sixth exercise of humility which is the primary foundation hereof: Yet this place requires, that we should deliver the most effectual manner of obtaining this hatred of ourselves because the thing is so out of all practice and use. Therefore we must observe, that it is very expedient we be attentive, that at what time the will is inclined to desire or accept persecution, it is not fit to bring into sight the persecution itself, compelling ourselves to accept it: for it is something difficult, voluntarily to accept persecution, being present or but lately laid on us, except we have a great measure of the anointing of the holy Spirit: therefore we must do thus, using a holy caution. It falleth out often, that we are injuried and that without all reason, much grief accompanying it. Behold now we are at the point of death▪ For at that time, sensuality hath no life but is wholly subjecteth: the miserable reason ●is not then mistress as it ought, but compassionats' sensuality as her sister, albeit adversant: the devil who is never a sleep, endeavours by all his michinations, to inflame us, that we might the more feel the persecution: yet God who is faithful, 1 Cor. 10. will not suffer us to be tempted above our strength. Now it behoveth us to see what on our behalse we can and aught to do, with, God's assistance, in such a danger. Namely, that the injury being so present & near unto us, as much as is in us, for some short time, we forget the same, and for this time, to lift up the eyes of our consideration, to think on those innumerable riches contained in the love of God towards us, and with this consideration we incline the will to love and desire the infinite good of this love: so as now loving and desiring so great riches, we turn ourselves and incline our wills to the present persecution, before as it were forgotten, and reputing it to be so necessary, (as we have said) to obtain the riches of God's love; we desire the same with all our might, enforcing the will with all our power to desire it. Thus, no doubt, the will being mollified, and strenghthned with the reward of the love of God and future glory, will be most ready to be inclined and drawn to accept such persecution, which before was so terrible in our eyes, and if we exercise this often, we shallbe so accustomed to that which is good, that what before seemed above nature, we shall now with great delight perform. And this would be again and again considered: because it is of great moment aswell to the whole Chapter, as that of Humility, Patience, Affections of the soul, as also that of the love of ourselves, and again to any difficulty or labour inward or outward, & to conclude, to the whole method of serving God. If I should add more reasons, why we should hate ourselves, I might tell you. 4 That consideration of shortness of life were very effectual hereto. For seeing so small time to tarry, why should we fall in love with ourselves. 5 The consideration of the evils of this life, in the world we shall have pressive and trouble, and all things that may justly make us hate ourselves. 6 Consideration of our danger. 7 The consideration of them that have perished by too much love of themselves. 8 The consideration of our servitude, whilst we are here. 9 The consideration of the world's ingratitude. And lastly the consideration of the forgetfulness of ourselves, and of God. All which might be strong motives against all self love, which is the best of all graces; & move us to this holy hatred as the goal of goodness. 3 How true charity & hatred of ourselves do stand together; I briefly show thus. They not only stand together, but so stand together, as we shall never be able to climb to the top of charity, except we hate ourselves. For assoon as one doth hate himself, as we have said, and not before, he than hath all the love which he ought to have towards himself, and which is most profitable for him, as also which God would that he should have; that is to say, he than hath the love of God and of virtues and celestial glory and all things that do conduce unto it. And this love suffers not the co-partnership of any vice, albeit we are inclined to it, and so denying ourselves and hating ourselves and taking from ourselves the evil that we desire, we are filled with the true divine love: which otherwise we could never enjoy. 3 Exercise, is to adorn our souls with virtues necessary to the beauty of the soul. He is said to have a beautiful soul, that hath his natural appetites conform with sanctified reason and the laws of God. And this conformity is nothing else but a certain troup of virtues, whilst every one being placed in his due rank in the soul, makes it beautiful, and directs it, as is convenient for the great dignity thereof, mitigating the false and evil concupiscences which cleave unto it by sin, and disposing it to serve him and without contradiction obey his will that created it. It is not amiss then that we know what course must be taken to come to these virtues. As much therefore as maybe gathered from the sacred word itself and writings of the godly belonging hereunto, we will reduce all those things wherein it is necessary that he be employed who would acquire so great beauty of soul unto three. 1 That he beg help of one more potent than himself, seeing all our powers are too weak to reach such high things: and to this serves prayer. 2 That with many acts as with the matter, he build these habits of virtues. 3 That as with a bridle he may restrain, or warily lead and guide the natural affections which are found in every man, called of divines and Philosophers joy, sorrow hope and fear. 1 Of prayer. Our most high and omnipotent God would have us stand in need of his supernatural help, seeing the good things unto which he hath created us, are supernatural. And he would also that we should call upon him for them, not but that he more desireth to give us them then we to ask them of him, but that we might possess that with greater glory, which we obtain with greater labour of desire. Besides he would have us ask, that as importunate suitors we should more frequently present ourselves before him, and so by often presenting ourselves in his presence, might the better come into the knowledge of him. For by how much we have the thing present before us, by so much the knowledge of it maketh the greater impression: and the better we know his greatness and supereminent qualities, we shall the more rejoice in him; and the more we shall rejoice in him and know him, the more we shall love him; and by how much as we shall know him and love him more, by so much more will the beams of truth shine in our souls: and to conclude, by how much as this light together with his love shall shine in us, by so much more, whatsoever is not good or tending to God, shall be nothing reputed in our eyes, and by so much more shall we hate that is evil, embrace all virtue and come near unto God. From whence it is clear by many reasons, that prayer is a sure journey to obtain whatsoever is necessary for us, and that it leads us to the height of love, to which we were borne. Therefore we must esteem this prayer or that necessity of prayer, as a pledge which God hath taken of us, whereby to retain us with him. For he knows well, how much good comes unto us by his presence, and how assuredly we would forget him, if we had no need of him. Now we must know, that the excellency of prayer, that it may be imperious and command a blessing, doth not only consist herein, that we demand some excellent thing, but with all and much more, that we have a sublimated and high motive and scope. And the motive that should set us to pray must be, to believe that our Lord GOD would, that we should have what we ask: and, he would have us to ask, that we might thereby be disposed to his service. For blessed is the bread which he eats, who eateth to this end that he might live, and living might be employed in increasing in the love of the glory of his God. For so the ask of bread, and whatsoever else with a such motive, is much esteemed in the sight of God. Besides, of such a mind we must be, that if we think it not acceptable unto GOD, that we obtain that which we most desire, forthwith, as much as is in us, we must neither desire nor ask it. The hungry soul for the most part by the famine that oppresseth him, is moved to ask bread, but so is not he who rightly prays unto GOD, he must ask meat and necessary grace and glory, not chiefly for that he hath need of these, but for that the Lord God would that we should have them, expecting only our prayer that he might give them unto us; so that the will of GOD desirous that we should have these things, must more move us to ask and desire our own good, than the joy and glory which we hope, may accrue unto us thereby. Therefore the manner of praying aught to be, that our soul having attained to a habit of ask that which God desires above any other things, and exercised by many acts of so ask it, not chief for our own good, but for that his most Holy will is most worthy to be desired above all desireables; whatsoever we shall ask, let it be immixed and interwoven with such a habit, and all the words of our prayers let them be joined to the acts of willing; and desiring whatsoever we shall ask, for this cause that God desireth that we should have it, whereby we might thus become his more acceptable servants, and have the greater love towards him. Happy are they that can thus pray, for in few days they shall grow to be potent men in the Lord. To perform all the foresaid things, are necessary the 2. and 6. instructions. I will hereof give this example. For many do pray with the some motive; yet speed not for the purpose: some man asketh virtue ●●d grant to some good end, knowing that GOD hath commanded us to ask of, him▪ necessaries. He asks instantly acknowledging his own unworthiness: perseveres in this man's of ask and feels in his prayer some ●●dste of sweetness and divine love. Now some think this prayer to proceed from a perfect motive and scope, but it is not so; albeit the prayer be devout and good. But if you ask what it wants, I answer there is this wanting, that he asked not of love, albeit with love. Therefore I say it sufficeth not, that the motive be perfect, that he love, and have all other things, but he must also be moved to ask of love, and not for the love of the thing desired, albeit yet even the love of the thing may be kept with much perfection: so that in act it be resired to this, that therefore it may be loved, because God will that we should love that thing, which now is not so in the former kind, and therefore exceeds the bounds of prayer. Therefore many considering this, have come to know, that the love of themselves was hid under the shadow of the love of God, and that it was true, that albeit they loved GOD, yet were they not moved with this love in act whilst they prayed, but with the love of themselves, albeit not with an ill love, whereby they were moved to ask that which they did, because it was good. This will be more easily understood by that which often falls out amongst such as love one another; that one asks something of another, and that with the love wherewith he loveth him, yet not of, or for the love which he hath towards him, of whom he asketh: but for the love of himself and his own benefit. Therefore, as before is said, we must not ask so of God, but we must ask with and for his love; that is, we must actually perceive a desire of obtaining that we ask, whereby God by that may receive from us an acceptable obedience; surely great and necessary is the attention, that we may know the difference of these loves. For it is a thing necessary to be known, and many think they have gone aright in this business, but looking nearer into the thing they have found it to be only the imagination of the true love of GOD, and themselves to be far from it indeed. He therefore believes and knows himself to be in the right way, who continually builds, as upon his guide in the way, upon an actual desire of obtaining by prayer, these or these graces, that God may rejoice to see him so beautified, and that he may grow in his love. And although at the beginning of this exercise, many shall not only feel that they do not increase in devotion, but rather to have made shipwreck of that which they had before, for which they shall be much grieved in their souls: yet let them go on cheerfully in this great work. And let them not admire that they feel this diminution of devotion, for in that he finds in himself this coldness and indevotion, he shall perform a far more worthy duty, than before, whilst he seemed to taste a greater sweetness and contentment. For this contentment was wont to arise from the love of himself, albeit not evil, which yet is to be abandoned, that one may be wholly addicted to the love of God which is best of all. For when it arose from the love of ourselves which was very great, we found great sweetness and pleasure in it: but that love being discarded, the love of God above entertained, which at the beginning is but small, little sweetness and devotion is felt; but this love increasing, the pleasure and devotion will also increase. For illustration whereof, our own experience will serve. We see that two sticks do burn together, the one being drier and easily fired, the other not so, yet the firing of the one, makes the other being green, and not so apt to burn, to flame and as itself doth: but if you remove them asunder, you shall find that stick which was not so dry, to lose both his flame and heat too: and to keep it from going quite out, he must be enforced either to use the bellows, or else re-match it with the former which first set it on fire. In like manner, our love of God being not so hot and inflamed of itself, if yet it be joined to the love of ourselves, which is like dry wood, it will as tinder set on fire all our works, but being divorced from this love of ourselves, the love of GOD will stand in need of the bellows of many strong labours and actions to keep it in. For scarcely shall we find any flame of this love, but rather seem in ourselves to be key cold: and therefore by many strong acts must we secure it, by the consideration of those things, which according to the love of ourselves seemed sweet unto us; namely by the consideration of the great good of glory and comforts which we hope for in time to come, and again, that so we shall escape those great evils which we do naturally abhor and hate. And by such breathe & blasts of the love of ourselves, we may believe that some little flame of the love of God may be enkindled, and by little and little gather strength & increase, according to the proportion of our endeavour, being helped thereunto by the love of God. Yet it is very expedient, that we endeavour earnestly to have strong acts in all the things afforesaid, whereby that so vehement a love of GOD may be produced in us; as that was wont to be which we had before, as a love compounded of the love of ourselves which was great, vehement and contentful, together with the love of God, which was but small and very weak. And this we must labour to do, till we find so great sweetness in being delivered from our straits and miseries, only to the end that we may the better serve God, as we were wont to feel whilst we desired the same, being induced thereunto, only that we might be delivered from the anguish that did so tyre us. He that shall dot thus, may worthily conceive, that he hath the true and sincere love of God which we ought ever to seek & beg. This is, I confess, a great alteration, and the change of the right hand of the highest happy is he that tastes it in the earth, for now he gins to dwell amongst those fresh pastures, which he shall more plentifully enjoy in eternal glory. But it is very needful herein, that whilst we pray, we be very attentive in this, until we be habituated and accustomed to such kind of praying, whereby we may feel in all our postulations and demands, whether the love of God, or the love of the thing, which we ask, have moved us to ask it of God, nor by any means to pass from one demand, until we have inclined the will▪ to accept it on that condition, because God would have us to ask, and in the same to serve him. And if herein we be negligent, there is no hope of growing in any good habit of praying. As for the point: we say, Our Father which art in Heaven, hallowed be thy name: in this first petition we ask, that the name of GOD in us might be had in estimation and love, without any mixture of earthly things to be loved with it. This is so high and sovereign a petition that whosoever obtains it, is blessed even on the earth. Therefore if any do understand it and love himself undoubtedly, he will desire and seek so great a good to himself, and with great affection he will desire it: and it is a good postulation and desire. Yet must not we content ourselves, herewith, but going further, must incline and induce the will to another more perfect motive, namely, that we desire this thing because God is most worthy only to be esteemed and beloved in our hearts, without all commixtion of our love, or of any other earthly thing, and because he hath created us to this thing. Nor let us by any means pass to any other petition or demand, until we have obetined this motive. And with all let us remember what the Son of God said; Luk. 18. We must pray always. 2 In this third exercise, we must besides prayer, labour to build up these habits of virtues in us by many acts of virtues; which virtues can no other where be had, but from the most precious mines and veins of the passion of Christ. It is true, that many excellent things touching the sovereignty of virtues, are written in many books, but happy is he that reads and learns them in the book of life, which is jesus Christ, the fountain of all wisdom in Heaven and Earth. Learn of me, Matth. 11. saith that wisdom, as of the most learned Book. And what shall we learn? But a few things; as well, lest they should be forgotten, as for that they are such, that being learned, we need no more learning, we are full of true wisdom. Learn therefore of me that I am meek and lowly in heart. Let no man then think he can be enriched with virtues, except he learn them, from the Son of God made man, and chieftly from his most sacred passion, for this is the golden mine, given unto the world of our most merciful Father, that thence we may fill our hands and hearts of all things needful. It is great presumption, to think being severed from this plentiful mine, to gather any virtues or graces; but he is happy that is admitted to the inwards of this mine, by continual meditation thereof: for there shall he find most sweet veins of all divine riches, to advance him to the seats of the Angels; seeing in him are all the Treasures of Wisdom and Knowledge, the fullness of the Godhead dwelling in him bodily. Of this Master therefore we are to learn two lessons of Humility and Patience, as in his former invitation, we so: learn of me etc. 1 Of humility, A virtue that climbs so high, and dives so low, that the learned have made sundry ladders to come unto it. Not let any think to come to this Heaven of Humility without these ladders. But these being so plentifully handled by others, Heave them and pass on to the business itself. In my opinion whosoever shall ascend by these degrees, shall soon come to the knowledge of all things, and shall clearly see that he is nothing of himself, save nothing indeed; and that all whatsoever is any thing, is GOD himself: and that seeing it is so, he doth worthily exact of us, unless we will commit these, or some worse crime, to bestow all our thoughts and all our powers, by all means to magnify him, whose that all is, that is any thing. Besides, Humility being such a virtue, as wisheth nothing that is not its own, requires that the whole world should handle and esteem it for that it is, i. a● nothing, and that men's hearts should not, for the least space of time that is, be employed, in esteeming that for something which indeed is nothing, or which is a vessel of all iniquities worse than nothing, and such is every sinful man. That therefore this may be firm and fixed in every man's heart by many acts of good consideration in that consists the key of humility, in desiring, that those which injury us and such as see us so injuried, may think that we do not suffer this out of humility, but because we cannot avoid it. For we cannot esteem it any great thing, when we desire to be ill entreated with despite, if we think that those who see it, do judge that we suffer it out of humility, not offended, nor feeling the injury. For he that would please GOD, must endeavour to be accounted vile and abject, not of an humble and modest mind. This is that which I say, that we should so desire to be accounted vile of others, and to be handled as abjects, that we should also wish that they should altogether think we were so handled against our will, and that we take it very hardly and are much offended that we are so esteemed and so dealt withal; when in truth we rejoice for the holy hatred of ourselves, which we find to be in us. Yet we must observe, that if any man were of so great virtue, that using no violence to himself, he could wish that other men esteemed him vile and not humble, such a man for the edification of his neighbours might wish, that they did judge that he suffered such injuries with joy and not against his will, but for the love of God and humility: and that should be very heroical humility and such as the son of God would have us learn of him. But seeing this humility is to be learned of our redeemer, let us set it before our eyes as the rude and unskilful in painting use to put the example which in learning they desire to imitate. This humility of the son of God, is inexplicable, yet will we according to our gross conceit, endeavour to know it: considering that when he was God infinite, and man most perfect, he would and with great joy did choose to be esteemed and entreated for the most abject thing in the world, for thy sake, suffering all kind of injuries and contumelies from the day of his birth, until he suffered most ignominious death, and all these things, not for that they were necessary for him, but that we, who had so great necessity might learn the manner of humbling ourselves, which consists in these said things. Whence we may see how reprehensible he is, who doth not learn this humility, which so great a Master doth teach, and which he exercised in himself, albeit not for himself, but that we might learn of him. Therefore the humility of our Lord being known, every one ought to frame in his heart another humility: to the imitation and likeness hereof, not that he is commanded to come to the equality thereof, for albeit all the creatures did desire and rejoice to be accounted vile, and to be most unworthily entreated; out of the mean conceit they had of themselves from the true knowledge of their own abjectness and baseness; and if all the humility of all these were in one man; Yet this humility were nothing compared with our Redeemers humility. For many ways, there is infinite difference betwixt his Majesty and our nullity: every of which puts infinite difference betwixt the excellency of his humility, and all the humility of all the Saints of God in one, & therefore I said that we must frame our humility of the imitation and likeness of his. Some may happily admire that God exacts of us so great contempt of ourselves and humility, and which cost him so dear whilst by his example he taught it us. Therefore we may observe that it was his will so to do, because indeed it was good for us, and because we have no good thing of ourselves, but all from his bountiful hand, whom we ought to glorify for it, and not ourselves: And it is not only good for us, but most necessary, for such humility is a perfect medicine for our deadly infirmity which proceeds from pride: nor shall ever any man be perfectly cured of it, but by humility. So much as shall want of the perfect cure of it, so much shall want of the cleansing of the soul; and how much we want of the cleansing of the soul, so much shall we want of the benefits and grace of God, and so much also shall we be less his. And if any ask how one may rejoice to be agitated and turmoiled with contempts and wrongs, seeing it is a thing difficult to desire it. I answer that it may be done out of the great consideration of this humility of the Son of God, and the benefit arising unto us by it, and chief, because we are so made able, that GOD may have joy in us and an acceptable service of us. But there is no disceete man will cast that from him, whereby the will of GOD may be fufilled together with a man's own honour, and inestimable and perpetual profit to himself, and that with the labour of a most short time. But that we may in reason answer this objection: we must note, that to frame so worthy an humility, it is necessary (as in the sixth Instruction) that we often incline our will; and again that we often, nay daily desire with joy this so precious an abjection and contempt. For how worthily ought he to be despised, who so often is found a Traitor against his eternal Lord and Saviour, by sin betraying his soul to Satan, and taking it from him who of his only goodness would die for it? Surely if seriously we thought on these things, with much grief should we take honours if they were offered to us; seeing we clearly know that hence it may fall out, that it may be a hindrance to us of most excellent good things, which by the contempt of ourselves and true humility is the way to the Kingdom of heaven, do undoubtedly remain for us. Yet notwithstanding in some cases, a man may wish to be honoured and esteemed, namely if he have the eye of his intention to some service of God, which he believes or sees, may by such honour be performed; but even in that case, also, he must desire with great caution, fear, and some grief, to be honoured. Now there is a certain evil fruit and venomous hear be which grows plentifully in the world, over-growing and indeed overthrowing all virtues, but chief hindering the increase & growth of humility, namely vain glory the mother of all evil, which infects all that is good in the whole man. And little or no vain glory at all will offer itself to him that hath denied himself and hates himself in such sort as we have said. For vain glory is nothing but a complacency and joy that one takes, from that which he ought not to take it, or in that manner he ought not to take it. Rightly may one rejoice of the good things he receives of the hand of God, so far fourth as he sees or hopes that any service of God or benefit of his soul (for both are one if rightly understood) may arise thereby. Else it is vain joy, and vain glory: for we take unto us that glory, that is due to God alone: or else we glory in ourselves when we should glory in the Lord. Therefore let every man suspect, that it is vain & not spiritual joy which he takes of the benefits received from God, whilst he rejoiceth not in the same manner, considering the benefits which others have received: for albeit we ought fistt choose good things for ourselves before others, & also to rejoice (that when it was not decreed that we together with them should obtain it, it fell out that we had it) yet whilst both we and they obtain good things at the good hand of GOD, the divine Majesty doth equally rejoice at both, nor ought our joy to be any other but in GOD, and for that his holy will is fulfilled. Thus rejoiced the spirit of the blessed Virgin in God her salvation. Our good GOD would have us so much to rejoice of every good thing we have, as we know the same good to come from God, and to serve for the service of God. And when it exceeds this ordination of God, and goes beyond these bounds, then presently becomes it vain joy and vain glory. Yet far worse is the vain glory, which ariseth from the good thing we have not; but worst of all is that, to rejoice at the evil he hath committed. So crafty is vain glory that often he who is of small virtue, will yet think himself to rejoice in God for the good things he hath, when as yet for the most part it is mixed with vain glory. Therefore until one be well assured of his virtues and graces, he should ever flee all kind of complacency and joy, whilst he recogitates the benefits of God which he hath received of God, or heareth of himself, and should rather accustom himself at those times, to stand in fear, whereby should, with a certain grief have vain glory in suspicion, which hiddenly is wont to rise out of these things. Therefore omitting that worst kind of vain glory as too gross to be entertained of any child of God, and is only in the wicked, and such as desire not the true good: we will return to the first vain glory which ariseth from that good which a man hath, doth, or heareth of himself. The thing which may easily disturne us from so great an evil, is, the consideration of the mighty vanity & falsity which may be found in it: for there is no man that is given to virtue, who doth not hate the thing which is vain and false: & so often and long may one consider this thing and that which followeth, that by much use of considering it, he may conceive so great a hatred against this evil of vain glory, that thencefourth it will ever scarce offer itself to a man. And this is the consideration, it were a vile and odious thing if any noble courtier should esteem it for a great matter, and should boast of it, that he had put himself in some small peril out of his love and duty to the King, which King before that by reason of him, and for the great love he bore to him, had exposed himself to many great dangers and wounds. But if the same noble man, should not only esteem that small favour he had done for his King, to whom he ought so much, very highly; but also boast of it abroad, his levity & folly were worthy every where to be laughed at. But yet this vanity of his were much more abominable if the King himself should have borne all this toil without all help of this noble man, and that the noble man should have suffered that little danger with the great favour, and help of the King, and with great promises and benefits before the danger suffered, and after that little danger suffered, largely performed. Into a vanity incomparably worse doth he fall that follows vain glory. For our most high God, a King of incomprehensible Majesty, infinite power and glory, out of his only goodness, without any obligation beholding our infinite necessity, for our relief, exposed himself to most bitter and ignominious death; in which business we were so far from bringing him any help, that we have not been thankful to him for it; nay all that were with him forsook him, and we do most of all forsake him, through our defects and wants, albeit his Divinity is now made known unto us much more than to any of them that forsook him. Seeing then it is so, let us acknowledge how vain and wicked it is for any man to glory at the duty he performs to God, omitting in the mean time to glory in God alone, and how much more vain it is, for this cause to desire to be had in account with others, when all that time, wherein there hearts are occupied in judging us to be of much worth, they leave to be employed in esteeming and praising God, the Author of all good. God forbidden that the heart which is not exercised in highly esteeming and praising the most high God, to whom all praise and glory is due, should be taken up in esteeming me to be of any worth, to whom no such thing, but shame and confusion is due. He cannot but be held for consenting to the crime, who thinks others do occupy their minds in praising and esteeming him being so vile, in the mean time ceasing to magnify God for all his benefits: and yet is neither ashamed nor grieved at such inversion and abuse of these things. And that which much increaseth our vanity, is, that whatsoever we do or suffer, all that we perform is through God's goodness and the bounty of his hand, by whose singular help we do all that we do. And albeit some may say, that it is to every man a thing glorious and of much worth, that he accepts this goodness of God, and doth not reject the gifts and benefits of God, and so think that hence he may glory, herein to differ from the damned, who therefore seem to be punished, because they accepted not the grace offered: to this may be answered that there was yet never any man the world, who vainly would boast hereof alone, that he had accepted of the benefits done him by the King, but rather it should be accounted madness not to accept of them, and that is the madness of the damned, that they received not benefits of God when they might. But it is a foolish thing to rejoice, that thou wouldst not be mad, else a man may go presumptuously and pompompously, and being asked the cause why he doth so, he answers that he doth it for this cause, that when he might have been a fool, and fallen into the pit, yet he would not: and that makes him advance himself, and think he is a jolly fellow. But such a man in all men's judgements would be accounted a fool: How much more should he of whom we speak. For even this, that he accepted the benefits or God, or did not reject them, he hath chief from the help of God; what hast thou, that thou hast not received: and if thou hast received it, why boastest thou? Therefore he that considering this in himself, shall boast himself, is surely most mad and vain, and void of all good, so as much as he list, let him boast himself, and glory in such his madness. 2 Patience, I said that out of Christ's school, we must learn two lessons; Humility and Patience. Of the first we have heard; now of the second, how it is to be had and preserved. This virtue of Patience is such a cousin germane (as I may say) to Humility, that almost they are ever found together, and by the same means that the one is to be had, the other also is to be obtained. For as to obtain humility, it is necessary that we set before our eyes the humility of the Son of God, so must we do to gain Patience. For who will complain of injuries and afflictions, having deserved them as we all have, when he considers with what meekness and patience the Son of God suffered so many and great acerbities, persecutions, afflions, torments and most bitter death itself, who besides that he was true God and Lord of all, was also of a more noble and delicate complexion above all other men, and more sensible of afflictions? Who will not patiently suffer in remedy of his own offences, all occurrent afflictions and injuries, if he consider his God to have suffered far greater for oothers, namely for a remedy to our evils. The manner of obtaining this Patience see in the 7. Instruction. But seeing we are entered into the field of Patience; we will set fourth the great riches which we must dig for; to the appeasing of the mind, upon all occasions of impatience: to which purpose we will propose some odious thing, that may befall us. Thou conceivest upon a small occasion of some one hath spoken evil of thee which thou never committedst. Through this suspicion, three sorts of weapons are drawn against thy mind. First, the sword of wicked judgement. Secondly, of painful impatience. Thirdly, of hatred against him thou suspectest hath spoken it. Now an industrious and skilful servant of the heavenly King must so take these so dangerous weapons on his buckler, and defend himself from them, that being wounded by none of them, he may from every one of them receive a singular benefit and beauty to his soul, to the great glory of the King, in whose service he fights: and that may thus be done. First, from the first weapon and dart, he must withdraw his body by stepping aside, inclining his will, lest he should receive the blow, consenting to such a judgement, and considering we are prohibited by the chief judge, to whom only it belongs, who saith, judge not. Therefore we must leave that with great joy, and not usurp his office. Secondly, he must receive the second Dart with all his forces, rejoicing at the injury and grief that proceeds from it; and by how much the more as he shall seem to rejoice at it, by so much less shall the devil assault him by in patience, lest he should give him the occasion of so great a good. And that it may thus fall out in this second point have recourse to that which is written touching the hatred of ourselves. Thirdly, we must meet this third weapon, namely of hatred against him of whom we have suspicion, or happily certain knowledge, that he spoke this; by inclining the will to produce some singular act of love towards him, seeing (God assisting us) we may incline the will to desire what it will, and to give what end to our labours it will. And as we ought to provide ourselves against these foresaid three darts, arising from this small occasion, so ought we to carry ourselves towards all the fiery darts of men and devils, which in all our lives do occur in any kind of adversity, whereby we may in all things so look to ourselves, that patience may ever remain in ourselves unhurt, and that we may ever remember, that saying of Christ's, Luk. 21. By your patience possess your souls. Be sure, that when he shall have determined, that patience shall have possession in it, if that patience fail, the soul is left as it were destroyed and forsaken: for neither shall it obtain from God another possessor, if it suffer this to be taken from it, nor of itself can it have any other that is good. Therefore is it in the greatest danger that can be, lest it should be taken captive of every one, seeing that roaring Lion never sleeps, but ever goes about seeking whom he may devour. From whose jaws only such possessors, or those that are possessed of patience are secure. Blessed therefore are the meek and peacemakers, as that giver of happiness hath pronounced. 3 The third thing which we noted to be necessity for the beautifying of the soul, was that the affections resident in every man might be bridled and restrained. These we will reduce chief to these four, joy, sorrow, hope and fear. Yet not omitting to discourse some thing of the rest. For these are the natural affections which are found in every of us. For it is natural for every man to rejoice at present good things, to be sorrowful for the evil, to hope for good to come, and fear the evil. Therefore here our labour must be in speaking of these affections, and some others very considerable to show how they may warily be bridled and guided to the service of God. For much evil ariseth from them, if they be suffered to go unreined and at liberty, because they never cease roving and running hither and thither in the soul, sometimes this affection, sometimes that, so that hence it is that all the evils which befalls us, do spting in that. We suffer them without any check or snub to take their range: yea even in men very devout, they do much harm, albeit they are much confined. But this is to be noted, that if any one do all his works both inword and outward for the love of God, as in the 2. Instruction, and be led by a hated of himself, as in the 2. Exercise is spoken, he shall with great moderation restrain and govern these affections. Therefore here we will briesly proceed, observing that then are these affections said to be rightly moderated, when we give our assent to none of their motions in the mind, but such as we know do please God, and from which he may receive an acceptable service: otherwise they ought ever to be banished from his mind, that would safely travail unto God: as a learned man hath sweetly resolved. Bo●tius. Tu quoque sivis lumin● claro, cernere verum; gaudia pelle, pesse timorem; spemque f●gato, n●c dolor adsit. If thou wilt see clearly the thing that is true. Then banish joy and fear, expel hope, and let no grief seize on thee. And it is to be understood, that then are these affections to be banished, when they are not directed to that end, that in them may be found the service of God. That therefore we may the more easily banish them: we m●st know, that all joys which the world affords us, are to be placed in true evils; and that for the cause following. And hence it followeth, that all things which bring sorrow and grief are to be placed and accounted amongst true good things, seeing that by these, as by most wholesome sanatives are cured the wounds of our souls. And surely he that rightly understands and performs these things may very easily do that Boetius couselleth, and which is in this Chapter discoursed: to which that shall not a little help which is written in the 6. Instruction. Yet we will severally and briefly speak of these affection's beginning. 1. With joy, where we must know, that we are to joy in nothing but in God, and the things with are of God, such are all the things that direct us unto God. The reason is: for he that hath so great matter of joy in God and the things which are of God, is very in circumspect, if in the mean time be occupy his mind in rejoicing in any other thing, seeing our forces are so much weaker to rejoice and love, by how much they are more divided and distracted into sundry joys and business. We ought also to know, that albeit we give ourselves wholly to GOD yet shall we not do that we ought to do, how much less, if we be distracted into other affairs? Therefore one of these things of necessity we must do, either repel every other joy assoon as it insinuats itself, to which purpose we must refort to the sixth Instruction, or else that it be ordered towards God, so it be not vain joy as in the 2. Instruction. And that so our joys ought to be so ordered, we are taught; Rejoice in the Lord always, Phil. 4. again I say, rejoice, unto this we ought very carefully to look. For daily innumerable things of small moment there are, which popose a matter of joy unto us, from all which a man must presently extricate and acquit himself, nor do I think it needful here to use any example. For this is a general rule, concerning every joy that is not in GOD, or actually referred to God. Yet that by more advisedly pondering whatsoever hath been said, hereof we may the more lively feel it, we may observe, that if it be accounted an abject and base thing for a great King flourishing in all abundance to esteem a little scrap of silver so highly, that the gain of it would greatly rejoice him, and the loss of it mightily afflict him and cast him down: then far more is our baseness, who having ever present the infinite good things which God possesseth for himself and us in which we ought to rejoice, we yet rejoice in other things of no worth, offering themselves unto us: such as are all the things of this world: chiefly seeing we ought to love him more than ourselves, and so esteem his glory more than our own. 2. We may say the same of him that grieves for any thing that can befall him in world, which he can lose, except it be sin, or bring him to sin, as in like manner we may say, that it is great abjection to grieve for such things, having before his eyes so great glory, for which he ought to rejoice. Therefore we must never suffer any grief or heaviness to tarry in the soul, but that which ariseth for our sins. Grieve for nothing, saith a holy man, but for sin only. And this is the reason: for sorrow is either for the evil that is present, or the good that is lost: now seeing no true evil or good can be lost, but for sin, we should not be sorrowful full for any other thing. Besides, we may add that which we have spoken of joy, that to whom so great an evil so falleth, whereat to grieve as is sin, he deals very inconsiderately in dividing his powers to sorrow for any other thing, seeing all his strength and ability sufficeth not to sorrow so much for his sins as he ought. Therefore that we may the better expel sorrow from us, we must consider, and say, when all kind of tribulation lieth upon us, why have I greater care of myself, than my God would that I should have, seeing I am not my own, but his? He will have care of that which is his own; knowing what is expedient, what should befall it. This is that which I would say; that whatsoever doth befall us that is painful, it ought to be acceptable and welcome to us, how long soever it last, as that thing which is convenient unto him that is Gods, nor to grieve more for it, than God whose we are, commands that we should grieve. If any ask, how much GOD would have us to grieve. I answer: that he would have us to take so much grief, as the acerbity of the thing that befalls us, doth enforce us to feel, yet so, as that we rejoice so much at the sorrow, as it shall last, as at the thing which comes from the hand of God, and that by this joy we may labour to drive away the grief, as the case shall require, that we procure it after that manner, which we know that God would have us do it, and because he would have us do it: for by one means it behoves us to be delivered from the state of sickness, namely by procuring levitives, and by another way from the strength of famine, namely by procuring meat: also after one fashion from the violence of could, by getting fit garments: and after another from the troubles of persecution, whilst it hinders us from the worship of God by reason of the debility of our nature; to which is necessary, that we give ourselves wholly to virtues, thereby to gather strength: or else to flee the persecution, whilst our powers do no more suffice to bear it, together with that, that God hath inspired us thereunto. Yet are all these remedies together with all others, which are also necessary, to be procured with joyful moderation: and because GOD would that we should procure them, whereby being delivered from such grievances, we might with more quiet serve God; albeit there is a necessity of suffering them, so long as we cannot shake them off: and that we should rejoice for them, because GOD would have us to bear them, for many causes, some manifest, but others hid from us. And truly I know not, how it cometh to pass, that even in this life, God doth not give himself wholly to that man, whom he hath so wholly taken for his own. But seeing it is certain, that he will give himself wholly to him, happy shall that life be, for seeing God shall so be his, he shall ever rejoice in his so great good and glory, as if they were his own proper riches. Oh how blessed is that man, that knows this jubilee, for there are no words which can manifest the joy he finds in his heart, whose soul, with the whole heart, shall thus say; Oh what an infinite good do I possess, seeing God which is more I, or more mine, than I am my own, doth possess so infinite good things, whom I now see, albeit imperfectly, yet I seek him and hold him for my own, more than ever I held or possessed any thing for mine. Let us not think that this can be expressed in words, but let us (to our purpose) conclude only, that so great a good aught to move us, that we should not otherwise feel our griefs, but as we now have spoken, seeing we ought not to desire for ourselves any other thing, than the divine goodness hath ordained for us, and after that manner he shall think fit to dispose. But it is fit that we diligently ponder all the words we now speak, because they are of great use, and contain great perfection. Therefore every servant of God must be provident, that by the said considerations he presently put from him the infinite pains and sorrows, which the miseries and discontentment's of the world thrust upon him. To which thing are necessary the acts spoken of in the sixth Instruction presently casting away the unwillingness (as it is there spoken) and that so often as such grief shall occur: or to speak more rightly, every one should in will occur and meet the sorrows, that he may desire those things from whence sorrows and afflictions arise. For when these are desired, than the sorrow ceaseth, which first did arise from heaven even that we hated these things, and it is most just that we should desire those things, from whence cometh such grievances, aswell for that they come from the hand of God, job. 1. as also for that our sins have deserved them, and with all many good things do come unto us by them. Therefore from hence it followeth, as from a certain rule, that the faithful servant of God ought either so to expel, or else to direct his joy and grief to Godwards, that nothing else should occupy his thoughts besides God, whereby perfectly to expel it, he may endeavour to make it a custom, to take up some painful thing: and as often as any delightful thing or joy shall fall out, to bring fourth the act of sorrow and grief: and again on the other side, to rejoice as often, as any grievous thing shall fall out. And surely it is most just, that he who offending God and expelling him from the soul, hath delivered his soul to Satan, should joy at every grief and grieve at every joy that befalls him. In this manner is that to be understood which is wont to be spoken: Let thy joy be ever unto thee for a punishment, and thy punishment for a loy. And he only shall perform this, perfectly, who shall more manifestly know, that all things in themselves, and in respect of us are nothing, but so far fourth as they are of themselves or by us directed to Godward. And albeit every man thinks he knows this: yet happy is that man in the world, that shall truly know and feel this in truth. 3. Now as for the affection of hope, we must know that it is not the same with that virtue which is called Hope. For that which is the virtue, is not common to all men: but that which is the affection of the mind, all men have: so that it is natural, as well to Heathens as Christians, in so much, that as we see it is natural as well to the one as the other to rejoice and to fear, so shall we see the Heathen hope for diverse things as well as the Christian. Of this hope which is no virtue, but an affection common to all, we may observe, that albeit we are inclined to Hope for many things often, yet nothing ought to reft in our hearts to be hoped for besides God, and those things by which we think we may the better draw near to God, to serve him: for whatsoever thing else we must think to be of no worth: an● if at any time, we see the hope of any thing to fix itself more in our hearts, than felicity and virtues, we must presently expel it, seeing that it is evidently against the due and right end. 4. So must we also do in fear, namely, cast oft all that which is not concerning God. The reason whereof the Prophet shows: The Lord it my light and my salvation, Psal 26. whom then shall I fear? and so the Son of God: fear not them that can kill the body, but fear him that can cast body and soul into hell fire. q. d. You are much to feat the offending of God, or to provoke him to anger: but he cannot be more provoked to anger, then if by your sins, you give him occasion to send body and soul into hell fire. Hence it is that he cries, Alas I will revenge myself of my enemies. Is. 1. Therefore most just it is, that this great God be so feared with a filial fear: For it is more to be desired, that we should pluck out our eyes, then to do any thing to displease so great a God and so good a Father and Lord as he is. Nay he is not to be feared with any other kind of fear, seeing he only can give both life and death eternal: and fearing him, there is no cause thou shouldest fear any thing else in the world. Qui timet Deum omnia timent eum, qui non timet, Deum, timet omnia: He that fears God all things fear him: but he that fears not God, fears all things. For albeit all the calamities of the world rush in upon us, if we fear them not, they can affect us with no evil, which can truly be called evil. But rather if we boldly confront them, and take them with a thankful mind, in that our God and Redeemer, would have us to embrace them, in memory of those things which he suffered for us, they will increase in us perpetual dignity and glory. Therefore being prepared hereunto, that we esteem of no worth, or rather esteem as a precious ornament, whatsoever calamity can befall us in the world, if any fear creep upon us, by and by in will, we meet it, to repel it, that it have not that place in us. In which the reverent fear of God, necessary for us, aught to be placed, to this, the sixth Instruction is necessary. Surely he that shall thus rule the passions of the soul, shall live without vicious passions in a great perfection, and shall come to that peace, which maketh the peacemakers be called the Sons of God. Of the passions. SEeing it is impossible for him to get the victory that doth not know his enemies; and the more cruelly they vex us, and grievously wound us, the more need there is to know their wiles: it cannot but be a matter of singular consequence, for the true enriching of our souls, to know how to order our passions so as by them the enemy get no advantage of us. And the rather, because it is a resolved truth as well by assertion of the sacred Scriptures, as holy fathers, that impugnation of our senses and passions is of all other the most cruel, and brings the greatest dangers with it. The cruelty thereof is sufficiently expressed by that exclamation of the Apostle; Rom. 7. Oh wretched man that I am, who shall deliver me from the body of this death: and the grieous dangers thereof by that other of the same Apostle; 1. Cor. 9 I beat down my body, and bring it into subjection lest by any means when I have preached unto others, I myself should be a reprobate. And the reason is good; for the enemies are borne at home and in our own bosoms, which seeing they cannot be expelled, those whom they cannot with cruelty prostrate, they will by their improbity and incessant labour, tyre and weary out. And this we find by the unlooked for and manifold casualties of men very famous for holiness of life. From whence it is evident, that this doctrine of the passions is most necessary to those that have not tamed them: beside that it is also wonderful profitable to the understanding of divine affections. Passion therefore (that we may define it, for the purpose in hand) is nothing else, but the motion of that sensitive appetite, at the imagination of good or evil, with some kind of change of the body: to speak more clearly, it is an impression whereby the appetite is stirred up, by the image of good or evil conceived by the inward senses. This resides only in the sensitive appetite which is composed of two parts, the concupiscible which is in the liver, and the Irascible which is in the heart. And the acts of the will which are called by the names of passions are not properly simple passions, but in act. Therefore there are of proper passions in number. 11. of which 6. which do absolutely respect good or evil, and are in the concupiscible part; but those. 5. which do respect the difficult good or evil, arise in the irascible; but all the 11. are perfected in the heart, which is urged and moved with all these motions. Those 6. passions of the concupiscible, are Love towards the good first conceived: Desire or Concupiscence towards the good not present: joy or Delectation towards the good present: Hate first conceived from evil: Flight or Abomination, from evil not yet present. Sadness or Grief from the present evil. Those other five which have their seat and being in the Irascible, are Hope towards the difficult good: Boldness against the difficult evil. Desperation, from the difficult good: Fear from the difficult evil: and Anger against the difficult evil. All these 11. passions are exercised about such things as are perceived by the outward senses: and do prosecute those three most pleasant good things in the world, by name, Honest, Profitable, Delectable good: and do abhor the contrary evils: but Honest here, is not taken for that which is graceful, proceeding from true virtues, but for estimation and honour of the world. And this is the nature of the Concupiscible, to weigh and ponder those three good things and and their contraries according to their proper natures, and so stands either well or ill affected. But because, it is often unable to enjoy the good things by reason of the many difficulties, wherewith they are besieged; it belongs to the work of nature, that the Irascible should be present which might overcome the difficulties of obstacles and hindrances, and place the concupiscible in quiet possession of the good. But these good things seeming unworthy of our mind and by the imitation and enticement of the present delight, do vehemently move the whole man, the passions being drawn and made wild and fierce, do, make head against the tower of the superior part, and do either cast it down being weakened, or disturb it, being resistant. Therefore even from these things which we have spoken, may well be gathered what kind of intestine and civil war hangs over their heads, and of how many enemies they shallbe beleaguered, who desire to withdraw themselves from the pleasures of the world to serve God. To this purpose, we may aptly consider the striving of jacob and Esau in rebecea's womb which so tormented the mother, that she little less than repent her of that conception. But consulting GOD, he answered: two nations are in thy womb and two people shall issue out of thy bowels: the one people shall overcome the other, and the elder shall serve the younger. So surely, even as ic were in one womb, those that will religiously serve God, have two people within them; which whilst they mind earthly things do well accord; but man is no sooner come to the threshold of God's house, but presently he finds them rebelling and struggling the one against the other; because he hath begun to take part with the one and oppose the other: but let them be of good courage; because it is the divine oracle: that the one shall serve the other, but not as then, the elder shall serve the younger; but the inferior man shall serve the superior, the flesh the spirit, and sensuality, reason. Now having generally thus spoken of the passions, as much as may seem necessary to be known. Let us come to examine them apart. But this is here to be premonished, that we must read again and again more seriously and seeingly these general points, than the other, because every line almost of these contains so many wholesome assertions: which except they be fully perceived, we can never come to the knowledge of the inward man. 1 Therefore of Love, concupiscence or dear, delight or joy, wherein, as of the rest, observe 1 The description of the passision. 2 The remedy. 1 It is the general consent as well of Philosophers as Divines, that the concupiscible is before the Irascible, and therefore the passions thereof in the first place to be stirred up, and that the same are the beginning and end of passions of the Irascible. And the reason is good: for no man hopes or despairs (which are passions of the Irascible) except it be for that which before he loved and desired, (which are the passions of the Concupiscible) nor by the Irascible dare he attempt against that is evil or fear evil, except by the Concupiscible he first hated it: and he cannot hate any thing but that which dissents from the good first loved. From this it cometh to pass, that not only the Concupiscible is before the Irascible, but also that all passions take their beginning and rise from love, the first passion of the Concupiscible, unto which all the rest are fast tied. For no man desireth, or is delighted, save with that which he loveth; or hateth, fleeth, or is sorrowful, but for evil which is opposite to the good which he loveth: or hopeth or despaireth, but for that good which he loveth; or fears, or dares, or is angry, but for the evil which hinders the good he loveth. Therefore we may thus describe love; that it is the first motion, which good brings unto the appetite, or more plainly; the first impression whereby the appetite out of the knowledge of some good, is affected, whilst the good thing it knoweth, doth please it. This similitude from nature will illustrate the thing well: fos as every thing which doth engender confers first form to the things engendered and afterwards a motion agreeable to that form; as when the fire inflames the air, it first imprints in it the fiery form, and then a fiery motion to tend upwards; so every good doth not only imprint a certain form in the sense, which conceiveth the image of good, but also in the appetite, the image of the sense mediating itself; that is to say love, which is as the form of the loved, and by love stirs up the motion of desire, whereby the appetite returns again to the good itself, the circle being ended. Hence it is evident, what is concupiscence (which when it accompanieth reason, is called desire) for it is a certain extension or progression of love, or rather: that motion or step whereby the appetite affected with good, begins to incline to that good itself. For after that good (which is the motion of love) hath pleased the appetite, the appetite enlarged itself to receive that good (which is the motion of concupiscence or desire) by which motion it is said to be drawn of the good itself. It is violently carried, because drawn by pleasure: Therefore the desire is wont to wax strong, if it be not granted to enjoy pleasure even until a certain ardour, which is called fervour, and is the effect of love, the which thing Lauguor (being another effect of love) is wont to accompany, which is a most grievous sadness, of such fury, it is often wont to kill men: but if the good desired fall out as we would have it, then follows delectation (which if it be with the work of reason is called joy) and it is a motion of the soul placed in the good that pleaseth it; or more clearly, that motion whereby the appetite perceiveth the good which it desireth, in whose enjoyment or possession the appetite is placed, is called delectation or fruition, which is all one. This passion is one of the chiefest and seemeth to be the most effectual of them all; for it fulfils the motion of love: and in it love seemeth to exercise all his powers: for seeing there are many effects of love; as (besides fervour and languor before named) ecstasy, liquefaction, union, mutual inhesion, penetration, zeal, in embracing of the present good almost all of them do wax strong and multiply. Ecstasy which signifieth the going out of the appetite from itself, that it may exist in that is good which it affects; whilst good is present, acquireth strength. Liquefaction which is a certain emollition, rarefaction or, softening of the heart, that as it were, the poors being opened, good may easily and quickly enter, albeit that it do keep his strength good being absent, yet is it filled with the drinking in of that which is good. Union, which is as it were a cotouching of lovers Mutual inhesion, which is the binding together of things that touch one another. Penetration, which is a certain sliding into the inwards of the heart, do not fall out, but when good is present. Zeal, which is nothing else but the impatience of a conceit if any would interpell, the injoyer would fight and contend most fiercely. Therefore it is plain that the passion of delight is compassed with many circumstances, which do easily demonstrate his power. But even the thing itself is so proved, by experience, that without any other witnesses, if any be asked, what is the thing most attractive, whosoever he be, he will answer: Trahit sua quemque voluptas, every man's pleasure is his adamant. For as yet those other two kinds of good, so: honest and pofitable good if we take away pleasure, would not draw any man's heart after them; which is a thing most worthy to be known, and is convinced by this reason: For we shall see many borne in the country, whom if the King would draw into the City and enrich them with honours and commodities, they would upon no other ground refuse, then for that they would not forego the country pleasures, to which they are accustomed, and which they despair to find elsewhere. Seeing then that man's heart is sick with the love and desire of pleasure, as of a grievous fever, let us seek for some remedy for these three passions. 2 The remedy of love, concupiscence or desire, delight or joy. That a fit remedy may be prepared to the nature and sickness of the diseased, we must praemise to the things that are to be spoken of the cure of passions, that man's heart most greedy of good things present, can never be pulled from, the love of them, but by exchange of better good things: for it cannot be, that honourable, profitable and delectable things should not please the appetite, seeing it cannot put off his native and inbred pronity and readiness to entertain them. Therefore that manner of curing is of all other most prudent which, better good things being proposed, (whereof the appetite is capable) doth attempt to draw the heart of man from affection of present things to the love of eternal things. For if we will search out the work of GOD'S wisdom in the creation of man, we shall find, that our most merciful LORD God would not take away food and nutriment from these eleven passions, but transfer it unto better good things, that the sense, together with the superior part of man. First his reason might instruct both the appetite and also, the flesh itself, according to their capacity, to thirst after God, and to lift up themselves towards God. For that thing which passions wrought in Adam before his fall, even unto that do the servants of God and despisers of the world aspire: and oft times, as much as the divine grace vouchsafeth to grant in this corruption of our natures, are they made partakers of their desires: amongst whom, he was one, who said; my heart and my flesh rejoice in the living GOd; and in another place, my Soul thirsteth after thee, yea my flesh how often? according to this doctrine therefore of weaning our passions from the forbidden good things, we will give these examples. Let the examples be thus: thou happily seest some thing which doth greatly please the appetite with a sudden motion: which is the motion of love, presently thy heart extends itself to that thing which is the motion of Concupiscence, for it coveteth that thing: if this thing be granted then succeeds a certain delight of perceiving of joy touching the thing which seems to agree to the appetite drawn on by the love & Concupiscence aforesaid, which is the motion of delight: and in this manner, doth that thing bear rule in his heart, that was so taken with the love of it, and with a certain kind of fruition, he delights in it, which is the end of delectation, and to conclude doth complete the motion of love. He therefore that is so tempted, let him first discern the fault from the temptation: for in such sudden motions of love and concupiscence, often their follows no fault, because in men of riper years, they prevent the consent of reason: but if any sin lie hid, by the negligence of reason, it is a very small one, which I would have to be observed in all kinds of temptations: that I need not repeat the same thing again. 1 Assoon therefore, as any shall perceive these sudden motions of love and concupiscence raised in him. He may many ways repress the appetite, that it go no further: for he may forthwith by reason thus command his appetite: Let go this hurtful concupiscence: for it becomes not a man endued with reason, and much more excellent in mind, than all these bodily things, and borne to the study of wisdom, and beauty of virtues, to desire this thing whereby the mind is turned away from better goods things. But this restraining of the appetite was in use amongst heathen Philosephers: for it hath nothing in it above reason. 2 There is therefore yet a more excellent way & worthy of a Christian, and out of faith which worketh by love, is more effectual: as thus, abstain from this noisome concupiscence: for it is not lawful that a man who shall enjoy eternal good things and be clothed with glory as with a garment, should by these vile and base things be diverted from the care of better things. 3 But yet there is a way more sublime; as thus. Let go thy desire and abstain from this hurtful concupiscence, for it is not convenient for me who have made a covenant with my GOD to keep his laws; to covet and desire any thing that is another's. And thus may we do in all kind of things, be they honourable, profitable or delectable. The first of these kinds of repressing the appetite is humane. The second is Christian: But the third is divine. But if the appetite do not give place: yet for all that do we not labour in vain. For albeit the appetite do not obey reason at a beck, as the other members do, but after a certain politic manner, and often, do most strongly resist reason: Yet we find that by thus doing we are prepared unto a Christian mortification, and by custom of fight, reason at length gets the dominion over appetite. To end therefore this point with a short but sweet admonition: he that much desres to kill his passions so as that they may not kill his soul, must know, that if he shall know to moderate well his love, from whence all passions do arise, he surely shall carry away the victory. Nor shall he only overcome, but by a wonderful short cut, sooner than others he shall overcome, and with greater delight & contentment. And the manner of doing it is this: he must be very circumspect, in the exercise of every thing, that he set not his heart upon the apparent show of things; but assoon as he seethe any thing that is pleasant, to turn away his heart, & make haste to breath after heavenly things. For it is altogether impossible, that the other passions should wax heavy or hurt us, if the roots of love be cut up. Let this be the example: a man sees some profitable good thing, and forthwith assoon as he sees it, whilst his love is stirred up, he lifts up his heart to heaven, saying, Oh how much more profitable things are provided for me there? He sees something that delights him, and whilst his appetite grows in love of it, his heart is instantly lift up to heaven, saying, how much sweeter shall my banquet be in heaven, where my meat shall be Manna Angels food, and my drink the fountain of life? He sees some honourable good thing, namely, other men's estimation conceived of his witty learning, dexterity etc. And whilst the appetite begins to be carried to the love of honour, he runs, and lifts up his heart, saying, how much greater estimation and honour shall be conceived of me in that most ample Court of heaven, than if I had the honour of the whole world? 2 Of the passions of Hate, Flight or abomination and of sorrow and grief, where also are two things as before. 1 The definition of Hate. As good so soon as it is seen engenders the love of it; so evil, by and by as it acknowledged, begets the hatred of it. Now hate is a certain motion of the concupiscible, dissonant from evil: or more clearly; it is the motion of aversion, wherewith the appetite is affected, when any thing dissonant or contrary and repugnant to it is represented: for as betwixt the appetite and good there is consent; so betwixt the appetite and evil there is dissent. Hence comes flight and abomination of the evil which is the motion of retraction, whereby the appetite departs from evil; as if we said; that, that recession or declining whereby the appetite retracts itself from evil which displeaseth it, were slight or abomination of the evil which is the intention of flight: for after that evil is by the imagination represented, the appetite doth not only disagree and become dissonant (which is hatred) but also goes back, which is slight. Sadness or sorrow succeeds, when the evil is present; sorrow comes from evil joined unto the body with the apprehension of sense: but sadness is for the evils conceived by inward apprehension, which may also therefore be past and to come which are inwardly conceived, seeing sorrow only for the present time continues, whilst the body is oppressed. Therefore sadness or sorrow is a certain motion, whereby the appetite is vexed by the present evil; as if I said, that it is the motion whereby the appetite is oppressed with the burden of a present evil. These passions are of contrary motion to those we handled in the 9 Chap. for hate is aversion from evil: love the conversion to good: flight, is the departing from evil; desire is the progress to good; sadness is the oppression of evil; delectation is the expansion to good. But as love with the two other passions is carried towards the honest, profitable and delectable good: so hate with the 2. passions arising from it, inclines to the 3. fold evil, unhonest, unprofitable, unpleasant. Now by good and evil, we understand either the true or the apparent good: for whatsoever pleaseth the appetite is good, and whatsoever is repugnant in this kind is evil. But amongst all other things in this place this is most attentively to be observed; that sadness one of the principal passions (which as delight complets the motion of love, so it of hate) is a capital enemy to true virtue: for besides the hurt it brings to the body, this amongst all passions is the greatest (for it hath the motion of contraction, contrary to the vital motion coming from the heart dilated) it most grievously hurts the mind, as by this reason appears. For the mind is kept down by the weight of the evil present; the actions are made more feeble: a certain cold vapour and sluggishness runs thorough the whole man, and almost dissolves the joints: whereby it is hardly moved or else altogether slacks to the works of virtue, which being difficult, stand need of extension to undertake difficult things, which by this reason is evident. It is a thing well tried, that any sorrow of the body long raging, in short time the whole man must needs be dissolved: nor can the imagination diverte from thence to any other work for sorrow is the bond of the mind. Now if sadness be properly taken as differing from sorrow, it much needs worse torment the mind then sorrow: for the anxieties of the mind are much more grievous than those of the body; which is thus from the contrary proved: it is the general opinion both of Divines and Philosophers, that the delectations of the Spirit are greater than those of the body: for seeing delectation is a motion proceeding from the conjunction of good, by how much as the good is greater, the conjunction straighter, & the appetite more enacted to perceive pleasure, so much the greater shall the delectation be, but the goods of the mind are greater than of the body, as being Spiritual; more narrowly joined, as being without any body betwixt; more lively perceived, as having the understanding to penetrate the essence of good. Therefore by the same reasons, the evils of the mind inwardly apprehended are greater: because they belong to the mind, their conjunction is greater: for evil inwardly conceived is most nearly conjoined and repugns the appetite; but outwardly apprehended, doth nearly repugn the body, (but if it should only hurt the body, the appetite not resisting, it should be more light, yea and sometimes it should delight, for many with delight of the appetite, even for foul causes, do suffer hunger, blows and stripes.) To conclude evil is; more intensely perceived, but the inward sense is more able. Hence may we collect how diligently we ought to cut off the beginnings of sadness, and of what weight it is prudently to cure these diseases. For the learned know that these passions, but especially the third do often put the unexperienced worshippers of Christ out of the way of salvation: that not without cause the Apostle was instant; rejoice in the Lord, evermore, again I say rejoice: for it behoved him to speak it again because it was of infinite weight. 2 The remedies of these passions. 1. A man sees something that is incommodious and hurtful (as he supposeth) to him, say that it be some parts of the exercise of Godliness which seem difficult and and harsh to him: by and by ariseth an aversion of the mind (which is hate) and with a most swift motion, as much as belongs to it, the appetite flees from it (which is slight) and being commanded or constrained to perform it, he is cast down with the burden of heaviness and grief. Then therefore he that hath care of himself, assoon as the motion of hate ariseth, may thus command himself, abstain from thy aversion: for it is not worthy of hate, if I will hear reason speak: for many more incommodious things must we suffer, for the love of virtues and expediting of the mind from the fetters of the body: for the liberty of man is by these motions hurt, whilst he hates the things which are not truly evil; and will make him languish from the study of reason. This manner of commanding the passion (as I said of love) is common to heathen men. 2. There is another very Christian manner which is to propose to the appetite true evils, which by the instruction of faith it may abhor, and this comes from the superior part of man: thus, abstain from hate: for here is nothing worthy of hate, seeing sin is a wanting, which only is worthy of detestation: for that as concerning the incommodity, if it be without fault certainly it pleaseth God well. 3. But there is a thing more divine than this; and that is taken from the imitation of Christ; thus: abstain from hate: for how much more incommodious was the cross of Christ on which for thy sake he suffered willingly? is this the imitation of Christ jesus crucified? who when the foxes had holes & the fowls of heaven nests, yet had not where to hide his head and yet was most worthy of eternal rest? By such exhortations is the superior part wont so to prevail, that by his command and effectual motions, the appetite is weakened: nay sometimes by a sudden conversion it gins to love, what before it hated. But oft-times these kinds of repressing the passions do not profit, because the appetite cannot receive these reasons, of the honest good; or else it will not be instructed by reason, in respect of the violence and heat of the passion; and than it will be to purpose, to represent to it other more grievous evils, which by the experiment of lesser evils, it hath cause to fear; to shun which evils, if not willingly, yet patiently, he will not hate the present evil which he began to detest, and this may thus be done; desist from hatred: nay love and embrace this incommodity: for art not thou mercifully dealt withal, who hast deserved the torments of hell? aught not the fiery flames of hell to be changed for this incommodity? These and such like present remedies are to be sought out, before sadness and grief have taken too deep roots: for if the grief do grow not from a light cause, but proceed from some grievous causes of the soul, such as are wont to befall to men of a scrupulous conscience, or vehemently vexed for the sins of their life past; there are some more effectual remedies to be sought out. For the written counsels and (as it were) dead letters have not so much power to heal these diseases which creep into man's inwards, and do extenuate the powers both of body and soul, putting on divers forms, as the Oracles of a living voice, of some sweet singer in Israel, who according to the nature of the evil, can minister a word to the wearied in due season. Such as the Psalmist delivers: Eduxit me de lacumiseriae & de luto faecis, & statuit supra petram pedes meos: He brought me out of the pit of misery and from the clay of dregs and set my feet upon a rock. How many causes of joy are here? He fetched me out of all my miseries, and that I should not fall into them again, set me upon the rock Christ jesus, from whom I shall never fall. To conclude, we may observe that these three passions may not only be encountered with the said reasons, whereby the superior part maybe able to keep them down, but also the true lovers of Christ both may and ought often to stir them up (as in the next Chapter appears) that as love, desire, delectation are stirred up tor prosecute the goods of the mind; so hate, flight, and grief must be roused up to detest the evils of the soul; which may thus be done, the superior part instructing the inferior. The superior part doth find the appetite to be deterred from labours, contempt, and austerity of life; and doth thus urge it: if thou wilt hate, do not hate those things which are not fowl, but rather hate the deformity of sin: if thou wilt flee, then flee from sine as from the face of a serpent; if sadness and grief creep upon thee, let it not grow upon thee for punishment, but for sin, that it may be turned into wholesome repentance. But yet if for all this, it do not so abhor the turpitude of sin, seeing it doth not so clearly perceive it: let it hate, flee, and grieve for the punishments of hell and terror of that great judgement: which the imagination can more easily represent. But let us come now to the Irascible. 3 Of the passions of hope and audacity and their remedies, and 1. what it is. The Irascible part (as we have said) is the setter of the concupiscible at liberty; for when as manifold difficulties do encompass the good things which are desired; then the Irascible as if armed with power, combats with this difficulty and drives it away: and so brings the concupiscible into a frank fruition and enjoyment of them. But amongst the five passions of the Irascible, Hope holds the first place: which is nothing else but a motion towards the difficult good which it believes may be obtained: or to say more clearly, it is a motion, whereby the appetite is stirred up to acquire that good which is hardly acquired, which the concupiscible loveth, and which is thought may be obtained. Boldness and Audacity succeeds this Hope, which Audacity we call a motion of the appetite prosecuting an imminent difficult thing: as if I ●hould say, it were a motion whereby the appetite goeth forwards against an evil at hand. That as desire is a certain pregression of love, so boldness is a progression of hope. But when I call audacity a motion towards evil; we understand by the name of evil, the difficulty itself: which it endeavours to overcome, and which doth circumstance the good, which hope properly respecteth: although audacity also do respect the difficulty of the difficult evil, to overcome which Hope succeeds. Touching these two passions, we must observe, that those who are given to love, are more enabled both to Hope, and to dare then others; for seeing both the passions are motions of progression, and heat which is the property of love, by his dilatation; and opening confers much to the motion of progession: it cometh to pass, that Lovers are more prompt and ready to hope and to dare: especially such as stand well affected to Heavenly things, for the Conscience of Righteousness, enjoining the divine assistance begets a certain security: which doth chief conduce both to Hope and Audacity. Happy are those who find themselves called to such an assurance, as from the affection of divine love, and heavenly things, and the testimony of a good conscience, may beget in them hope and audacity: so that with much profit they may have the use of these passions. But here we have need to know fruits from falsehood, seeing these passions may impose upon the unwary, whilst they are ill placed; for those things which are unworthy the followers of Christ, must not be hoped for: nor must we dare and be bold sharply to drive away the things which are not evil, as shall appear by this example. 2 The remedies of these passions. It cometh to pass often that either a man is checked or frowned on by his Prince or some great man under whose check he lives; or the wife of the husband, or son of his father, or servant of his master is so used, as that he conjectures he is not beloved: yet loves to be beloved: But it seems a difficult thing unto him to obtain it: for it behoves him, to excogitate some means to reconcile his mind unto him, and so fit himself to avoid his checks and frowns: which would require both time, and discourse, and some other duties, not without labour; yet it seemeth possible; Therefore albeit all other duties be neglected, he determines to deal seriously in this thing; he is raised by hope, and goes forwards with boldness: but these passions he may check thus. What is it that thou dost, thou unbridled appetites, it is unworthy the mind of a man to hope for things which are not true good things: but to desire so to be beloved, as not to be checked is dissonant to reason, and therefore cannot be any true good: therefore God forbidden that I should bestow my time and labour to win the favour of men, and not rather in gaining the favour of God. God forbidden that I should boldly go forwards to shake off the things which are molestfull to the body, and should happily procure greater indulgence of the body, but more grievous losses of virtue. But this first kind is such as a natural man may use. Yet from this example it appears, that the passion of hope shows itself through a false opinion at the apparent good of indulgent love, but indeed true evil: but on the other side audacity, against the circumstant difficulty, as against evil; and therefore the superior part ought thus to instruct the appetite. If it help any thing to Hope, amendment which is a true good is to be hoped for by correction and check; if thou wilt be bold, go forward against those things which hinder thy amendment: dare something against the motions of sorrow, combat with them; and carry a cheerful countenance: that those who seemed to be offended with thee, seeing the fruit of their checks and controls, may go on to check more: for it is written; let the righteous rather smite me, but let not their precious balms break my head: Oils, i. the fair dissimulations of sinners; not break my head, i. affect my mind with any delectation. 2 But this is more worthy of a Christian; which the superior part may use thus: Desist from this Hope of seeking for the favour of men: hope rather in the Lord and be doing good, dwell in the Land, and thou shalt be fed. How much more honest, profitable and delightful shall the benevolent mind of the most merciful God be to thee, then that of men: which doubtless thou shalt enjoy, if despising the favour of men, thou do thy endeavour, that thy Hope and portion may be in the Land or the living. Therefore dare something against the difficulties which would retard, and withdraw thee from the sweeter embracing of jesus Christ, and thou shalt be happy. 3 But the third is most worthy of the follower of Christ; thus: did Christ hope in man or labour for the favour of men? Did he regard to be beloved of Kings? did he decline checks and taunts? how often did he keep, silence working the works of my salvation, when he might have sweetly carried away men's hearts, and shunned the punishments? Therefore far be it from me, that I should swerver from such an example. Therefore all hope is to be placed in God, and we must endeavour by all means to advance to so great a good as is audacity. Many things are here to be spoken of these two passions, but that in the handling of the passions of desperation and fear, the same things are required: for passions if they be well tempered are the remedies of other passions. Therefore in one place only we will give herein admonitions. 3 Of the passions of desperation, fear and anger, and of their remedies. These three passions, Desperation and Fear which are opposed to Hope and Audacity, and Anger which wanteth a contrary passion; come now to be handled: for if difficult evil do not lie upon us, but be overcome, and the possession 〈◊〉 good succeeds it: then no difficult thing remains, against which the Irascible part may arise: but delectation succeeds, which is aconcupiscible passion. Therefore desperation is a motion of the appetite, from good which it believeth, cannot be acquired; as if we should say, that it is a motion whereby the appetite is oppressed or cast down, when one thinks he cannot obtain the good that he loveth. Hence ariseth fear which is a motion of the appetite departing from evil to come, which it cannot resist; as if we should say it were a motion, whereby the appetite is contracted and depressed, when the difficult evil is imminent, before it be present: for it is not a simple departure, as Flight, or Abomination of evil, but a depression of the appetite for the difficulty of the evil at hand. But when the difficult evil hath the nature of injury, than it is anger. Now anger is a motion of the appetite, to revenge; or more clearly a motion whereby the appetite being hurt, waxeth hot to repay the injury: which doth respect the revenge, as that which is good for it, and him from whence the injury cometh, as evil, whence it hath a mixed oblation. These passions are wont to make work to those who are written up amongst the soldiers of Christ; so that worthily they ought to provide remedies, and seriously to think of most weighty matters. For desperation is not only for the evil of the opposing difficulty, but also, for the sole excess of good, which albeit it may seem to fall upon the same point and head of difficulty, yet it shows the manifold motions of desperation arising in the hearts of slothful Christians, sometimes the difficulty and sometimes the sublimity of the thing being represented: from whence it is, that they think of no joys; without proposing whereof unto them, they scarce meanly profit. But fear is wont so to charge Nature with slothfulness, and so to manacle the whole man, yea with the very fear of excellent virtues, much more with the fear of imminent labours, that stupour and astonishment; that, is, the unaccustomed imagination of evil, doth come in place, and blunts and dulls the very natural instruments of operations, and as it were within a palsy doth dissolve them all; Whence such suspicions and consultations do arise, upon very signs and shadows of evils, which will never come to pass. And to conclude, there is nothing more hurtful than fear to the study of virtues, which are of generous hearts obtained. But anger is a most fierce passion; which seeing it is stirred up from despite and contempt only or those things which are reduced to contempt, hurts so much the worse, by how much it is more consonant to a worse vice, i. Pride. For it boils as often as it sees itself despised: for when the sin is of ignorance or passion, it doth not so flame out, seeing it doth no● observe itself to be contemned: and so much the more it exasperats the appetite, by how much it conceives that it dealeth more justly: for it desireth evil under the name and show of good; that is, revenge, under a certain reason or conceit of equality, which it doth endeavour to settle, betwixt contempt and revenge, through a certain imperfect work of reason mixed with passion: for reason compares revenge with injury: But by and by faileth, the work not absolved; for reasons should have gone forewards, that it might have commanded that it was not lawful, to take revenge: and so his light by the motion of passion is so extinguished that amongst all the passions, chiefly anger, for the commotion it maketh, doth disturb the judgement. Therefore we must endeavour God reaching out his hand to tame and subdue these wild be acts and to transfer them also to divine things, which by this example and remedy following we may do. 2. The remedy of these passions is this: 1 Remedy of despair a man often findeth himself admonished concerning the acquiring of the modesty of his eyes and looks: This doctrine and exhortation pleaseth him well: he often endeavoures it; adds prayers, and some other holy means to restrain the desires of the flesh: yet the thing succeeds not: presently a direction enters the mind, the appetite thus suggesting: why dost thou in vain vex thyself? thou hast oft used such means as the holy learned have prescribed: thou hast relapsed again; nor yet hast thou gotten new forces, or faith, which may persuade thee that the matter shall fall out as thou wouldst have it. Therefore desist from this impossible thing, and hence behold, that it can never come to pass, that thou who canst not do this most easy and small thing, shall ever arrive at those more high havens of the virtues of Saints. Whilst the appetite is thus ill affected, instantly comes reason stepping in, and useth the second of these three means of taming the passions: saying; Why art thou so heavy O my soul, and why art thou so troubled within me? Hope in the Lord, because yet after so many slips of my youth, I will yet praise him, who is the light of my countenance and my salvation: and to say all in a word, he is my God, whose it is to lift up the broken and wounded in heart: and seeing it is an easy thing with him, suddenly to make a poor man rich, why should I despair? Many are the examples of conquered frailty: many are the remedies provided for such affections; the reasons for man to hope are most effectual. First GOD'S own natural goodness: Secondly Christ's passion which is so much mine, as if he had suffered for none else but me. Thirdly besides natural goodness, & his love in sending Christ my Saviour, he hath promised many things to raise our hopes: whatsoever you ask the Father in my name etc. 2 Remedy of the passion of Fear. Suppose there should some task be put upon a man, or some affliction befall him more grievous than it seemed he was able to bear: presently the appetite apprehending some fear, begins to be daunted and to step back, as at some vehement tempest, or sudden and fearful ruin of a house, for it loves the commodity of good things, from whence it is, that this fear of suffering any thing ariseth. Then doth reason work in this manner, namely the second of those three ways of taming the passions. The Lord is my light and my salvation, whom shall I fear. The Lord is the protector of my life, of whom then shall I be afraid? Surely I will not only not fear by God's grace, to under go this burden it hath pleased him to lay upon me, but also, albeit even Castles and Fortresses should stand up against me, my heart should not be afraid. But if for all this; the sense make any reluctation: then that third way of taming those passions, which consists in the Imitation of Christ; is here fitly to be used. For when the inferior part of Christ feared the acerbity of his passion, even to the sweeting of blood; he stirred up by deliberate act of reason, the passion of audacity, that he might conflict with fear and prevail against it: and so rising, he admonished his Disciples: Arise, let us go hence, behold he that betrayeth me is at hand. Behold, let us arise, saith our Champion Christ, and as fear possessing us, we laboured to flee from an instant danger, so let us courageously, by a stirred up audacity meet the danger coming. Thus did Christ: and shall he be worthy of Christ, that will never strive to accompany him in agony? 3 The remedy of the passion of anger. It often falleth out that a man either by words or gestures, finds himself to be little esteemed and contemned, of some either his inferior, or not much above him: by and by, anger is inflamed, and he desires & seeks in the same manner to render at least, a like kind of revenge: for the appetite will begin to complain, saying; he ought not to have made so small account of me; he might have risen unto me; he might have put off his hat: he should not so lightly have improved the things I spoke: He ought not so to have contradicted me, he ought not to have controlled me in that manner: he might have answered me more mildly, seeing I am no way inferior to him; as many things will the love of a man's own excellency object. But now, the superior part will herein do thus, to mitigate this passion. Thou fierce disordered passion be quieted. For it becomes not man endued with reason, like a beast, to wax fierce and angry, and by a certain drunkenness of fury to become mad, for the turpitude and vileness of this passion, doth even in the countenance bewray itself; whilst the eyes do sparkle, the lips tremble, the speech is hindered, and the whole man is alienated from that meekness, which being a sociable creature, is natural to him. This manner albeit but natural: yet is it very effectual to the subduing of anger. But the second kind of subduing the passions is more worthy the true Christian; and that is thus: blessed are the meek, for they shall possess the Land of the living: and shall I for this beastly and brutish passion despoil myself of the right of this inheritance, which faith shows unto me? The third kind of taming this passion may be this, and most apt for such as will follow Christ: For as a Lamb before the shearer, he opened not his mouth; and as a sheep unto the slaughter he was led: when he was cursed, he cursed not again: when he suffered, he complained not, he delivered himself into the hands of him, that judged unjustly, and shall not I be meek and mild? Many other reasons might be used to restrain these passions; but here I desire may be observed (as also in other passions;) that these passions may profitably be exercised, if they be transferred to divine things: and surely the use of desperation, albeit, not so proper as of other passions (for it hath not any spiritiall good which for the hardness of it, is to be despaired) may be this, according to the counsel of the Kingly Prophet: trust not in Princes, nor in the sons of men in whom is no salvation: q. d. hope not, nay despair of salvation from men, who altogether are void of it; for that salvation which the world by an impudent lie doth promise, is to be despaired of. Fear hath a most large field: for what is it that justly can be feared in this life, not sudden death, nor the torments of hell; nor the severity of the last judgement? nay nothing, albeit the most terrible evils of this life ought to put us in fear: for Christ hath said, fear not them, that can kill the body, but fear him, who having killed the body, is able to send the soul into hell fire. In like manner, anger may be exercised many ways: there are sins; there are enemies of the soul, and amongst others most cruel, are the passions which do continually disturb and oppugn the reason of man: but against these enemies, our Saviour Christ hath taught us, that anger may wholesomely be stirred up in us, whilst being most meek, yet did he wax hot against desilers and abusers of the Temple. Thus have we briefly been taught to master our passions which are the greatest enemies to the reparation of our souls. But yet before we conclude this point, let us take this observation with us: to consider diligently, the original increase, and declining of our own proper passions; for besides the former things, we shall find many things of much profit, if we shall diligently mark, that sometimes this passion & sometimes that, as if they were borne of divers parents, do produce sundry effects: as by the example following may appear. There is nothing, doubtless, seems less consonant to anger then delectation: and yet it often grows up with anger, as when a man in his fury revengeth himself, but grief and heaviness, doth more directly disagree with delectation, than anger; and yet grief, in the very motion of sorrow conceived of the absence of the thing is cause of delectation, whilst it begets the memory of the thing beloved. But the other are more plain: that namely, out of the love of good, the hatred of evil which is repugnant to it, ariseth: & out of concupiscence and desire of the good deferred, doth sorrow grow, by reason of deferring it: and this duel of the 2. passions, thus conflicting together, is very well known, seeing towards one and the same thing, as namely fasting, the appetite, both dares do it, because it hopes for victory, & fears also, because terrified with the difficulty: which do serve for this purpose, that both the various commixtions of passions may be known, and also that their sundry remedies may succeed. But this must every man most carefully labour to know: namely, of what passion he is most grievously infested; for love vexeth some most, some hate, others fear, and others anger doth most trouble. And as the powers of the soul being intent unto one act the soul doth more remissly work in other acts: so whilst the inferior part doth exhale the fury by the motions of one passion, it is usually moved more faintly with other passions. But after that a man shall once know his capital enemy, he must then bethink himself of entering into a combat with him; and by the death of him to extinguish all his assaults. Of those remedies for the mastering of passions, whereof we have treated, he may take which he thinketh doth most forcibly work with him; or in his own discretion choose some other: to the undergoing of which combat, if the passion be more fierce, we must labour to get the help of perseverance, which is a virtue, that swears perpetual fealty to God, which can never suffer any declination, having the victory and garland promised by our Saviour ever before the eyes of it, whereby to be stirred up: which is no less, then eternally to be saved. Nor let the difficulties or dangers ever deter them from persevering in this combat with passions. For how many noble, learned and worthy of honour shall we see, that for 20. 30. or more years do live in the Courts of Princes, and with seeking and knocking wax old therein: rand yet either fall short of all hope, or else are but (as the best) tormented with their small rewards? But how many such men, who die before the Princes, in whom, they placed their hopes, and perish eternally; who if they had contended to subdue their passions, and put themselves into God's service, might have shined in Sanctity, and abounded with eternal riches? Therefore how much more easily, and profitably may we contest with our passions, and by a compendious way come to the crown of glory? But beside, doth the shipwreck of so many sleets and the loss of so much gold, disturne any of those from sailing to the Indies whom God hath delivered from such dangers? it is a wonder to see how boldly they contend with the waves & storms, with what sweat and sorrow, they constantly encounter: how after they have been twice or thrice delivered from the jaws of death, yet do they never change their manner of life, but go on with a resolute courage. Surely these men's iniquity and folly, is the Christians school: for if they be twice or thrice delivered from death, after so many navigations, when being sufficiently enriched, they thought to return home and rest themselves, and yet are swallowed up of the revenging storm: How much more honourable and safe is it, albeit never so many temptations assault us, and auxieties vex us, to hold that course, which can never bring any shipwreck? But generally this is to be observed, from the external acts (for we have chiefly handled the manners of the internal acts, which are the originals of the external) for the remedy of every passion, that the external act of the contrary passion may be exercised, if the passion itself and the circumstances do suffer it. For I do not think, that such external acts are necessary to all passions, for that desperation and hope, are reform by internal acts. But my meaning is, that when opportunity suffers, that then it is expedient to exercise the externals acts, which may either engender the contrary affect, or else extinguish the passion; for we do not properly speak of the contrary, because anger hath no contrary passion, but yet may be extinguished. Examples of this instruction, there are both many and usual: for if any be possessed with a childish fear of dead folks, if they often handle dead carcases and bones, it will drive away that fear. If an angry man be often set upon with opprobries and reproaches; he will by little and little grow less angry: for as it is commonly spoken, there is no passion ariseth from things accustomed. If any man labour of sloth which is a kind of grief, throw cold water on him violently, or use some sharper remedy, and he will shake off that drowsiness in short time. If any be delighted with neat and fine clothes, clothe him with course and ragged garments, and within few days, he will put of that affection. These and such like external remedies for the subduing of passions may be used, as every man shall think fittest for himself. But now, if we will join to these external and internal remedies, the practice and care of prayer, the thing will succeed as we would have it. For this exercise is the most effectual of all other to the mastering of our passions; the reason is most strong: the very endeavour itself of lifting up the heart vino divine things by a certain natural consequence, doth weaken the inferior part of man, and disturnes it from its own provocations; which is made evident thus: for the passions are not stirred up but by a foreruning knowledge of the senses: therefore he that hath his inward senses intent and settled upon the imagination of divine things, shall cut off the roots of passions, as it were with the sword of that knowledge. Therefore let us often implore the divine help, for amongst all remedies that is chiefest. Besides, this must observingly be noted, that these eleven passions if they be suffered licentiously to range at liberty, are so many fountains of vices: but if they be imperiously governed by the divine help, to the prescripts of right reason, are almost so many seminaries of virtues. Seeing that from the motions of the passions, if reason give place, the habits of vices are produced, and from the same tempered with reason, the habits of virtues are engendered. For the vice of anger ariseth from the untamed passion of anger, and the virtue of meekness from the same subdued: from which it appeareth, why many virtues and vices are called by the same names of passions for they borrow the names of the passions, by whose acts or victory they are begotten. But a word Of Temptations. AMongst all those great benefits, which the knowledge and subduing of passions begets, the knowledge and victory of temptations deserves not the last place. For, as it doth appear by those kinds of taming the passion stirred up; the chief and most effectual course of them, which the fathers have delivered, of driving away temptations, is that which we have in the former treatise often named. For if assoon as any passion, (upon whatsoever cause) is stirred up, we will hold the course there described, no temptations can ever hurt us, but rather make much for our good. For being at the first insurrection repelled, they offer unto any valiant champion an occasion of subjugating the passion, of acquiring of virtue, and of extirpating the contrary vice. But that they may the better know the insinuations of temptation, let them observe this division of the powers of the soul, delivered by Divines. There are 3. powers in man, which serve & belong to knowledge; & a threefold appetite doth proportionably answer them. 1. The first power is called sensitive, which comprehends all the senses external and internal; namely the common sense, the fantasy or imagination cogitative or estimative, the memory or remembrance, and the knowledge that is gotten by these senses, the sensitive appetite doth follow, being compounded of the concupiscible and irascible part, which appetite together with his motions or eleven passions we have before described. This power is called the inferior part of man, or of the soul: whence it is, that those, who neglecting the light of the superior reason, and do give themselves unto it, are by the Apostle called maturall men. 1. Cor. 2. This power is beside called by mystical divines the lowest heaven. 2 The second power of man is called the reasonable power which together with the third power, whereof we shall speak next, doth compose the superior part of man: and it is the understanding itself; as it deduceth knowledge from knowledge: so that if we reason after the manner of men touching temporal things, it is named the inferior portion of reason; if concerning eternal things, or temporal by the eternal Law, than it is called the superior portion of reason. To this doth answer the reasonable appetite, or that which they call free will, which is the very will itself, through which reason, it is moved of the inferior or superior portion of reason. This power is called the middle Heaven, from whose superior part, and the third power, now to be described, the Spirit of man is framed. 3 The third and highest power (in which is synderesis: that is the natural practic habit, whose act is conscience) is the understanding itself, so far as it immediately from God receiveth light, to know the first principles, only by conceived terms, through a natural, or hidden supernatural force of divine wisdom; and is called intelligence, albeit of others not the understanding itself so conceived, but his act, is called intelligence. Unto this doth the will answer, as it immediately from God, receiveth a certain natural propensity unto good, represented unto it, by the simple conceit of the understanding. This power being compounded of the understanding & the will is called the Spirit or the third Heaven. The Spirit therefore which compriseth the superior reason and intelligence, and the answerable degrees of the will, (proportion ever observed) doth serve to direct the inferior reason, and to moderate as well the external as the internal senses, and rule the appetite; but yet with great difference, seeing it commands the external senses and all the members (except the generative parts) in such sort as a lord commands his servants, but the appetite it commands politically, as a governor doth his Citizens: for members & external senses cannot be restrained, & the appetite doth obstinately reluct and rebel. But this is seriously to be observed, that the enemy of our salvation, doth more maliciously set upon the true servants of jesus Christ, them other Christians, which are no such enemies to him. Therefore he must have his cunning shifts well known unto him. For he insinuats himself into the inward sinews, and besides the fierceness which the passions have naturally in themselves, he doth vehemently stir up the appetite: therefore it is needful, that he vigilantly, courageously and quickly shake off the temptations lately stirred up, lest the evil grow and wax heavy. Therefore, whether (as for example) any man be tempted with any filthy and vile thing received by the outward senses and brought to the imagination, or without the use of the outward senses composed, or of the devil himself framed (which three often fall out) he ought chief to reflect most carefully upon the office▪ of the superior reason, and from thence as from the King's throne to moderate all the powers. For then the violence of the temptation moving the inferior part of man, if reason by any means neglect lect the passions arising in the sensitive appetite, to be carried unto vile things, which although it come not to a full deliberation, yet it is a sin. But if the inferior reason i. which judgeth of things after the manner of men be not corrected of the superior which judgeth of things after a divine manner, according to the Law of God; or (which is more plain) if the superior reason do but tacitly assent, it is a sin, as this example will declare. Some man is tempted unto lust, after he hath begun to imagine some beautiful creature: forthwith his concupiscence boils within him: then the inferior reason, i. the understanding discoursing after a human manner; doth presently conceive that it is a wholesome thing to disburden nature, and this conceit of health is proposed as a certain profitable and delectable good: now if the superior reason, i. the understanding, so far as it is ordered to the eternal Law of God, (the will permitting) do neglect to consider that this thing is contrary to the Law of God: or albeit, that it do observe it to be, yet it doth so coldly observe it, the will permitting it, that it suffer it to please the will, that tacit consent is a great sin: and that tacit consent, the learned call morosam delectationem, a tarrying delight, not from the time, but from the stay of reason so tacitly assenting; which may be in a moment of time. But if the superior reason expressly assent, (which cometh to pass when the understanding doth deliberately think on any filthiness, and the will cleaveth to it) than it is a grievous sin, and so much more grievous as the thing is great, whereunto the superior reason yieldeth. By this is evident, that it is generally true, that from one express or tacit consent of reason and will all sins, but chief great sins do arise. But let every man do his diligence, to know a temptation from consent, & accustom themselves to resist the first assaults valiantly: as long as the knowledge of temptations & the will to resist is of force with us, we can never (such is the goodness of God) fall unwittingly into any grievous sins. If any grievous temptations befall us, let us assuredly hope, that God will give, not only suggest equal, but of his bounty greater forces, and also give an issue with the temptation. Let us acquit ourselves well; and love to be tried, that when we are tried we may receive the crown of life. It is a happy event of temptations which the Son of God who in all things was tempted yet without sin, hath left unto us, most sweetly comforting his troops, and saying, You are they, that have tarried with me in my temptations: and I give unto you a Kingdom as my Father gave unto me a Kingdom, that you should eat and drink at my table. And what is a wanting to them that shall feast at that table, that they may not valiantly go together to it? Therefore let us go thorough sire and water, that we may at last come to this most pleasant refreshing. 3 The third thing which I proposed to be considered in this first part of the true rule and art of serving God, after the instructions and exercises for the reparation of the slaughter which sin hath made in the soul, is the love of God, which being the fire which God would have ever burning upon the Altar of our hearts; all that we have yet spoken of the reparation of the soul, is only directed unto it. And if any will know of what dignity this love of God is, he shall see that whatsoever hath been spoken of the reparation and cleansing of the soul, is but little to the acting of so worthy and sublime an enterprise. For of so great excellency is the love of God, that none of those blessed Spirits, nor any other created thing or which can be created, is able to do a more sovereign work. For which cause the Son of God calls this the great & first commandment: Nay, say that all the labours and powers of Angels and Men together, were in any one Angel or Man, yet were they not all able to do a work more excellent then to love God. Nor can any creature sufficiently so love this our GOD as his goodness and worthiness requireth. Now as this tract of the love of God, followeth that of the reparation of the soul, because those things are very fit to the obtaining of this love: so this of the love of God is placed before that of the love of our neighbours and the love of ourselves, because from this love of God only proceeds the love of our neighbours and the love of ourselves. 1. Therefore of the love of God. 2. Of our Neighbours; And 3. of ourselves. 1 This love of God being so glorious and joyous a thing when it is expressed in words, what joy I and glory shall it be to seel it and how much more to do it? This is the holy work of God: I say the holy and whole work and labour of God: for whatsoever God worketh withal his infinite powers, is only to love himself so much as his Majesty deserveth and is worthy, that is; infinitely. For out of his own infinite goodness and excellency he is infinitely to be beloved: nor is there any excellency in heaven or earth, which is not much more his, than it is his that possesseth it: and from them all he hath infinite glory, and loves it and rejoiceth and glorieth in it, and would also, that we should love, it, think upon it, and rejoice in it; seeing nothing is so consonant to equity, as that with all our powers we should love him, from the loving of whom we must never cease, albeit we had infinite powers so to do. Therefore are we to give God thanks, that in loving himself infinitely, he supplies by his own powers, what is defective in every one of us. Let us ever rejoice in loving him who is so great dignity, that never ceasing to glory at his excellencies, yet that which we do is nothing if it be compared to that he deserveth. For of so great glory and Majesty is God, that he stands in no need of our service: but only requires it, because it is profitable of us. This only he desireth that we love him and reloyce at his good things, for this is his own holy work. Therefore he would have all men with all their strength to do that, which he doth with all his strength. And for that which remains, he stands no need it, no nor of this neither, but that it is good and just and unto? us glorious: and therefore he so much desireth it, that he laid down his life for it, that so by dying he might provoke us to love him: Besides, that there are other things found in the Scriptures, which are by him commanded to be desired, that is for this end, because they are helps to this love, and to omit them would be a great hindrance to it. For neither are the vices which are prohibited any other thing, than the inordinate love of vain things, which do occupy that place which is diputed only to the love of God. Not do vertuaes serve to any other purpose, but to dispose the soul to this love; yet are they so necessary thereunto, that it were great presumption to think to obtain it, without the mighty exercise of such virtues. That therefore we may fitly speak of this precious love, we will first declare the various manner of lovers, but withal judging that best which is most sublime and high. To which purpose we may use this example. Therefore touching the variety of lovers, we must observe that which by the experience of many, was a testimony unto them, when they had attained a greater knowledge of truth, namely, that they had a long time loved God as a most sweet Lord, who had communicated himself to them as a liberal benefactor, in whose service, they were delighted, and often had asked of him many benefits, with great delectation in the contemptation of his bounty, and of the knowledge of his excellent graces which they asked of him: and that often they came unto him as to the fountain in which they found so great sweetness, as that they thought there was nothing a wanting to their love of God. For they thought that the greatness of that sweetness which they felt in the sensitive appetite, was nothing else but the greatness of that love. And would to GOD that all men who do not love God, did so love him. Yet God forbidden, that those who love God should be content with this love, although it be very good, and so good as that it sufficeth thus far, that for certain days, beginners do exercise themselves therein; for they may so, easily come to that more excellent manner of loving God, which followeth. It an argument, that this love I have spoken of is frail, seeing that he who so loveth, assoon as that sweetness is a wanting or gone, goes on with an abject mind in the things of God, and is so overcome of the frailties of his mind as if he never had had any such love. For he doth so much procure unto himself corporal delights, as to feed on delicate viands, to drink the most pleasant liquors, to wear most gorgeous clothes, and such other vanities, pleasing to his appetite, sensual friendships, honours, favours, even as he doth that hath never begun to taste the things that are of God. Nay oft times, at such time, as he is visited with such an apprehension of sweetness, he is taken up with many vain affections, and very sensual, being drawn thereunto by the beauty and pleasures of some persons. Again he desires to be seen, and to be accounted devout, and grieves if he be not reputed for such; nor doth he rejoice when he understands that others are accounted more fervent in devotion, and such other blemishes he casts upon himself: all which are so abject, that they suffer not the society of that excellent love of God (of which anon) although it have not that sweetness. Therefore we may conclude that such love is but frail, seeing it is the love of him that loves for his own benefit and comfort. Yet let us express the excellences of this sensitive love. For albeit such love is frail, yet is it profitable for 2. things. First, he that hath it may easily cast from him the said blemishes, and love of vain things. Secondly, such a one shall be in a very near disposition to bring fourth many acts of that more sublime and excellent love, when he shall come to the knowledge of it. There is therefore a more high and heavenly love then that former, unto which many had undoubtedly attained, if they had known it: and the more of this love that the soul acquires, of the greater perfection shall it be. This love we will describe with words rather declaring what we ought to do to obtain it, and being had to keep it, than such as for a small time may work some liking of it. Not for that I would express this love in gross terms, but for that he who can attain that love which is expressed in plain words is to be lifted up of that sweet lover, to the height of that love, which man's power cannot express. Therefore now we will deliver some parcels of this love. 1 What it is: we say it is a certain work or act which the will produceth, strongly and sometimes with sweetness, in loving, or desiring that God may be that which he is, may possess so great glory, so great dominion and power, as in truth he possesseth over us and over all things, and so much as he hath himself. And again, that whatsoever thing is or can be, may love him, serve and glorify him, for his only infinite goodness and worth: and so far as the excellency of his Majesty requires, that withal our powers we should do it. These are profound words, and such as daily he must meditate which truly loves: that he may recogitate what God is, and may rejoice in it; again that he may recogitate and bethink himself how great glory he hath, having an universal dominion over all us, all other things, and to joy hereat more than we are wont to do at the preferment and honour of our best friends. Besides we must desire, that whatsoever is in the world may obey him, love him, desiring it a thousand ways, and ten thousand ways procuring it. And further in the discourse of the mind, meditating a thousand ways of glory, greatness and service which are due unto God; that we may wish them all for him, and that because he is God and for his only goodness. For all equity requires, that we love so great a LORD, by all the means that can be thought on. Seeing then there is no higher end than GOD himself, who is the beginning and end of all, it follows that he ought to be loved, not for that chiefly we receive from him or for that we expect, but for himself who is infinitely amiable. This is that which I say and would have observed, that we should so accustom our wills, which ourselves also may feel that they may be moved to love, and that they may be delighted in the glory and riches of our God, not for the sweetness they perceive to be in his love, not for the gifts, which either they have received, or hope to receive, but that these being forgotten, they may love him, as the most worthy to have all the wills of Angels and men herein exercised, that they may desire and be delighted, that his Majesty hath all that good which it hath, albeit it nothing▪ should thence redound to them, although indeed so much more will return unto us by how much we love him without any reflection to ourselves. 2 This holy love hath his beginning progress & perfection, and albeit at the beginning it gives no great tokens of itself, which may be felt in the soul; yet it is then of greatest worth, and shall after a few days show some signs of itself, when it shall have begun to increase. The true experiment and certain sign of this love, is, when as the lover loveth God as well when he shows himself fierce against him, as when he is more mild, as well when he chastiseth in justice, as when he cherisheth in mercy. He that is such, loves not, for that God is sweet and good, yet loves that sweetness and goodness, because God gives it, and gives him a mind, more diligently to serve him. He is not afraid at his chastisements, but takes it with that love, which the pious and princely hand of him that lays in on him, requires. He doth not supplicate and petition, drawn on with desire or sweetness of the benefit desired, but that his soul enriched with virtues, may be increased in strength, that he may more diligently and fervently serve the Lord, who bestowed those benefits. He is not in any indignation, that sometimes he sees himself void of consolations, yet grieves, if any thing be in him that may offend the eyes of so great a Majesty, and so separate him from it. He desires not therefore to be pardoned that he may escape the punishment, or may recover the lost grace and virtues, or right unto the Kingdom of glory, but that his soul having received pardon may be to GOD more acceptable, may love him, and purely serve his most high God and Creator. He that is such, hath no affection that draws his heart any other way. He remembers not, nor marks whether men think of him. He grieves not, when he perceives himself be held of no worth. He flees and is sad at the honours done him, fearing lest they may be a hindrance to his humility. He rejoiceth at the good and honours of others, supposing that even honours may be to them as being more strong, a furtherance moat fervently to serve GOD, desiring without all fiction of vanity, that other men may take an example of good works at him. He that is such, hath all things, and yet hath no thing, he submits himself to all men and all do serve him: He flees all sweetness & contentment, & yet feels nothing but that which is pleasing unto him. In that great God which he loveth, he knoweth whatsoever he ought to do, say or think, and that he both saith, doth and thinketh for him alone. Happy is the man which so loveth, it is not he that liveth, but Christ liveth in him; Gal. 2. giving unto him grace to live a divine life. This man in loving himself, loveth not himself but the most high, for whose love, he desireth every good thing. Let us give one example, whereby as much as may be, we may behold when we do thus love God. Say there were a son whose father were a very honest man, but very poor, from whom the son expected nothing, nor needed it, and yet should so serve this father, as that he placed all his joy and delight in him rather than in himself, and rejoiced more to be delighted in his father then in himself, and all things which bring any honour or joy, which he doth or are offered unto him, he so much rejoiceth that they are offered, as he thinketh his father will rejoice for them: and on the other side is more afflicted by any occurring calamity, for the grief that his father will thence conceive, then for his own punishment. So that when this son is sick, he suffers more pain, for the affliction and sorrow which he sees his father suffer, seeing his son sick, then for his own grief: and when he grows sound, is more joyed of the joy his father doth thence conceive then of his own health. In like manner, in things which in the world bring honour, as egregrious stratagems and policies of war, or exercises of learning; he desires to do them with commendations, because his father looks upon them, and rejoiceth at them more than for his own honour: and one the other side, if he do not these things aright, would thence take more grief, then for his own dispraise. All this love and will hath this son towards his father, providing for him all things which are necessary for him, by no other reflex, then for the great love which from his infancy he beareth towards his father. This example must he that will serve God, from day to day often revolve in his mind, at the least for two or three months. For herein is declared, so much as may serve for our purpose to set fourth the manner of the true love of God, not hunting after our own profit, which course we ought to observe. Our eternal Father is God, and we his sons out of his magnificent gift and grace. He stands no need of our goods, but we cannot want his good; in a far different manner from this father that I have spoken of, with his son. For there the father was rich, and the son his Protector, and therefore so much the more is the love of the son towards his father to be esteemed. Let us therefore rejoice that the Majesty of our eternal Father is so great, that he stands no need of us, knowing that our obligation is greater unto him then of that son to his father: Let therefore our love at the least be like that of this son, and our souls so far subjecteth, until they find and feel no joy of all the good they do and expect, but so far as we shall know that by this we do God service. And whatsoever we shall do, must be done with great joy, because we believe, (and so it is indeed) that the divine Majesty is well pleased with it, & all the grief which we feel by the infirmity of sin must be, for that it is against the will of God. And the Prophet doth witness that God rejoiceth at our service: God is well pleased with his people, Psal. 149. the praises of God are in their mouths. And that by our sins he seems as if he were grieved, God himself testifieth: it repenteth me, that I have made man. Gen. 6. Now it is to be observed, that if the adversary of mankind do much impugn the servants of God in every virtue wherein he seethe they desire to profit, he will much more set upon them, when he seethe them hunt after this most high kind of love. Amongst all his diverse impugnations & assaults, there is one, as very secret, so no less hurtful wherewith he oppugneth and opposeth many, and that is tepidity and coldness of mind, which many do feel whilst they think on, read or hear, the chief point wherein consists this heavenly love, namely, that the being, glory, and all the good things of God should be desired for God himself. Concerning which we must consider two things. 1. what it is that causeth so excellent a thing, to wax cold, & to come to such an aguish fit: seeing it is that divine heat itself. 2. What remedy is to be applied to this disease? For the 1. we will express it by this comparison. If being induced to behold something which is of great value, it come to pass by the defect of our knowledge, that the same thing do seem unto us to be of small estimation and worth, undoubtedly we find that our appetite grows cold whereby we desired to see it, albeit in truth the thing be of as much worth as it was first commended for. The same thing befalleth many in this same love of God, whilst they both slenderly behold the thing they love, and the adversary beside sets upon them, which thing chiefly chanceth unto them who are prevented with that sweetness and contentment which this love usually bringeth with it: who hearing that this love consists herein, that we do desire and inwardly feel in ourselves a complacency and pleasure from all the good and glory which is in God, wax very cold, thinking that this work is not so high and excellent, and judging that there are other things as well corporal as spiritural which may be had, more sublime and worthy, imagining many things which they judge to be of more price, and that it becomes the servants of so great a Lord to do them, as works of great corporal fortitude, as for the point; with one shock to cast down some mighty tower, with one blow of a sword to cut in sunder ten squadrons of soldiers. Again to show some great sign of knowledge as to the purpose; if one should make all the Heathens using all the Science and knowledge they have, to be speechless: or some other great wonders, which are of great admiration in the world, as continual contemplation, the working of miracles, prophesying, and such things which are thought by those that are thus tempted, to be of much more excellency, then to lift up the soul to God, that it may rejoice that in God is all good and glory which he hath, and therefore they wax cold in directing all that they are to do in this life to this only end, to attain to that love, which in their eyes seems not so excellent a thing, albeit they believe it to be such because the sacred Scripture affirms it, and they do almost admire that God will prefer this love before all other things that can be done. But it is to be considered, that as the appetite and desire of hurtful and loathsome things, for the most part proceeds unto the sick from one and the same root, namely from the infection and corruption of the palate: so it cometh to pass in him who doth value these signs of great corporal fortitude to be of much worth: and this love of GOD not to be of any such esteem: for this proceeds from the infected palate of the soul, as hath been said in the fourth instruction, and from the assaults and temptation of Satan. Yet is not good meat more vile, then evil meat, nor the love of God less excellent than other works, but much more glorious and precious. Yet doth such coldness bring no small benefit to such as are frail: for neither doth the greatness of the work invite them, seeing they perceive it not, nor yet the taste of the thing add any strength unto them, and from the one and the other of these it cometh to pass that in their labours their strength is defective. Therefore: it is. 2. fit that we endeavour to apply some remedies to this soar, having already seen the causes of this coldness. The first remedy and most common to cure this malady, is to provide that the corrupt appetite (as in the 4. Instruction) may be healed: and by and by those who before felt that coldness shall perceive their former works which they judged to be admirable, to be indeed very abject if they be compared to the love of God. This doth the Apostle, whose palate was most sound, teach us, saving, If I speak, with the tongue of men and Angels, 1. Cor 13. it I give all my goods to the poor, if I give my body to be burned and have not love it profits me nothing; and yet must not these be judged to be of small moment. But beside after all these, speaking of▪ sublime works, he affirms them all to be of less value than love. The same hath the Son of GOD himself taught, as we have already said. Therefore it is manifest that love is the chiefest of all works and duties, seeing without it all other things are nothing. And without any further proof, this aught to suffice us that the eternal wisdom of God which cannot lie, hath willed, chosen and commanded us to do this before all other things that can be done in heaven or earth. Notwithstanding. 2. There is another remedy more singular which will make us something feel the inexplicable greatness of this work of the love of God: and the means hereof is, that we unite and most strongly glue our wills to that will which is of infinite excellency, and that we join them in that manner that it be carried to nothing else, but unto that which that infinite will would have it; for than shall our wills be of much value, when our own will being abandoned, they have the wills of that infinite will which is God himself: for he evermore willleth, loveth, and rejoiceth for the infinite good which he himself hath. Besides for many causes, God would have us to desire that which he so greatly desireth. 1 For his only goodness, whereby he vouchsafeth to sublimate our wills unto so great nobility, that they should be in his sight of great worth. 2 Seeing he hath created us to so great a good, it is just that we do him some service: but what duty can we do him, seeing his Majesty hath no need of our service, although it were the greatest that can be imagined. We say therefore, that lest we should be idle, seeing God hath no need of any thing nor can have more good than now he hath, it is very just, that we as the obsequious and dutiful servants of so great a Lord, all our lives long be herein employed, to rejoice at the good and glory of God himself: and indeed every one may easily see, that it is most just and of great weight, that all things as well in heaven as earth, (omitting all other things) should evermore be herein exercised, to rejoice at the good and glory wherewith God is infinitely filled. 3 That for which God would above all other things have our wills united unto him, is; for that being yet on the earth, we should begin to seek that infinite will, from the fulfilling whereof all the blessedness which we have, or hope for in the heavens is derived unto him that is lead with this love. For it is true that learned Divines do say: that gloria nihil aliud est quam gratia consummata: glory is nothing die but grace consummate: to possess charity here in a measure, is to be glorified there in abundance: and so it is begun here, but perfected hereafter. But it is to our purpose to show how this glory which is heavenly, may be perfected by this love, wherein the excellency of this love will appear. Therefore we must consider, which is also again and again to be read and pondered, that all our joy proceeds from the fulfilling of our own wiss, and by how much more our will desireth any thing, and by how much more perfectly it fulfils that which it desireth, by so much doth it obtain a greater joy. To these things, let us consider that the blessedness, or perfect joy in heaven proceeds from the vision & beholding of God, who in the same moment, wherein he is seen, infuseth into all that see him, a most perfect knowledge, that he is most worthy to have all the good and infinite glory which he hath. For assoon as they see him, they become all prudent and wise, so that every one may see what is convenient for him: to which knowledge of God is joined the love of God above all created things, together with an ineffable desire that he may possess all the good and glory which he is worthy of: which desire and most intense and enlarged will of every man, this clear vision of God doth succeed, whereby they know and see apparently that the same their desire is far more perfectly fulfilled, than they are able to comprehend. For they see and understand God himself whom they so much love, beautified with so great good and glory, that for the infinities of it they are not able perfectly to understand, nor yet are able to come to die defects or increase of the glory. And again, that so much is every one's joy the greater, by how much his desire is greater and more perfectly fulfilled. And here is opened the largeness of the glory of the blessed, seeing their desire in such a sublime manner is fulfilled, as that nothing can be more excellent: beside, that desire is of, the infinite good of GOD himself, whom they do more love and desire, than they do the glory which properly belongs to themselves. Blessed is the man, who on earth shall with an intimous will love and contemplate the being & glory of God, seeing he shall thereby obtain, that he may see his own desire in as high a manner to be fulfilled in heaven. Who is he that can imagine how much of his glory the Lord, (without any diminution of glory in himself) shall give unto him, who dwelling on earth, wisheth nothing else, but the glory and greatness which that Majesty possesseth? all these things doc those words of Paul well declare, Eye hath not seen, 1. Cor. 2. nor ear heard, nor hath it entered into the heart of man, which God hath prepared for them that love him. And this he saith, because no man can conceive, how intimously those that love GOD here, do wish and will in heaven that good which God possesseth, and in what a high manner, this their desire it fulfilled, and how much joy they have of the one and the other. Therefore it is manifest of what great excellency this work of the love of GOD is, seeing neither tongue nor pen is able to express it. 3 Now having seen the remedite for this coldness of the love of God; what this love of God is, & what is the beginning progress and end of it: It is fit that we know how much and how often we must be employed in this love. And surely so far as briefly can be gathered; we must know, that we must ever, or at the least by infinite turns even in the same hour if it be possible, exercise ourselves in this love: yet that we may be able the more lively to feel, how we ought continually thus to love, we must observe, that if the exchange be commendable whereby one takes upon him the labour of one hour, or gives some small money for the redemption of a thousand men captined by the Moors; without all companion, he shall and aught to think his time better bestowed, that himself or any other man, should sustain death yea many deaths, that some other man for a most small time may love God, if that love cannot be had without suffering of the same death or deaths, even for that small space of time, and that is so true, that it not only hath place, when he who for that small space of time loveth God, by that love obtaining heavens glory: but also if we were certain that he might by diverse other services towards God in that small space of time obtain the said glory: which hence is manifest. For that short love hath in it greater good, than the evil of of him that is suffered with much grief who doth also wish death a thousand times. Besides, it shall yet incomparably be a greater good, if we shall consider, that for this short time of love shall be rendered an increase of grace, and further also an augmentation of perpetual love together with Celestial glory. And how great a good that is, he shall know, who understands what is the greatness of divine love. And this being known, it will yet more clearly appease, that we ought evermore, or by innumerable vicissitudes, to perform this so sublime a duty of love, that doing here that which is our duty we may increase in strength to do the same in heaven: where those that ●aue obtained glory, do so much more excellently love, by how much more they have loved when they were on earth. But if we ought by these innumerable turns we ought to love this our most glorious God, because the act of this love is of inestimable goodness: then let us turn ourselves to consider our own negligence and mallice●, and behold how bitterly we ought to lament every moment of our lives which hath passed without this love. Again how much more grievously we ought to bewail all those things which have disjoined us from this love, and such are all our sins: by which we become capital enemies and most contrarious to this love, and at the best, brings a shivering coldness and sluggishness over our hearts to so great a good: and withal let us consider of what great reprehension he is worthy, that doth not intimously from the heart rejoice at every thing which may promote us to so great a good; such as injuries, contempts, persecutions and the like, are. And on the other side if we do not mightily lament as often as we find any impediment to so great a good, such as humane favours, and all other complacency and temporal delectations are. Surely so reprooveable is it, that we do not joy or grieve at the things we have spoken, by how much it is more better to suffer death a thousand times, than the injuries and persecutions which man's malice was wont to infer: or the sorrows which we can feel whilst we flee the favours of men, and other things which were wont to be delight-some to us. Again that in so excellent a journey, nothing may hinder us, we must observe, that if sometimes for the debility of body, or because we have not attained so great virtue in the soul as is necessary to the suffering of adversities, it is necessary then that we flee persecutions, and the societies of such as affect us with injuries, or to procure I some delicate and savoury things, that we may do that with an actual intention of greater evils, and often lamenting, for that in fleeing from adversities we should departed from that which is good, which may promote us to so great a good as is the love of God: and that taking up these pleasant things, we should omit those bitter things, unto which by the malice of our negligence, we are obliged. And we must do this, with an humble Prayer unto GOD, supplicating his goodness to strengthen verthe both in body and soul, whereby, having received power to. resist our frailty, for which, by the defect of our power it was necessary for us to flee persecutions, or to take up things pleasant unto us: we may be without any impediment disposed, to that same heavenly love of him and his glory. And that we may the more clearly know how worthy these our negligences are of reprehension, whereby we fall from this precious love; it will be to good purpose to observe that which we have written before of the hatred of ourselves which is the foundation and primary disposition to this love of God. And because we have no balances on earth wherewith continually to weigh the same, we must ask of God that he would provide us from heaven; and God grant that our lives may never be weary of the consideration hereof. From all these is to be observed, what great madness it is not to procure that great glory in heaven, seeing the sublimity of that glory doth necessarily follow, low, the seriousness of that love, and although the greatness of that glory were not much to be regarded, which is ordained for us, yet are we much obliged to regard, that we may obtain the greatness of the love, that being made glorious, we may ever love him, who is most worthy of all to be most highly loved. But that we may see how we may be able often to love, chiefly when the taste in sweetness forsakes us, which of itself was wont to stir us up; we must take a help from the sixth Instruction; seeing God gives grace to the will to incline to this or that as often as the servant of God shall prepare himself thereunto, from all which the servant of Christ may observe, what an infinite and irrecoverable loss we receive when we omit to love God in every moment of time wherein we may love him. And if it be to be lamented, whilst by neglecting of great dignities or earthly riches, one receives a great loss: How much more lamentable is it (seeing the loss is far greater) to omit even for a moment, to love God, albeit no sin concur with it. We may consider that the most skilful workman makes no gain, but whilst he labours in his faculty: so neither is the servant of GOD enriched in love, but whilst he produceth special acts of this love. Now having this considered this most Heavenly love; it followeth 4. To show what course is to be holden for the obtaining of it. But before we open that way, let us know that many have erred herein, thinking that the business may compendiously be done, and will presently at the very beginning be fully exere●sed in the love of God, not sufficiently preparing themselves to, ●he work. For looking upon 〈◊〉, or in some sort smelling some thing concerning the greatness of it, it seemed unto them a garden of such pleasure, that, not considering nor entering the journey which the holy Gospel prescibes unto such love, whereof we speak, they would not enter in at the door, but break in another way, and whilst they provided not for themselves they found themselves wandering quite out of the way. Surely God is so potent, that he can at one leap place a man in the highest room of the world: yet he that leaps is to fear, because sometimes he shall think himself to be lead of God, when indeed he is lead by his own presumption. And so may we think of him, who, leaving the way of the Gospel, will by & by leap up to the highest bounds of this love. Nor yet would we have such as prepare themselves to this excellent love, in the beginning quite to forsake it, but least in the beginning they should cast themselves wholly upon it, they should forget the preparation, and way of the Gospel, which the Son of God hath delivered unto us. For so much more certain shall the preparation be, by how much one doth more highly place himself in the love of God, by such exercises as the Gospel delivereth unto us, and (as is said) are necessary to that love. Therefore the humble servant of God who endeavours to receive into his soul so precious a liquor, that through the sweetness of glory, he may glorify his most high God, must 4. For many days exercise himself in the things before spoken: and above all things: that he extricate and acquit himself from himself. But when he shall see himself rightly or sufficiently at least exercised herein, if the Lord be pleased to help him with the blessings of sweetness, they shall be a great help unto him, to love with facility. But if this sweetness be a wanting, or else whilst this sweetness offers itself, he must of purpose▪ work on this manner. Let him briefly call to mind, how great that good and glory is which God hath, considering him, as the best and most worthy, that all men should joy at his good: and presently let him incline his will, to desire the same thing, and to rejoice at that so great good of God, & let him persist in that will as long as he can. And if he be a little distracted or cooled herein, let him turn himself by and by in the same manner of doing; and so as much as is possible, let him not omit to produce the acts, whereby he may desire or love that good which God hath, and in mind let him often leap for joy, considering God to be most infinitely replenished with infinite good. From the long continuance of this exercise, he must needs be lifted up to that most high love. Nor is it any other thing to bring fourth the frequent acts of love, then if one hear, and that in an hours space related many stratagems of some singular friends, or some great honours done unto him and rejoice at every one of them: every one of these joys proceeding from affection towards him, is called the act of love. Seeing then the glory and honour of God are infinite, and of infinite excellency, and in like manner whatsoever he doth or createth; and every one of these show his singular dignity and honour: nor do all the moments of our lives suffice to hear or consider them; it is our part, at the least to cast them up under the name of infinite good and glory, and to produce the acts of our will, inclining it to desire it and rejoice at it all the days of our lives, seeing we own this unto him more than we do to any other friend, in that of his great bounty so great a part of his glory doth result and rebound upon us. And one may so exercise themselves in these acts (albeit that sweetness which they call devotion be a wanting) that in every business and in every place, he may love God not needing hereunto any secret place, or any other sequestration of himself: as it daily falleth out, that a friend rejoiceth, whilst he hears, that of late some good thing hath befallen his friend, & so suddenly joyeth at it without seeking any other time, place or sequestration. Unto the producing of these acts, it helps much to consider the second and sixth Instructions, and also that in the Chapter of the hating of one's self. Whence we collect how these acts ought to be produced, and that it all must be done, for that GOD is most worthy, that we should do it for him. Nor ought it to seem a labour or staying of us, for these things to have recourse to the foresaid instructions, for when as for a few days, this thing shallbe done, one may then easily work, yea without returning to them any more. Happily it may seem to some to be a more easy way to come to this love, if they do fervently ask it of GOD by prayer, as we have spoken in the tract of Prayer, together with the exercises of virtues, whereof we have spoken; and if they be rightly examined, they are almost the same; but yet he shall more briefly and more divinely attain unto it, who together with prayer shall know now to help himself with the acts of the sixth Instruction, and that in that tract of the affections of the mind. For in every of the acts of them, is found a new service and increase. And seeing sometimes it falleth out, that those who endeavour to produce these acts of loving and desiring the good and glory of God; do yet find the will very dull hereunto: Therefore to give remedy to this disease; we believe that this cometh so to pass, because there wanteth the holy hatred of ourselves which our Redeemer taught us, as in the sixth Instruction: or else some of our affections cleave to some earthly thing; as the love of some delight not necessary, or an affection to some person, not rightly ordered. He therefore that shall find himself so dull, ought diligently to search out in himself such defect or affection, and to take it away with contrary acts. Nor is it any other thing to be willing to incline the will, to bring fourth the acts of the love of God above all things, not having first obtained that holy and precious hatred of ourselves, or die affection to some earthly thing remaining, or some other thing that may bring delight, not ordered actually or at the least virtually towards GOD; ●hen with a beetle or mall to be willing to clean those things, which do require a razor, or a most sharp knife. Surely, it behoveth the will that would bring fourth the acts of true and sincere love, to be so sharp, that it may penetrate whatsoever opposeth it, until it do come unto God. And such a will even in peace and without my labour, will produce a thousand acts of love and many more in one day; whereof the least, sufficeth to advance a man to a great degree of heavenly glory. And on the other side he that endeavours to lift up himself, to produce the acts of love by a ●ill dulled and blunted, with a ●mall inordinate love; it is so difficult for this man to love, as it is to ●deuide the heavens with a mall. For the sublimity of perfect love suffers not together with it a thing so vile and abject. Nor ought any to admire, that to the obtaining of this love, such circumspection is here advised, saying, that many have obtained it, without using so many cautions, and without this method and course. To which I answer, that albeit, many have obtained this love long before the writing hereof, yet who will rightly weigh what our Redeemer meant, when he said that all the law hanged upon love, shall plainly perceive, that no man obtained it the common way, without these courses here prescribed, which are no other, but such as are drawn from the Sacred Scripture, according the declaration of the fathers: which method and means our LORD GOD of his infinite bounty and goodness doth manifest to all his elect, both small and great, whose goodness is also pleased to grant, that now at the last these things gathered together for the common instruction, might be published unto all: that our frailty and misery every day increasing, there might ever abound the facility of knowing that which is so necessary for us. And if they urge further, affirming that they have attained unto this love without these courses and means: I dare presume to entreat them to take heed least happily this their love be that cold and weak love whereof I spoke in the beginning of this treatise; which seeing it suffers many blemishes and blurs to be in it, there is no wonder if without either method or labour it be obtained. 2 From this view of the love of God, we come a little to survey the love of our neighbours, as a glimpse of that bright Son, and a little brook of that Ocean of the love of God. Therefore as concerning the things which are to be spoken of this love of our neighbours; there is 〈◊〉 rule to be observed, which may be applied to every work namely, that whosoever desires ever to please God, must observe two things. 1 What he would have us do. 2 How he would have us do it. For he should do very little that should do what God would have him do, except withal he should do it in that manner he would have him do it. The most excellent work which God would have us do, is to love him, and think upon him: yet if we do not this in such manner as he would have us, as in the former tract is delivered it would not be acceptable to him, nor worth the doing. There is another work like unto this, which God would have us to do, that is, to love our neighbours: but yet albeit God would have us to do it, except we love him in that manner as GOD would have it done, we shall not attain those sublime and heavenly rewards which GOD hath prepared for those that love him aright. Greg. For albeit the sacred Scriptures do not contradict this manner, of loving, as if they judged it a sin, yet is it not so done as GOD by them would have it done. This is my commandments saith that great Majesty, that ye love one another, as I have loved you. Therefore it is fit that we discourse a little hereof, how he hath loved us, that we may understand in what manner he would have us love our neighbours. This our great God, loved us, reducing us to the sublime love of himself: he loved us inducing to suffer the adversities and afflictions of the world, never letting lose the rains of our affections to the vain pleasures of this world, beyond that which should be necessary to the sustentation of the body: he loved us dying for us that he might give unto us grace and glory. And in this manner of loving was he most of all given to love & the greatest enemy that could be, of all vain love, wherewith lovers do love one another, and whereof they make outward show; which kind of love is very slippery & deceitful. And therefore God is earnestly to be prayed unto, that this love may not infect the will which was created to be the temple of God. Sure it is, if this love had not infected the will, the Son of God would never have said, he that hateth not his father and mother, brethren and sisters, cannot be my disciple. Therefore we ought to love one another, and in that manner which our Master jesus Christ hath taught us, casting away all other vanities which are wont to mix themselves with love: whereof, this that followeth is one. It cometh to pass that thou seest one in respect of the soul much given to virtue, & in respect of his corporal presence and conversation very acceptable and pleasant: with this person many are so cordiatly affected, that they become captived with the love of him, and it is grievous unto them not to see him, not to speak with him, not to acknowledge in him a reciprocal love towards them: this is a vain love. Whence with many it falleth out, that they take great pains, but profit very little, and do unto God very small service. But let us make the vanity of it appear by a familiar example. Thou hast a friend happily who hath a servant, the love of this servant of thy friends doth so captivate thy heart, that it pleaseth thee much more to converse and talk with him then with thy friend. If thou shalt say, that the love wherewith thou lovest this servant is for thy friend, who will not laugh at it? For although it may be, that this love was begun, in that he was thy friend's servant, yet that from whence this love so increased, that thou delightedst more in his conversation then thy friends, doth show that now thou lovest him not for thy friend's sake, but because his conversation it pleasant and acceptable unto thee: in like manner, we may say, that it is worthy of laughter, that thou shouldest say, the love whereof we spoke before was for God's sake, although happily it might have some part of spiritual love in it: but it sufficeth not him that is truly addicted unto God, to give part unto God, but the whole, so that the whole affection must be employed in God, or in that which is wholly directed to him. Therefore whatsoever is vain in this love must be cast away, seeing it is certain, that nothing can be ordered and directed towards God, which is more loved in the creature then in God the Creator. Our love towards all persons ought to be carried with so great affection, as can proceed from that affection which we have towards God, all other affections being cast off, that, that affection may have place, which we own unto God. And to the casting away of these things, it shall not profit a little to remember what we have spoken before of vain joy together with the sixth Instruction. Now therefore, seeing in part, we have spoken what kind of love ours ought to be, and that we must cast away the love that is not such; we will add an example, to open this manner of loving: to which purpose we need but call to mind, the example of that good Son, of whose love toward his Father, we spoke in the former Chapter: by whose imitation we collected it is fit to love our Heavenly Father. So now let us see in the imitation of him, how we ought to love the servants of our Father, namely all that are in the world, friends, and enemies. Therefore we must add in that example, that the father so beloved of his son, who yet expected no benefit from his father, had a servant whom he only loved, but yet wanted all kind of necessaries as well for himself as for his▪ servant, saving what his son did give unto him. Now this servant is odious and hateful to this son, and in nothing profitable▪ to him, or to his mind; and if the son should only seek himself and his own benefit and pleasure, he would cast off this servant: yet unwilling to do any thing that may displease his father, but rather seeking by all means, to do the things that may please his father, induced thereunto by no other respect, he maintains this ser●ant in his house as one of his ●onnes; or most dearly beloved servants, and so speaks unto him ●nd entreats him, that if at any time he would seem to leave the house, the son would be grie●●ed, and would entreat him to tarry, fearing lest his father should be grieved for his absence. Such love must that be, which we ought to carry towards our neighbours, namely, that considering they are so much beloved of God, that he gave himself to death for them, when as yet all of them were his enemies; we also should love them all so much, helping them in all that is good, and necessary for them as well in body as in soul, even so much I say, as we are wont to love them who do much please and delight us; and that also, albeit their conversation were odious and grievous unto us: & so to speak unto them; and provide for them in all necessaries, even as for those who are much beloved of that our Father and Lord, who both would it should be so and hath also so commanded it to be done. And all these things we must do, with as great and fervent a will as we are able, because this is most acceptable unto God, and he would have us do it, and this he his infinite will that it should be so done of us. Let them who desire to serve God, chief observe, that whosoever do affect us with any injury, gives us great occasion, to increase in the service of God: for after this occasion of so great good which comes unto us, joined with the commandment of God who would have it so; what excuse can we have, if we do not with intimous and ardent bowels love then that load us with evils, chief whilst we consider that God himself will happily afterwards take from such our pierce cut ours all excellent and high duties, as it often befalleth many other sinners? Therefore the good servant of God he must never be accounted, who rejoiceth not at the afflictions and injuries, which are cast upon him for his Lord. If therefore he shall esteem himself happy, when he is set upon with injuries and adversities, the only will of serving God, makes him no less stable in loving him, whom his inordinate affection made odious, then him, whom the abundance of benefits compelled to love. Yet it must be observed that although love must be equally borne unto all: yet first it must be showed both in affection and good works towards them that are given to virtue and holiness of life. 3 The last thing which I reserved for this place, is the love of ourselves, & how he must love himself that would truly love himself. To love ourselves is a thing so natural, that whosoever would hereof write, may well do it without fear of provoking any to anger, seeing our appetite doth increase in our love towards ourselves, that albeit, we be enriched with great riches, yet do we judge them but small, because we love ourselves & labour advancement to greater matters. For this cause our excellent Master the Son of God desiring that we should love our neighbours very much, as those for whom he laid down his life; that he might show in few words how much he would have us to love them; he gave this rule: Thou shalt love thy neighbour as thyself. Math. 22. But seeing the blindness of sin hath so invaded us, that it hath taken from us, the judgement and knowledge how we ought to love ourselves; it is fit by the direction of the Gospel, we provide for this evil. Therefore we will say that he truly loves himself who observes these three rules. 1 That with all his strength he procure every thing, whence he understands any good may come unto him. 2 That he shun every thing which may bring any harm, damage or evil unto him. 3 That albeit many difficulties and rubs to the attaining of that which is good, do offer themselves: yet he shall not refuse to oppose himself against them. Of these three seeing we have often spoken in this discourse, we will only touch some few things, which are more necessary, to be known, that we may learn aright to love ourselves. 1 As concerning the first of these, we will observe that this Cannon is every moment very necessary, hereunto, that the thing which is good, may be made very good: namely, that in every thing; I repeat it again, in every thing (speaking generally) which we shall desire or obtain two points may be considered. 1 Is the good which from this thing cometh unto us or may come unto us. 2 That it is acceptable unto God, that this good thing should come unto us. Therefore he that loveth himself, and desireth great good things to himself, must little esteem the good that may befall him, from any thing he doth or desireth, I say, he must little esteem that, as it is his own good; if it be compared to the second, namely, that it is the service of God, and the fulsilling of his holy will flowing from thence, and to this point the second Instruction serveth well. Let us observe, that every one whilst he loveth himself, doth greatly desire to better either his ornaments, or else all his household furniture and all things else that he hath if it be not such as he would have it: and so must he do who spiritually loveth himself. For our Lord God hath given us a precious ornament or pearl, wherewith at all times to enrich ourselves. This pearl we have, but covered with brass or copper, whilst we desire any thing to our own good or profit: nor must we ever rest, until by the right hand of the highest, there be such a change made, that our appetite, which is ever agitated and tossed up and down in us, wishing our own profit, may now only regard those things, wherewith GOD is delighted, chiefly that thing being such as that not only GOD would that we should have it, but also that we ourselves should be more enriched with it. For the more we do forget our own proper benefit, that we may record it call to mind the glory of God: the more care hath he of enriching us with all good things, this forgetfulness is worthy of eternal memory: this remembrance worthy of eternal glory. What a most precious love is this which maketh men Gods? For of this love is that to be understood which a good father spoke: Si Deum amas, Deus es: if thou lovest GOD, August. thou art God: for I have said ye are Gods: Psal. 81. that therefore we might obtain this so excellent love of ourselves, our GOD would have us to hate ourselves in that thing wherein worldly men do love themselves: and this he willeth, whilst in the Gospel he commands, Luk. 14. That we should hate ourselves; as before is spoken. Besides all these things, I forewarn him, that will truly love himself: that the sweetness he finds in the service of GOD do not suffice him, for the glory expected. For albeit, this sweetness be good, yet GOD gives it not to this end, that we should rest in it alone but that by it, we might come to take a taste in the consideration of the good, glory and dominion which God himself possesseth, and that with a great mind we should praise him. For the beautiful praise of God is nothing else, then that should rejoice to declare the wonderful things of God to the whole world as in the psalms and every where in Scripture is to be seen, and in all created things. Of which and or every other thing which we shall relate, speak or hear, we must feel a new motion of joy; such as worldly men do feel, whilst they see themselves or those whom they most love to be commended. Seeing then that they do vainly rejoice at the commendations which are not due unto them, it is very just, that the servant of God should mightily rejoice at his praise, whom heaven and earth suffice not sufficiently to praise. Besides, he who truly loves himself, when he shall have understood, that he hath received any benefit from God, aught from his most intimous bowels to give him thanks, not for that he finds himself more iuriched, but that he finds himself the more enabled to serve God. Even as, if some of the King's chief servants should reioyed, that they had received some great benefit from the King that from those greater riches, they might do him greater and more acceptable services, without respect of other benefits or gifts. Nor is it any other thing to give God thanks, (which thing many know not) than an inward act of the soul, whereby he who hath received the gift or benefit from him, acknowledging that God is an infinite Lord, from whom comes every good thing, rejoiceth at all the glory of God, and that by such gift, he sees himself more apt, the more to love and serve him. and by how much that which is said, is enlarged, seeing it is a thing of great moment, we may observe that besides this recognition and joy spoken of, at the receipt of every benefit from God, we ought to offer unto God, all that we are: in our own wills annihilating ourselves, whereby we may give ourselves wholly in body and soul to his service, producing then mos● great acts, wherewith, for the great power & goodness of God, we may rejoice: from whence that benefit comes, for which we now give him thanks. And that we may more clearly understand that which I now speak of annihilating ourselves: I would hereby signify, that seeing we may ever increase in the diminution and despising of ourselves, we ought as oft as we give thanks unto God, after a singular manner, to disesteem of ourselves in respect of his benefits, whereby we may the better give ourselves to his Majesty. Therefore the servant of God must be very present to himself that as often as he gives thanks to God for any benefit, that motion of the mind, & that will, whereby he rejoiceth at the benefit received, do actually proceed (as before is said) that he may love God the more & serve him; rejecting all consideration from this, that hence it cometh unto him whereby he may of good from him that he knoweth may come unto him, thence so be made more strong in the love of GOD alone, and more acceptable thanks may be rendered unto him: and he must also have the eyes of his soul open, for sometimes these things will fall out not without some defects, and we will think that all things are rightly done. But the groundwork of that which hitherto is spoken, is taken from that which Divines & Prophets are wont to say, that he who would be thankful, must return to the benefactor a work of as great a value or greater then that which be hath received. Seeing thou that all our good things are received from God, whatsoever we can perform in his service, is of little worth in respect of the least of his benefits. Therefore at the least we ought to give him thanks for them in this manner, as we have spoken, and that with as much affection and endeavour as we are able. By this very motion of our understanding and will, and by all the foresaid preparation of our annihilation, we must every day give thanks, for so great a benefit bestowed on us: namely that he that great Majesty hath received to himself so great good as he hath. In the same manner must we give like daily thanks unto him for the benefit of his Incarnation, our Redemption and the Redemption of the whole world. For the benefits conferred upon all the company of that blessed Court of heaven: and for all the benefits bestowed upon his Saints in earth, but chief on those that do affect us with injuries, and reioyeing at all these things to give GOD singular thanks, from whom all good things do proceed. Oh how truly doth he love himself, who is ever employed in this giving of thanks. For assuming as his own, every good thing which is done to all others after an inestimable manner, it causeth his own proper good to increase, yea it makes the good of all others to be his own proper good; and by so much more doth his own good increase, by how much he doth more rejoice in the only love of God; and gives him thanks for all, without all respect of such increase. In these last words consists the sum of that which is required to make thanks acceptable to God, and that we assured● so do, it is expedient that we be much accustomed to do all that we do because God would have us so do as is expressed in the second Instruction. 2 Touching the second thing, namely, that he who loveth himself should show and avoid all that is evil, and damageable unto him; I need say no more: but God forbidden, that he who rightly loveth himself should think that any thing can do him harm and damage save sin, and the occasions thereof, all which are to be avoided of him that loveth himself. For every sin murdereth the soul. 3 The last Cannon and rule to be observed in loving ourselves was, that he oppose himself to all kind of labour and difficulty for the obtaining hereof: and that is, that he altogether exercise himself in all the foresaid things, but chiefly, in the hatred of himself in patience, and in governing and subduing the four grand passions of the mind and all other passions as is formerly discoursed. Yet besides those things which are there handled, it is not unnecessary in this place to join in manner of an example, a thing which is somewhat grievous; which although it often offer itself, yet is it very necessary for the obtaining of this true love. It falleth out daily that we do or say somewhat, whence we may seem to be confounded and ashamed, and that those who hear or see us; do contemn us for it, whether it fall out by any natural defect, as suppose, that we have not well composed our Sermons, or that we have not so aptly spoken, or so cunningly sung or some such other thing: or whether it fall out upon some of our unbridled motions, as intemperancy in the gesture of the countenance, or in angry words or the like. He that loveth himself must in every one of such contingents and chances consider two points. 1 The confusion and shame itself which in case is this offered to him. 2 The evil example of judging ill of him, or of imitating the same, which others happily will draw from thence. 1 For the first, namely confusion, in such cases there is wont to be a common refuge whereby they comfort & animate themselves, considering that others happily did not so much observe that word or deed of theirs, as he that did or said it, doth think; or if they did so observe it, yet that themselves as well as others have fallen often into such like defects, or else that now they have forgotten it. Thus do they who coldly love themselves. But those who sound love themselves do quite contrary, namely embracing that confusion with great love, considering that others will despise them, according to the common custom of the world, and will think them to be men of small virtue and worth, and profitable for nothing: all which do make up a vehement act of patience and humility: whereof, (as is before said) few men suffice to produce excellent habits, albeit, we (which yet is true) will not say, that in every of such acts which are referred unto God, there were great service done unto him. And if we be attentive; there is daily an occasion offered unto us, either of operation or cogitation, whereby we may do these things, all which things they do lose that without method and negligently lead their lives, albeit, they think themselves devout. But how much he who truly loves himself ought to esteem every of these acts, the servant of God will very well observe; turning himself as well to this place, as to the things before discoursed, in which there is mention made of these acts of the will. 2 The other rule which I set down to be considered in such cases as breed confusion and shame, is the ill example that others may draw from thence. And as to the consideration of this; the servant of GOD must presently produce the act of grief, for that happily he hath been the occasion of evil, or of the less or worse serving of God then was fit. And he that shall so know to love himself, shall make benefit both of the one and the other; therefore he that shall have all these things, I say that he loveth himself. For referring all his love towards God, and drawing it from himself and from all other things, that it may be more capable of God's love: he shall both live in this life more comfortably, and in heaven shall have the greater glory; albeit he must not do this for any other respect, but for the Lord alone: whose we more are then our own, and to whom we are more debtors then to ourselves, and also who hath more care for the things that are fit for us, than we have for ourselves, and who hath more laboured and sweat that he might give us life, than we have done, that we might have it. Thus concluding this first part of the third general requisition in serving of God, I will shut it up thou: namely that happy is the man who doth all that ever he doth only for GOD: and happy again is he who hath strongly determined in his soul to produce the multiplicity of the acts described in this book, which he must exactly know that will serve God aright, and most frequently bring them into action. Therefore let all men read this book: let them who know how to serve God read it, that they may more easily remember, in what manner the most high will be served: Let them that know not, read it, that they may attain that excellent knowledge without which there is no coming near unto GOD neither here nor here after. Surely, I dare affirm, that it shall most clearly appear, if men will judge aright, that he who shall use this way of serving God shall in one year do more and more perfect and excellent services unto God of those things which are much to be esteemed for the singular help which he shall by their instruction receive, than he shall do in ten years, who is not helped by this method or the like, if the Lord God will give in unto him. This is proved from the great necessity which all men confess there is of godly books teaching this excellent and compendious course: seeing that to this purpose the holy Gospel is written, and whatsoever is good in the world. But in this method is most singularly proposed, by what means one may come to the sublime and perfect practice of all that is written in all the books of God and godly men. Besides, this is showed by the confession of many, who thought themselves before to have had a sufficient love of God, according to the frailty of man; and that they served him according to his will: but yet having read some such direction and method as this is they affirmed, that almost they had not served him at all; and that now they served him more in one day, then in ten before. And the same shallbe also fully manifested by experience of them, who reading these things again and again, will ever do according to this form or such like & ever doing all they do to the praise and glory of our most potent LORD God; shall grow mighty and powerful servants of his for ever. 2 The 2. point which in this 4. journey of the soul to heaven, I proposed, was a daily short method of practising such holy duties as would make our whole lives a sweet smelling sacrifice to God This I will dispose into these six considerasitions. 1 The duties which are to be done the former part of the day. 2 Those to be done in the evening. 3 Such as are to be done every week. 4 The duties to be done every month. 5 The duties to be done every year. Lastly the duties which at all times are to be done. 1 The first work of the day is is leaving of our beds and applying of our minds to watch & labour, Wherein we must prevent the sun, and ever think we hear the voice of the Angel; arise quickly. Act. 12. This timely rising is of great moment, for upon it dependeth the whole sensible devotion of the whole day, and the divine visitation. Assoon therefore as thou art up, turn thy heart and mind unto God, and labour in that first moment of day to bind him unto thee with the affections of thy love. For it is just thou shouldest consecrate unto GOD the first fruits of the day, and first receive him into the closet of thy heart, as that guest who to this end turneth in unto thee, and bringeth with him a troop of unspeakable graces to season thy heart, and sanctify all the actions of that day. To this end therefore thou must cast from thy heart all thy cogitations, wherewith Satan laboureth to exercise thee, & offer unto God the first fruits of thy cogitations, either in thought, or some holy meditation, upon thy knees, until thou hast conceived some affect & feeling of devotion, labouring to cast from thee all vain cogitations which then do chiefly infest thy mind: for hereby thou shalt be more devout to every good work, and more expedite all that day. This is of great moment, because if thou openest the gate of thy heart to any vain cogitation or care, it will make thee unquiet, and less apt to pray. It is in the power of thy will, (God's grace assisting it) to admit this cogitation, but not to reject 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 clothing thyself, invocate the blessed Trinity, and pray with heart and devotion, for the obtaining of zeal to pray, of holiness and diligence in performing the duties of thy calling. For this purpose, thou must have in memory, some such short prayers as may stir up thy affection. This done, and thyself being fully made ready: cast down thyself before God, and with as great affection of mind as thou canst, give him thanks, that he hath given thee as quiet night and wholesome sleep, that he hath granted thee a new day and longer, time, to acquire thy eternal salvation, and that he hath delivered thee from many dangers both of body and mind, from all the iullusions of Satan: and thou shalt instantly beg of him grace to shun all kind of sins, to perform worthily the duties of thy calling, and in all things so to seek his most holy will, that thou mayst be acceptable unto him, offer up unto him thy body and soul, thy cogitations, desires, words and works, in the union and merit of jesus Christ, that from it and it only, they may become acceptable to him. Lastly, put on a full resolution of shunning some particular defect and sin, and of exercising some particular virtue, and ask of GOD a special faour and help to the performance of this holy work. 2 After we are thus risen from our beds, we are to prepare ourselves, after a little while, to pray. For he that comes to pray unprepared, is like unto him that tempts God; because, he doth not so much please God, and obtain any thing of him, as he doth provoke his indignation against him. Now the preparation which then is to be made is of two sorts. 1 If a man be not of a good memory, or much exercised in matters of devotion, he must from some book or paper appointed to that use, read again the points of meditation, which he read the night before (as we shall after show) that the mind, be not in the time of prayer, wandering to seek matter, and so be distracted. The 2. is contained in those words of Abrham, beginning his prayer to God: Gen. 18. I have begun to speak unto my Lord, and I am but dust and as●es. In which words are three things which this excellent preparation consists. 1 That thou think thou must pray, because thou art but dust and ashes. 2 That thou consider him to whom thou speakest, that he is thy Lord God. 3 That thou meditate the things thou art to speak. A holy father interpreting these words saith thus: Think not O Lord, Chrys. that I am ignorant of myself, and do exceed my bounds, & use too much confidence. For I know that I am but dust & ashes: but as I know this, and know it clearly, so neither am I ignorant of this, that the greatness of thy mercy is plentiful, that thou art rich in goodness, & wouldst have all men to be saved. Think therefore, whom thou art, to wit, a most vile man, a most ingrate sinner, for thou art indeed dust and ashes, dung and stinch itself, and with this cogitation humble thyself. Think also to whom thou dost pray, namely to the most wise, merciful and potent God, the lover of Angel's nature, the repairer of man's nature, the framer and maker of all things. Admire his dinine Majesty infamously present, which susteines thee, love his infinite goodness, which is ready to hear thee, and graciously to favour thee, be rooted in hope, in that thou canst never departed out of the presence of so great a King either empty, or forsaken. Lastly think what good affect thou wilt drawn from thy meditation, that thou mayst direct thy considerations unto it, and what thou wilt pray for, that so thou mayst observe that of salomon's: Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before God; Eccles. 5. for God is in heavens and thou art on the earth, therefore let thy words be few. If he do so much exceed all men, it is fit, that with great fear thou speak unto him, and be well advised what thou art to speak. By these and such like cogitations thou shalt abandon all vain fantasies, collect thy mind, and find thyself attentive, humble, fervent, and with other holy affections drawn to pray. 3 This preparation being made; we must, as our callings will give leave, allot some time to mental prayer, for this is the chieftain of our whole journey, the companion of our whole lives, & our fortitude & strength to undergo all our labours and cares. By this the soul contemplates heavenly things, by this it is inflamed with the love of God and celestial things, by this it speaks unto God, by this, it is advanced and estranged from earthly things both in understanding and affection, and lifted up above itself and above all created things. But first of all that thou mayst make thy life fit for prayer & for speech with God, thou must labour as much as may be, to have it sequestrated from worldly affairs, freed from sins, and separated from earthly affection. When joseph was to be brought into the presence of Pharaoh, Gen. 41. he was first shaven, and his garments changed. Those Hebrew children which were to be taken into the King of Babylon's Palace to be instructed in wisdom and knowledge, Dan. 1. were not only to be richly appareled, but also, for a long time fed with most delicate meats, only to the end they might stand before a barbarous king, and might carry a countenance worthy of the kings Court. If these things were required of such as were to be admitted into the presence of an earthly king, what oughtest thou to do, who art daily attendant on the King of Heaven, to lay open to him thy desires, & receive from him his gracious answers? Surely it is not enough, that thou depart out of the prison of thy slagitious life, but thou must also shin in all virtues, as in most precious gaments; & change the food of the country, for the portion of the king's meat, that is, thy earthly affections & worldly cares for heavenly affections & spiritual cares. Besides, thou must know, that prayer is the chiefest work of the whole day, & to be preferred before all human affairs: this susteins and fattens the soul; this ministers the helps of grace to over come temptations & bear all grievances: this directs and perfect the actions of the whole day: this brings us, the divine mercies. Praised be God which hath no kept back my prayer, Psal. 66. nor his mercy from me. For as long as our prayer ceaseth not to go up to God, so long will not his mercy cease to descend to us. For a father worthily speaks, As long as we are here, August. we pray unto God. For this; that he would not reinove our prayer nor his mercy from us: that is, that we might ever pray, and he might ever have mercy. This our Lord jesus commanded; Luk. 18. Ever to pray and not to wax faint; showing by the example of the wicked judge who was moved by importunity of the poor widow to do her ruistice; that much more will our heavenly Father revenge his elect which cry day and night unto him. If we faint not in prayer, we are sure, that he will not fail in his promise, albeit for a time he may seem to differre it. Therefore he saith, praised be God which hath not removed my prayer nor his mercy from me. When thou see●● thy prayer not removed from thee them thou mayst be sure, his mercy is not removed from thee. If therefore it be plain by the judgement of Saint Augustine that the mercy of God towards thee, do, in some sort, depend upon thy prayer to him, thou must not for any cause cause to pray. If thou failest at thy fittest time, to eat or sleep, thou dost afterwards assoon as conveniently thou canst, eat, rest and sleep, because they are so necessary, as that without them, thy life cannot long last. Prayer is the food of the soul, the sleep of the mind, whereby, the diminished heat of the spirit is renewed and gets strength. Therefore if our set times of prayer be upon any occasion interrupted, let us, as in the omission of our meat and sleep, take all sit times to repair that loss. In the time of prayer, of one thing I will advise thee: that thou hast together with God two guests very diverse one from another, to which thou must minister fit nourishments. These guests are thy understanding and thy affection. The understanding feeds upon meditations, colloquies, and the simple aspect of God: the affection is salted with holy desires and purposes, and the internal acts and love of all virtues. And few things suffice the understanding, but the affection after it hath desired much, loved much & refreshed itself, with many purposes & acts of virtue, will scarce be found satisfied. Therefore so moderate this banquet of prayer, that thou put but a few things before the understanding, which oft times needs not duine considerations, but is content with the simple beholding of the Lord; but thou must prepare many dishes for the affection as being more greedy of the soul's salvation. Or if thou wilt, think that God himself is thy guest, whom thou must feed with such meat, that his soul may bless thee. And what are these dainties, but the considerations of the understanding, & the affections of the will. Therefore he saith, My son, give me thy heart, and let thy eyes keep my ways. Why doth he first demand the heart, and afterwards the function of the eyes, seeing the eyes of the mind, do in nature go before the steps of the heart? it is, for that the affection of the heart, is in this business more excellent: and because every consideration is directed to the motions & affections of the heart? thou art then out of the way, if thou bestowest the hour or time appointed from parier, in considerations of the understanding, and leavest the will empty & fasting. Give unto the Lord, at that time, thy understanding whilst thou dost exercise it moderately, & to stir up thy affection in godly meditations. But guy thy heart more largely to the Lord, whilst thou dost satiate it with godly affections. Banish from thee all distraction, tepedity, & somnolency. Let the mind ascend to heavenly things, let the understanding call the bridegroom, but the affection, draw allure and embrace him, that the mind by that most chafed embracement of him, being made fruitful, may in due time bring forth the Son of sanctification, and may make thee in the midst of God's people, being delivered from the curse of barrenness, blessed for ever and ever. 4 Having thus prayed, thou must then read some portion of Scripture: wherein, without distraction, thou must be so attentive, that thy mind may be fixed. 1 Either on the words themselves. 2 Or upon the sense of the words, if thou dost understand them; or, if it may be, upon both. And as that blessed father speaketh concerning the manner of reading the Psalms, so do thou in all other parts of Scripture. If the psalm do pray, pray thou also; August. Psal 30. if it mourn, do thou mourn also: if it rejoice, rejoice thou, if it hope, hope thou, if it fear, fear thou. For all things which are here written, are our glass. And thus shalt thou take great profit by thy reading. 5 How to prepare ourselves to the receiving of the Lords Supper. OMitting many things which others have written hereof I will draw all that which is to observed herein; unto these four heads. 1 Sanctity of life. 2 rightness of intention. 3 Stirring up devotion. 4 A general prayer for all those things which are necessary both for ourselves and others. The 1 preparation which we are to make, that we may worthily celebrate this holy communion; is holiness of life; because we must live so holily, so circumspectly, so zealously, that having our confidence in the mercies of God, we may be every day fit to receive it. The infirmity of the soul, if by a godly care of living well, we do not resist it is no less hurtful to the worthy receiving of this blessed Sacrament, than the infirmity and imbecility of the stomach is hurtful to the taking of sound and wholesome meat. And this is the cause, why most sorts of men, albeit they daily receive it, yet do not receive from it those heavenly benefits which it offereth; because they live not in a holy conversation, but come unto it with unpurified hearts and unsanctified hands and lips. That which the Prophet useth upon another occasion, may well be applied to this present purpose: Ye have sown much and bring in little, Agg. 1. ye eat but yea have not enough, ye drink but are not filled, ye clothe you, but are not warm, and he that earneth wages, putteth it into a broken bag, and he giveth the reason of it; because my house lieth waste, & ye run every man to his own house. And have not we sowed much seeing we have sown that good seed, that grain of eternal life, in the earth of our hearts? have not we eaten much, who have fed ourselves with the bread of Angels, the food of the elect and Saints of God? have not we drink even to satiety, who have drunk the blood of Christ that celestial drink, that cup of the Saints of God? Have not we put on that most glorious garment of which the Apostle speaks, Rom. 13. put ye on the Lord jesus Christ? Have not we, not only heaped up the wages, but also the treasures of the wisdom and knowledge of God in the bags of our hearts? Or at least made the world believe we did these things, when we resorted to his blessed feast? Why then have we gathered so little fruit thereof? Why do we perish with hunger and thirst of virtue? Why do we seem to shake with cold? But only, because we daily build up the house of our old Adam, with new sins and vices, but we neglect to build up the house of God, the precious soul, with holy conversation? Why do we hide the treasure of treasures in our hearts, and yet are poor, but because we put it into the broken bag of the heart, which is rend and torn with vain and wicked cogitations and desires. If therefore thou wilt come to this heavenly banquet worthily, and receive the comfortable fruit of the Lords passion, labour to bring with the holy life, fit for such a place and purpose. One saith, there are three kinds of sacrifice: one of the Lords body another of a contrite heart, and the third of the mortified flesh: Therefore the sacrifice of humility in the mind, and of mortification of the flesh must go before, that in the celebration of the Lords supper, thou mayst not only come with great devotion, but also with much comfort and profit. Therefore labour to come with great purity of the flesh, and with no less cleanness of the mind, that there may be nothing in thy whole inward or outward man unmeet for so great a feast. By this care of well living and coming with a clean heart and body, thou shalt gather by often communicating, plentiful fruit, and a great increase of virtue. 2 The second thing, in this disposition of ourselves towards the Lord's Supper, is the rectitude of our intention; for this doth not only prohibit us to celebrate the communion for benefit, or any such like end, but also, that we come not of a dry and unsavoury custom: come therefore to this heavenly feast, only with respect to do that which is to God acceptable, and to thyself and thy neighbour profitable. To this end direct thy vows and desires to God, and consider with what affections and desires thou oughtest to be drawn to celebrate these sacred mysteries. Therefore 1 let the conscience and remorse of thy sins draw thee, hoping by him whole sacrament it is, to be purged from all thy sins. 2 The consideration and sight of thine own infirmity, that thou mayst hereby lay hold on Christ as the sovereign medicine, by which thou mayst be defended from all infirmities. 3 The pressure of some tribulation, that by him who can do all things, thou mayst more speedily be delivered and protected from all adversity. 4 By the desire of obtaining some spiritual benefit or grace, that by him to whom the Father can deny nothing, thou mayst obtain it. 5 Thanksgiving for all benefits Spiritual and Temporal bestowed upon thee and others, seeing thou hast nothing to render unto God for all his benefits; but to take the cup of salvation and call upon the name of the lord 6 Charity and compassion towards thy neighbours, seeing nothing can intercede for the remission of sins but the blood of Christ jesus shed for us. 7 The praise of God, seeing we have nothing whereby sufficiently to praise God according to his dignity, but Christ jesus whom we Spiritually receive. 8 The love of God, that thou mayst invite him unto thee, and mayst delightfully embrace him in thyself, by a most inward spiritual refection. 9 The thirst and desire of increasing of grace, this Sacrament being the fountain of graces, and the means of sanctification. 10 An ardour & earnest desire, whereby with all our bowels we desire through the power of this his exceeding charity & sweet refection, to be sanctified from all uncleanness both of the flesh & spirit, & to be delivered from all dangers and temptations, & inseparably to be united to Christ our Saviour, & for ever to be preserved in his love. Whence our Saviour said, Father, I will, Io. 17. that they which thou hast given me be with me even where I am, that they be one as we are one, I in them and thou in me, even that they may be one in us. These are some of the ends which we must set before us, when we come to celebrate this most holy communion. There are others, who providing for the more unlearned sort, and the frailty of memory, do draw from these seven petitions of the Lords prayer, seven ends and considerations sit to be observed of such as come to the holy communion: which they distinguish according to seven days of the week, assigning one to every day. Thus the 1. day thou shalt come with the affection of a faithful servant, desiring that the name of God may be hallowed and sanctified of all, and may be honoured of all nations. 2 Thou shalt put on the affection of a son, and desire that the Kingdom of God and the inheritance of thy heavenly father may come unto thee and all that call upon his name. 3 Thou shalt take unto thee, the affection of a spouse, entreating, that as in heaven, so in thee and in all earthly things Gods will may be fulfilled. 4 Thou shalt think thyself most needy, and shalt come with a beggars affection, that in some sort thou mayst be fitted to eat the heavenly bread, and that thou mayst daily receive, the bread of God's word, and the bread of celestial helps to live holily. 5 Thou shalt put on the affection of a sinner, and beholding thyself entangled with thy sins, thou shalt make haste to this heavenly banquet, that thou mayst obtain forgiveness of thy sins. 6 Considering thy imbecility, and touched with the affection of a man, who is enclosed with most puissant adversaries, thou shalt beg to be delivered from the enemies of God, thine enemies spiritual and temporal. 7 Feeling thyself to be prone to all evil, and propense to all kind of vices, and Satan ever more ready to assault thee, thou shalt come to this sacred conduit of graces, that thou mayst be requited from all true evils, namely Satan, sin, and all the miseries of this life. Some there are who not unprofitably do order their intention from the consideration of the 7 words of our Saviour on the cross. 1 He said, Father forgive them, Luk. 23. for they know not what they do. And they imitating our Saviour must adorn themselves with charity, and pray as well for their enemies. 2 He said to the thief, Very I say unto thee, Luk. 23. this day shalt thou be with me in paradise. And they alured by the largesse of so great a promise, come to the communion that they may conceive hope, and draw near to the reward of glory. 3 He said to his mother, Io. 19 behold thy Son, and to his disciple; behold thy mother, and they compelled by their beggary and misery, come to his holy Sacrament, that they by his providence, may be provided of all necessaries. 4 He said, I thirst, therefore they seek out of this blessed mystery, Io. 19 an ardent desire of perfection and thirst of righteousness. 5 He cried, and out of the love of a most beloved Son, Matth. 27. complained that he was forsaken: therefore they approach this Sacrament, that in all pressures and temptations they may know, that the help of God is at hand. 6 He testified his obedience, saying, Io. 19 it is finished: Therefore they celebrat the communion, that by a constant obedience of commandments; they may happily finish their course. 7 At length he commended his most holy spirit into the hands of his Father; Luk. 23. and they desire the union of the soul unto God, that he would be pleased to join them by love to their Father and most loving Lord and Husband. But whether thou wilt imitate any of these, or some other of thy own invention, I leave it at thy choice; only labour, that thou come to this holy sacrament with a most pure actual intention of pleasing God & of coupling thyself unto him by love. 3 Now followeth, the stirring up of the devotion which is the third thing in this preparation. This is stirred up by an attentive meditation of this sacred mystery, the power whereof is so great to catch, and enwrap the souls of men with love, that they must be stony, or rather brazen souls, which at the presence of so great a fire, melt not. In this mystery there are infinite things to be meditated, but I will reduce all to three points: namely. First, who it is that cometh unto us. Secondly, unto whom he cometh. Thirdly, for what cause he cometh. I call it coming, because be is never absent from his own ordinance, but cometh with his effectual graces to replenish the souls of the worthy receivers. Every one of these points may be dilated by the number of seven, that by the week they may serve by distinct reason to dispose the soul. Who cometh in this Sacrament? Christ with all his graces to be joined unto me. To whom cometh he? to me a despicable man, who am not worthy to be present at his holy Sacrament, or present myself before him. For what cause comes he? Not to seek any good to himself, but that he might give unto me & his whole Church, yea the whole world, innumerable good things. 1 Who is it that cometh? Christ a King received with this acclamation; Blessed is the King of Israel that cometh in the name of Lord. Io. 12. To whom it is a small thing to be king of men, seeing he is a King of the whole world. A King gentle and meek, who comes to reign, not that he might fleece and poll his subjects, but that he might teach righteousness, and with most abundant salvation save his people. Hence it is written, Behold thy King will come unto the righteous and a Saviour. Zach. 9 2 To whom comes he? To his vassal, a debtor of 10000 talents, who hath not one farthing to begin to pay so huge a debt. 3 For what cause comes he? Not to sell his miserable servant, and to take all that he hath, and make his sons slaves, but to give unto him, the immense price of his body and blood, which is infinitely greater than the debt he was to pay. 2 Who is it that comes? Christ the Lord, who saith, of himself Ye call me Master and Lord, Io. 23. and ye say well, for so I am. But such a Lord as layeth on his servants the sweet yoke and easy burden of his Law: and for the obedience of one moment, thereof in and through Christ will give an eternal weight of glory. 2 To whom comes he? To his slave, who more than millions of times hath broken all the bands of his most holy Law, and shaken off the yoke of all due service, and more than so, hath sworn homage and subjection to the adversary of his Lord, sin and Satan. 3 Why comes he? That he might draw unto him with the cords of Adam, Hosea. 11. and bands of Charity this his slave, and might reduce him from under the yoke of inordinate passions, unto his service, more happy then to be Lord of all Dominions. 3 Who is it that comes? Christ our Master, Math. 32. who said to ●is Disciples; Be not you called Rabbi; for there is one that is your Master. But not such a Master as binds heavy burdens and insupportable upon the shoulders of men, but will not move then with their finger: but he who first did the things which he taught, and in the Doctrine of perfection instructed all, both Men and Angels, and ever helps his to do their duties. 2 To whom comes he? To his ignorant Scholar and Disciple who never or seldom comes to hear the doctrine of virtues, and beside, by the levity of his mind, doth soon departed from the things heard. 3 For what cause comes he? Can. 8. That I by imitation may follow the bridegroom, and apprehend him by faith, and may lead me through hope into the house of my mind: there shall he teach me his ways, the ways of righteousness, and I in like manner will give to him spiced wine of love and wine wrung out of the holy affections of the pomegranates. 4 Who is it that comes? Christ our friend: whose love to man was so great, that not only of his enemies he made servants whom he redeemed with the price of his blood, but advanced them to the dignity of his greatest friends. A faithful friend, Syr. 6. the weight of gold and silver is not to be compared to the goodness of his faith: who being forsaken of us, doth yet never forsake us; and provoked by our iniquities, yet doth not contemn us. 2 To whom comes he? To him that hath as often despised his friendship as are stars in the sky, and hath preferred sin before his grace, and changed his familiarity for the most vain conversation of men. 3 To what purpose comes he? That he might be a faithful friend, Syr. 6. a strong protection, that whilst I find him I may find a treasure: that he might increase in me his love, and more intimously unite me to him by love. 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 unto my brethren. The first begotten brother, who having 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 me his brother, but the killer of him my brother, who as an other Cain have with my sins slain just Abel in the field of this world; and him as one drunk with love, and not with wine, with most bitter death have I slain and punished. 3 To what end came he? That he might preserve me his brother of whom he was slain in spiritual life which he had before given me, and that he might not turn me off as a banished and vagabond person upon 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 jerusalem, Is. 9 Is 22. and house of judah: because he begat all the sons of his Church with the word of truth, and doth by grace give them a divine essence. A Father who loved us most tenderly, and calls us his little children, of whom he doth again and again travail, till himself be form in us. 2 To whom comes he? to me a prodigal son, who have wasted all his substance, and consumed my years, if not with riotous living, yet with vain and unprofitable living. 3 To what purpose comes he? That he might put on me the best garment, Luk. 15. and clothe me with the robe of grace: that he might give me the ring of celestial gifts, a sign of dignity in my hand: that he might protect my feet, i. my affections with the shoes of his help: that he might feed me with his fatted calf, his precious body and blood: that he might defend me from my elder brother and from pride, and ever make me a possessor of his eternal inheritance in the house of his glory. 7 Lastly who is it that comes? Christ our bridegroom; who saith to the soul he loveth; I will marry thee unto me for ever: I will marry thee unto me in righteousness, Hosea. 2. and in judgement, and in mercy, and in compassion, and I will marry thee unto me in faithfulness, and thou shalt know I am the Lord. He marries the soul for ever unto him, because he would never departed from the wedlock of it: he marries it in righteousness whilst he justifies it by grace: in judgement whilst he delivers it from the adversaries; in mercy and compassion, whilst he enricheth it with celestial gifts; and in faithfulness, because not by its works, but by faith in Christ and by grace, is it admitted unto so great dignity. 2 To whom comes he? to my soul, unto which that of the Prophet doth well agree, In every high hill, jer. 2. and under every green tree, thou hast played the Harlot: The hill, is the occasion of waxing proud, and the green tree is the incitement to adhere to things created: in these have I ever fallen, and have prostrated myself to pride and impure love. 3 To what purpose comes he? That the sorrowful soul might return unto him, and be admitted again, most lovingly into the bed and bosom of his most sweet familiarity. For thus he woos it: thou hast committed fornication with many lovers, yet return unto me saith the Lord, and I will receive thee. By these or such like meditations, which are every where to be seen, thou mayst easily shake off all slothfulness, and stir up thyself to devotion. Nor do I think any long time required hereunto; because the mind, being warned by the morning prayer, and by the care of the divine presence (of which after) doth easily collect itself, and dispose a man to celebrate the holy Communion with all due and possible devotion. 4 The last point of preparation, is the use of prayer: which must be general for all men, 1. Tim. 2. but more particularly for ourselves, for the obtaining of all things necessary and profitable: but albeit this prayer is to be left to every man's devotion & affection, & dependeth not upon any composition of words, but unction of the holy Spirit; yet I think it not unfit to set down a form of prayer which may fitly be used in the morning before the receiving of the communion; that every one may thereby learn the manner of praying, and lifting up the mind 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 himself and others. O blessed Trinity, O my Lord God, O most omnipotent Father most wise Son, most holy Spirit: O three Persons truly distinct, and one most pure & simple Deity, O thou that art the Author of nature, giver of grace, the first and universal cause of all things, and the most in deficient fountain of all goodness: here O Lord I know thou art present after a most heavenly, spiritual, true, comfortable and most effectual and powerful manner to the soul of the worthy receiver. I worship thee as my God with my whole heart and with all my strength; humbly praying thee in the merits of my Saviour Christ, that all my thoughts, my desires, words and works may be now & ever acceptable unto thee, & that thou will hear my prayers, and for thy mercy's sake not without comfort dispatch them from thee. I thank thee, O fountain of goodness, for the innumerable great benefits which from the very moment of my conception until this instant hour, I have received of thy bounty: for the infinite benefits which even now at this very time I receive from thee: for those infinite benefits which even unto the end of my life and for all eternity I shall receive, out of the treasures of thy immense goodness and bounty. For I am O Lord without all comparison less than least of thy mercies: unworthy altogether, whom thou shouldest remember, sustain, or comfort with the least of thy benefits. But now especially, most dear Father and merciful God: I give thee thanks from the bottom of my heart. First, for the most infinite riches which thou hast placed in the humanity of thy only begotten Son, my Lord jesus Christ, and because thou hast given him unto me for a Father, a Teacher, a Guide and a Redeemer. Secondly, for that great plenty of benefits, wherewith thou hast not only enriched me, but also all those whom by thy effectual grace, through the whole Church, thou callest to sanctification and newness of life, and admittest to thy most sweet familiarity. Thirdly, also I thank the most dear Father, even with all the strength of my mind, for this thy great merey, in taking me from the miseries of this world, wherein many of thy servants far more worthy than I, are plunged, in calling me to the knowledge of thy great name, and granting me so many helps to serve thee as I have. Fourthly, for all the talents and gifts both Natural, Spiritual and Temporal bestowed on me, that by them I might profitably spend my time, help others according to my calling and power, and dispose myself, by thy mercy, to attain eternal felicity. Fifthly, for this vicissitude and change of consolations and desolations, of prosperities and adversities, wherewith thou hast wonderfully woven and seasoned my life, that neither through continual adversity I should be cast down, nor yet by assiduity of prosperity I should be made drunk. Sixthly, for this inestimable benefit of calling and admitting me this day to the most heavenly participation of all the rich treasures that are hidden in the life, death, resurrection, ascension & glorification of thy only begotten Son and most sweet Saviour. And now, O my Lord God, being animated with these and other thy innumerable benefits, I presume humbly to sue for more. Give me Lord and all that now are prepared for this heavenly feast, Matth. 15 this day, our daily bread. It is not good, O my God, to take the children's bread and give it unto dogs, but though this be so, yet sometimes the whelps do eat of the crumbs which fall from their Master's table. Therefore albeit I am in thy house like a despicable whelp, yet this day by thy mercy, let me feed on the bread of thy children, and furnish my soul with all graces which may make me worthily to taste of thy supper. Give me thy most abundant grace, that I may come to this my Redeemers banquet, with such assured faith, profound humility, due reverence, humble fear, fervent charity, constant hope, and thirsting affections, that I may there appear to be welcome unto thee, and may receive into my soul, all the fruits of this thy most heavenly Sacrament. And because, O my sweet Father, Saviour and Sanctifier, this is a service wherewith thou art well pleased, and by which thou conveiest unto us the bottomless Ocean of all thy mercies and graces; I will now power out my heart further in thy sight: and because thy Son my Saviour is omnipotent, I will for his infinite merits sake pray unto thee for all men. Be merciful therefore, O Father of all mercies, to the whole world and replenish it with thy faith and knowledge, turning the Nations which are void of faith to the knowledge of the truth in thy Son Christ jesus. Turks, Barbarians, Heretics, Schismatics, Idolaters, and the perfidious jews, compel them now at length to enter into the house of the Church. Let not so many millions created in thy image, perish: Let not that most precious blood of thy Son be shed for them in vain, I lament, O Lord, before thee, these my brethren thus estranged from thee, and the miserable condition wherein they lie entangled; and if I could, I would believe in thee with all the understandings of these people, I would love thee with all their wills, and I would perpetually serve thee, with all their strengths. But, alas, I can do nothing but desire and lament, and power out my laments and desires before thy great Majesty. Have mercy, O Lord, upon thy whole Church, increase in it the purity of faith, and cleanness of sanctification, and extend it by the labour of thy good and painful servants to the ends of the whole world. Behold with the eye of thy mercy, thy righteous ones, those that labour more and more for a further measure of sanctification, preserve and increase in them true righteousness: Behold all miserable sinners lying and stinking in the puddle of their sins, draw them unto thee, and take them by a mighty hand out of that so miserable an estate. Help, Lord, all those pastors of thy flock, and give them grace that both by word and example they may shine unto all men, and their light may guide and direct others to salvation. O Lord, make them the salt of the earth, the light of this cloudy world, the cities placed upon a high hill, and give them grace not only to aspire unto, but to attain that purity of life, that zeal of thy glory, which their place and dignity requires. O Lord, pour out thy mercies upon our King and all other Kings and goverours, nobles, plebeians, and all the whole rank of secular men that call upon thy name: deliver them from their adversaries, join them together in the peace of thy Gospel, enrich them with a zeal and care of observing thy commandments, that they may live as it becometh Christians and may obtain that eternal salvation to which they were created. Forget not the kingdoms & principalities of thy Church, but make them more potent than their enemies, give victory to their armies against the enemies of thy faith, & in mercy bestow upon them all necessaries for the quiet and comfortable passage or this mortal life. I bring before thee, O Lord, my Parents, my Brethren, my kindred, my friends, humbly praying thee to give unto them all things which thou shalt know to be agreeable to thy will, and profitable to their salvation. I bring also into thy presence, all captives, imprisoned, sick, tempted, troubled, agonizing and wounded souls, and all such as are in any extreme and grievous necessity, that out of thy goodness they may receive liberty, health victory, consolation, a happy death, and a full remedy and recovery of all their necessities and wants. Yea I humbly entreat thee O most merciful Father, for all my enemies, that in all things thou wouldst be good unto them: and that for the infamy which they have east upon me thou wouldst give unto them honour: for detraction, a good fame; for hatred, love, and for all the evils practised against me, all temporal things profitable for this life, and in fine eternal salvation. And now, O my God and only refuge, I come unto thee for myself, and will declare, before thee, my own necessities and miseries, not that thou mayst know them, for all things are open and manifest unto thy eyes; but that whilst with mourning and grief I pronounce them, I may kindle in myself the desires of thy mercy, and may draw from thee, the remedies of my grief. I have sinned, O Lord, beyond the number of the sand of the sea, my iniquities are multiplied against me, and I am not worthy so much as to behold the heavens, because of the multitude of my sins against thee. Yet in confidence of thy sons merits, whose blood was a sufficient ransom for the sins of the whole world, I beg for his sake, remission of all my sins, and to be cleansed from all mine iniquities. Grant unto me a saving faith to hold fast on thy promises; a true repentance, that for the love of thee, I may detest all sin; and a safe protection that I be never entangled in the snares of Satan. Give me true mortification of my judgement, will, affections, and senses, least being deceived by these which are ever prone unto evil, I be drawn from those things which are pleasing unto thee. Give me a true contempt of earthly things, that I may neither seek for honours, nor hunt after dignities, nor desire riches or pleasures; but that I may place all my honour, all my treasures, all my delights in thee, who art the fountain of all good things. Deliver me from all temptations and guiles of my invisible enemies, but chiefly from them, that come under the vizard of good, least seeking after that which is good, I should be pulled away from the true good. Grant, O my Lord God, that that faith which thou hast given me, may evermore be preserved and increased in me. Lighten my mind with a supernatural light, that it may know the divine mysteries, and that it may more perfectly understand those things which I believe concerning thee and thy Son. Grant me a firm hope, whereby I may altogether forget myself and may place all my cares in the bosom of thy providence, and that I may conside, that I shall only out of thy mercy obtain eternal life, and all things necessary to the attaining thereof: give me perfect charity, whereby I may most ardently love thee and my neighbours: give me a true resignation of myself and agreeable to thy will. Cheer up my mind with the presence of thy goodness; pacify my soul and conscience with thy peace: enkindle me with the zeal of thy glory, and salvation of my brethren: power into me the affection of compassion whereby I may compassionate and condole the miseries of others, and according to my weakness help them. Perfect in me, O my Creator my understanding with prudence and discretion, that in all things I may hold a mean: give me a docible heart, that I may not frowardly persist in my own sense and opinion: Stir up in me a true fervour and heat, that I may not slackly and coldly, but most diligently serve thee: and adorn me with the virtue of attention & circumspection, that I may take heed of the evils of my soul, which every where daily lie in wait for me, and that I may do nothing by my negligence which may be less acceptable and pleasing unto thee. Perfect in me, O Lord, my will, by the power of thy righteousness, whereby I may willingly submit unto thy will, and may give unto every one that which is his due. Subject me to thyself by the power of Religion, and give me the virtue and gift of prater that in all things I may seek thy praise, & give thee that worship which is due to thy great name. Give me a heart penitent for my sins, pious towards my parents, devout towards my betters, subject to my governors, thankful to my benefactors; affable to my friends, simple in deeds, and true in words. Such a heart, I say, as may imitate the heart of thy dear Son, and may ever offer up unto thee an acceptable sacrifice. Perfect, O my good Father the irascible part of my soul, with the virtue of fortitude, so that in all adversities I may carry myself as becometh me, and pressed with the burden of afflictions, I may never be exorbitant from that which is right in thy eyes. Give me a mind in magnanimity conspicuous, in things of my duty and thy service, through security, joyful, contemning the goods of this world for thy sake, sustaining all acerbities and sorrows, albeit many and long enduring, and persevering constantly in that which I have well begun. For it is the voice of thy Son, that not he who hath begun, and left off from his enterprise, but he that continues to the end shallbe saved. Perfect in me, O my God, my concupiscible faculty, with the beauty of temperance, whereby I may both flee all filthy things, and follow after honest and holy things, and in the care for my body, may only have respect to my necessity. Clothe me, O Lord, with abstinence and sobriety, that I may hold all due measure in eating and drinking; with chastity and shame fastness, that I may keep my body which is thy Temple, immaculate and clean in his duty before thee. With meekness, and clemency, that by thy help I may restrain all indignation and anger. Cast not this my petition, O my God, out of thy sight, but give me that most excellent grace of humility, that I may be made the true disciple of Christ thy Son and my Lord, and may account myself (as indeed I am) the most vile of all others, and may truly contemn all the spend our and glory of this world: give me in my actions modesty, in my tongue silence and prudence, in the use of all things moderation, and victory and conquest over all kind of curiosities, that there may be nothing in me, that may displease thy Majesty. Let all the gifts of thy holy Spirit rest upon me, O Lord, the spirit of Wisdom and Understanding, the spirit of Counsel & Strength, the spirit of Knowledge and Piety, and let the spirit of thy Fear fill my heart, that by these gifts I may be made immovable from thee, and may grow up to be a perfect creature in jesus Christ. Of other gifts & graces which do not belong unto sanctification, give me so much only as may serve to the salvation of my soul, and performance of thy will. And grant that I may be employed all my life in such business as may be to the glory of thy name & my own salvation. Give me, O my God, this grace, that in all the talents and gifts which thou hast given me, I may never seek myself but thy praise & glory: give me of thy goodness the gift of perseverance, that by no sin I may ever be separated from thee, but until death and for ever may persever in thy grace. Give me by thy immortality and the most blessed death of my Redeemer a happy end of my days in him, and that after a good life in thee, I may die the death of the Righteous: take from me, the too much love of this life and the immoderate fear of death: grant that I may so live, that I may say with the Apostle, Phil. 1. I desire to be dissolved and to be with Christ: Give me an inward light of the hour of death, that I may flee the flattering enticements of the world: give me an inward savour of blessed eternity, that I may joyfully forsake all transitory things: Give me a true resignation in thy most holy will, that I may willingly departed hence, when & how thou shalt dispose: receive my spirit clothed with thy grace & love, that for ever it may cleave unto thee: To conclude, take from me whatsoever may keep me from thee, & give me O Lord my Redeemer, most potent helps to live holily and die happily. These are my petitions, O my God, these are the desires of my heart, which I pray & beg by all thy mercies & the infinite merits of thy Son, may be fulfilled, not only in me, but in all my brethren unto the world's end, that we may ever please thee in this life, and enjoy thy blessed presence in the life to come. Amen. Being thus prepared; for some good time, before the communion; it followeth, that coming into the Temple; thou shouldest cast down thyself upon thy knees; and prepare thyself further; invocating the name of God thus: O blessed Trinity, my God and my Lord, I do now come to be partaker of all those heavenly riches of my saviours life, death and resurrection. 1. In confession of that supreme dominion which thou hast over all creatures, and of all manner of subjection which we have towards thee. 2 In commemoration of the most bitter passion and death of jesus Christ thy Son and my Saviour, according to his commandment: saying, As often as you do this, do it in remembrance of me. 3 In thankfulness, for all those infinite riches conferred upon us by his most precious death. 4 In thankfulness for all his benefits, wherewith he hath in this world magnified his Saints, and me his most unworthy servant. O most omnipotent Father I come to this thy true refreshment of souls, confirm in me by thy grace, all things which may make me worthily receive the same: I come unto thee, that thou who art life itself, may by thy grace quicken me; thou which art the light, may enlighten me, thou which art the fire, may inflame me; thou which art the rest, may quiet me; thou which art the purity may purify me, and thou which art joy itself may rejoice me. I humbly pray, by thy wisdom illuminate me that I may worthily use these holy mysteries: adorn my soul with those seven fold graces of the blessed spirit, that by thy infinite charity, I may be inflamed, to receive it worthily. O my God: I come unto thee, as smallness unto greatness, as darkness unto light, as uncleanness to holiness, as infirmity to power, as the creature to God his Creator: O make me great in thy eyes, turn my darkness into light, my uncleanness to holiness, my infirmity to power: & show thyself in me as a most wise and potent Creator, so a most wise and loving Recreator & Redeemer: I am most unworthy to receive so great favours, I confess, altogether unworthy, because I have ever offended thee and passed by all thy commandments unworthy, because I have ever coldly & negligently served thee: unworthy, because I never fully & with all my heart loved thee: unworthy, because I am but dust and ashes, nay very filth (& if any thing be worse) worse than that. I come unto thee whom the heaven of heavens is not capable of, how much less this house? I come unto thee who art the common Father of Men and Angels, and who will not reverence his Father? I come unto thee, who art the Lord of all creatures: & who will not do homage to such a Lord? I come unto thee as to the Father and Lord, whose honour I have contemned, whose sons and brethren, I have not once, but often both by word and example smitten, and who will not tremble to stand before him so offended? I come unto thee my Lord, whose servant I have smitten: unto thee my Father, whose Son I have slain: I smit him by word, I slew him by example, and shall I not fear such a Lord, and reverence such a Father? Yes surely: but yet as I come with fear, so will I come with hope, as I come with reverence, so will I come with confidence. For thou hast appointed thy sons blood whom I have slain, to be the only soveragin antidote, & heavenly remedy to heal my wounds, and this thy blessed Sacrament to be the Cabinet out of which I must take that sacred plaster. for it is the blood of jesus Christ thy Son, 1. Io. 1. that cleanseth us from all sin. He is the bread of life, Io 6. he that eateth of it shall never die. These words indeed, are Spirit and Life: they give Spirit unto my wounded spirit, and life, unto my dead soul. O look upon thy servant, that I may live, O bless me with the gift of such a faith as that out of my belly may flow rivers of water of life. Amen. 6 How to give thank after the Lord Supper is received. IT were very absurd to receive so unspeakable a gift, and not to return thanks: if after dinner, rest from business and employment be necessary for the health of man, that the natural heat may concoct the meat, & turn it into the nourishment of the body, much more necessary is rest (this feast being ended) from distractions and business, that the benefit of this Sacrament may come unto us, and that it may diffuse his virtue & strength into our souls. But who will be so ingrate, as to pass by such and so great a benefit without thanks? who is so cold, as that having tasted meat, so reeking hot with love, doth not also himself wax hot? surely that were a sign either of spiritual death, or of stupidity disposing unto death. After the holy communion if thou dost not feel some spiritual refection, it is a sign of spiritual infirmity or death. Dost thou put fire in thy bosom, and feelest no heat? or honey into thy mouth and feelest no sweetness? how then canst thou eat and drink at this heavenly Table, and not be drunk with the pleasures of God's house? therefore let us learn of others who have received small favours with thankful hearts, to take this great benefit with no less thankfulness. When Boos persuaded Ruth to glean the cares after his servants, he said unto her, hearest thou, my daughter, go to none other field to gather, neither go from hence, but abide with my maidens: let thine eyes be upon the field that they do reap; and go thou after the maidens: have not I charged the servants that they touch thee not! beside, when thou art a thirst, go unto the vessels and drink of that which the servants have drawn. This benefit with what thankfulness doth she repay it? she fell on her face, and bowed herself to the ground, and said, how have I found favour in thy sight, that thou shouldest know me, seeing I am a stranger? but thou art called not by a rich man, but by God, not to gather cares, but to eat the bread of life, not to drink water of no value, but to drink the precious blood of the Lord: art thou invited? with what great humility, what great zeal, what great affections of love oughtest thou to give thanks for this benefit? Ester inviting her Lord Ahashuerosh to a banquet, he so esteemed it, that he said unto her, What is thy petition Ester that it may be given thee? Est. 7. And what wouldst thou have to be done? Albeit thou askest the one half of my Kingdom it shall be given thee. Out of doubt, here is greater cause (without all comparison) of thankfulness: for there the handmaid invites the King, but here the King invites his unprositable servant: there are earthly cates, here are heavenly viands: from the banquet proceeded the death of an enemy, and temporal safety, but from this ariseth the destruction of sins and spiritual salvation. Who then is it, that admitted to so magnificent a feast, doth not offer unto God, so inviting him not only a part of his heart, but the whole heart and whatsoever he is or hath? Who is it, that doth him not all duties of love and praise? 2. Sam. 9 What did David with Mephibosheth that he might show towards jonathan his father? did not he promise him all favour? Did he not restore unto him the things that were Saules, and commanded him to eat meat at the King's table: And what answered Mephibosheth? Who am I thy servant that thou shouldest look upon such a dead dog as I am? Behold, what God hath done for thee, even wonderful things: he hath given thee many benefits, he hath left thee a dispensatory and most rich reconditory of all graces, the blessed Sacrament; he hath given that his flesh to eat and his blood to drink. And what wilt thou do unto him? Wilt thou be unmindful of so many and great benefits contained in one Sacrament? Wilt thou forget the Sacrifice of praise and thanksgiving? Wilt thou go from this table by and by to thy worldly employments? the Lord complains of those ten lepers whereof but one returned to give thanks: Luk. 17. where are the nine? and that worthily, for nothing is more damnable than unthankfulness. And what complaint will he take up of thee, if thou receiving, not a corporal but a spiritual health, shall either return no thanks, or very cold ones? and so great a guest being left alone and unsaluted, shalt betake thyself presently to the cares of the world? It is the duty of all holy men, as soon as they have tasted this heavenly feast, to recognise the great benefit of it, and to give God immense thanks for it. Holy David may seem to have prophesied the same: all such as are fat have eaten and worshipped: all they that go down into the dust shall kneel before him. And who are these fat ones of the earth? are they not the righteous and holy men, which in this world possess the true riches, and are fatted with celestial cogitations, and enjoy the most pure pleasures of the spirit? Who are those that go down into the dust? Is it not the humble in heart, who in contempt of themselves fall down upon the earth, and make themselves inferior unto all? These do first eat, that is, take the mysteries of the body and blood of Christ, & presently praise the Lord and adore him with thankful hearts. I do no wrong unto this place of the Psalms, in expounding it thus: for two worthy & learned men long since have so used it. Bas. Theod. Thou therefore that covetest to imitate these fat ones of the earth, and wilt be partaker of their good things, do not thou separate the things which the Spirit of GOD hath joined together; eat and adore: receive the benefit and at the least return, though not sufficient yet such slender thanks as thou art able. Say with the same Prophet, Psal. 56. unto thee will I pay my vows, unto thee will I give thanks. Where we read, thy vows are upon me, O God, I render praises unto thee. Thy vows, my God, and thy desires, or those which thou desirest from this thy creature, are not far off, I can easily have them, they are ready without me, I have them within myself, which are praises and thankfulness which for so great a benefit, I will answer thee. Being with such cogitations as this, stirred up; thou must for some half hour, or as thou shalt think fit, get thee into some private place, and bestow thyself in giving of thanks. And if thou hast not better of thine own, or be one of them who being acted and lead by the Spiof God, need no prevention of meditations; thou mayst use these seven meditations, which may be assigned to every day of the week. 1 Meditation. 1. Behold Christ jesus thy Saviour in thy heart by faith, as a most potent King and thyself, as one guilty of many sins, standing before him, and desiring mercy. 2 Give him infinite thanks. 1. That he hath been pleased to leave thee so great a pledge of his love as to be present at this holy Sacrament, not as a judge punishing thy sins: but as a most loving Father and King, pardoning thy offences. 2. That with so great favour he hath heard thy prayers put up with such a polluted heart and lips. 3. That he▪ would condescend to dwell in that fowl and unprepared house of thy heart. 3 Detest all thy sins before him: conceive a hearty sorrow for them, and humbly beg pardon of him. 4 Love him with thy whole heart: namely so; as that thou have a firm desire and purpose, that thou wilt do nothing that is contrary to him; that thou wilt do nothing that is contrary to him; that thou wilt love nothing but what in act or virtue tends to him, and that thou wilt prefer him before thyself and all other things. 5 At the last ask of God, seven gifts, which some do conceive the blessed Virgin did daily beg of God. 1. An effectual help, that thou mayst in some measure perform the commandment of the love of God. 2. That thou mayst constantly love thy neighbour, & every holy thing which he loveth. 3. That whatsoever evil he hateth, thou also mayst hate the same. 4. That thou mayst be adorned with humility, chastity, contempt of the world, and all other necessary graces. 5. That he would make thy mind & thy body a worthy temple and habitation for himself. 6. That at length after this mortality being done away thou mayst for ever enjoy his most blessed presence, & mayst with the eyes of thy flesh clearly see his most holy humanity and with the eyes of thy mind behold and possess his divinity. 7. That in this temple, and in all other temples and places throughout the whole world, he may receive all due & worthy reverence, acknowledgement, honour and praise. 2 Meditation. 1. Behold Christ thy Saviour in the midst of thine heart as thy Lord, who redeemed thee with the price of his blood: and thyself as his servant, who by a new conceived fervour wouldst return unto him; desirous in all things to please him. 2 Give him immense thanks. 1. That he would be present at the Sacrament, & as a Master would govern the habitation of thy heart, & compose with the gift of mortification, the multitude of thy affections. 2. That with such meekness, received the petitions of his runagate servant. 3. That being King of kings, whom the heavens cannot receive, yet vouchsafeth in admirable manner, to dwell in the base cottage of his unworthy servant. 3 Desire that at the presence of thy Lord, the house of thy heart may be quiet and in peace. And resolve with thyself that thou wilt mortify thy judgement, will, affections and fences, and cast away whatsoever shall displease him. 4 Love him with all thy soul, which thou shalt do, if thou dost submit thy life unto him, if only thou wouldst have life and wouldst keep it, that it might obey him; if thou dost direct all thy cogitations, desires, words and works to his good pleasure. 5 Thou shalt ask of him those seven things in the first Meditation. 3 Meditation. 1 Behold Christ thy Saviour in the midst of thy heart as thy Master, which teacheth thee the way of salvation, and gives grace to perform what he teacheth: and thyself as his disciple, who for thy great negligence hast learned little or nothing of him. 2 Give him infinite thanks. 1 Because he would be present at the Sacrament, that as a most wise Doctor he might teach thee the way of perfection, and instruct thee in things to be done and omitted. 2 Because with so great mercy he hath heard the petitions of his Disciple, craving heavenly knowledge. 3 Because the Master of Angels and Men hath deigned to remain in the lowest rank of thy polluted heart to teach thee. 3 Blush before him, because thou art so estranged from his Doctrine, and art so a scholar in the imitation of him. Resolve also with thyself that thou wilt forsake all created things both in thy understanding and affection, and wilt wholly cut off all inordinate love of the creatures from thee. 4 Love him with thy whole mind. Which thou shalt do, if thou resolve to cleanse thy spirit from every thing that may displease him, if thou purpose to adorn it with virtues, if thou do continually adhere unto him, in thy memory, understanding and will; if thou dost labour for ttanquillity of the mind that Christ himself may dwell in thy heart. 5 Ask of God, those seven things before remembered. 4 Meditation. 1. Behold Christ thy Saviour in thy heart, as thy most faithful friend, who hath advanced thee his own workmanship, and his own vassal to his familiarity and friendship: and thyself as a friend at the table, or rather an hireling, who when thou receivest comfort, than lovest, him, but being beaten for thy amendment, waxest cold in love. 2 Give him imnense thanks. 1. Because he would be present at the Sacrament, that he might visit thee being made his friend by grace, and that he might talk with thee words sweeter than honey. 2. Because with so loving ears he heard the petitions of his friend, begging perseverance in friendship. 3. Because as a most rich friend hath determined to dwell by grace in the conclave of his most poor friends heart. 3 Conceive shame and grief; of thy own nakedness, who art spoiled of virtues, and covered with sordid rags of vices: kindle the desires of virtue, especially such as thou most needest: ask them instantly, and exercise some of them with internal acts as time and place will suffer. 4 Love the Lord thy God with all thy strength. And that thou shalt do, if thou dost offer unto God the powers of thy soul and also the senses and instruments of thy body in the union of his powers and senses, and determinest to use them ever to his service. 5 Beg of God the seven graces aforesaid. 5 Meditation. 1. Behold Christ thy Saviour in thy heart, as thy elder brother, and the first borne of many brethren, who hath reconciled the enemies of his eternal Father unto him, and made them his brethren: and thyself as a little brother, worthily the least, or rather unworthy of such a name, because thou art both in life and manners most unlike unto him. 2 Give thanks. 1. Because he would please to be present at the Sacrament, that he might not call thee an enemy, but might acknowledge thee for a brother, & might divide with thee his father's inheritance. 2. Because he would hear with so great love, the petitions of his brother so unlike him in manners, and by the coldness of conversation, affecting him with tediousness. 3. Because the first borne Son of our heavenly Father reigning now in heaven, did not abhor the base and obscure dwelling of his brother remaining in exile; but was pleased to dwell in it. 3 Observe thyself to be distanced from so loving a brother, and complain of thy misery, wish ardently by prayer his intimous familiarity, and propose to thyself that all things necessary to obtain this gift are to be performed of thee. 4 Love him, with all thy power, which thou shalt do, if thou dost effectually propose and faithfully perform it that with all thy endeavour, thou wilt be adversant to all evil and perform all that is good. 5 Thou must ask those seven things before named. 6 Meditation. 1. Behold thy Saviour Christ in the midst of thy heart; as a most pious Father, who begat thee on the cross not with pleasures but sorrows: and thyself as the prodigal son returning from a far country, after thou hast wasted all thy Lords goods with vicious living, and knowest thyself, to stand in need of his goods and mercy. 2 Give him infinite thanks. 1. Because he vouchsafed his presence at the Sacrament, that he might clasp thee in the arms of his love, being his forlorn and cast away son returning unto him from a most barren land, namely from thyself. 2. That with so much pity he would receive the petitions of his most unthrifty and disobedient child, begging pardon of him. 3. Because a father most worthy of infinite love, would not only receive into his house a most ungracious child, but also would dwell even in the dunghill of his filthy-breast. 3 Being placed before him, instantly desire & beg of him true sanctification: that being cleansed from sins and adorned with all virtues, thou mayst cleave unto him continually both in understanding and affection, & by perfect faith and charity mayst live of him, through him, and for him. 4 Love him with all thy might; so that for him thou despise thy life (if need be) the health of thy body, riches, pleasures, and honours, and accustom thyself to llue without the creatures. 5 Beg the seven abovesaid. 7 Meditation. 1. Behold thy Saviour in the midst of thy heart, as thy most sweet bridegroom, who loved thy soul, not because worthy, but because he would, and so pleased his own goodness: and thy own sold as his spouse joined unto him by the bond of marriage, and alured & enticed to him, by infinite benefits bestowed. 2 Give him infinite thanks. 1. Because he was pleased to be present at the Sacrament, that he might join thee spiritually but inseparably unto him, and might cherish the with the sweet embracements of most chaste love. 2. Because he heard the entreaties of a most faithless spouse, begging his favourable aspect and embracing. 3. Because he hath decreed for ever to dwell with thee in thy bosom, as in a bed of all other most desired of him. 3 Raise up thy affection towards eternal glory, and compel thyself fervently to desire it, and to be transported from this miserable world: and say to him as to thy husband, tell me, Can. 1. thou whom my soul loveth, where thou feedest, where thou liest at noon. 4 Here gather together all the affections of love: and love the Lord thy God, with all thy heart, with all thy soul, with all thy mind, with all thy powers, with all thy strength, and with all thy might. 5 Ask of God those seven former petitions. This form of thanksgiving if thou likest not, use thy own judgement in some other. But be sure thou omit not this duty. For the sin of unthankfulness is of all other sins the most dangerous, albeit thou shouldest receive, but very small benefits: but receiving so many and so unspeakable benefits (especially this whereof no man can account the worthiness) it were most intolerable not to give thanks. And for this cause, is it, that thou receivest not the mercies thou often desirest, because thou hast been so unthankful for this so great a benefit so often received. For as that devout father writeth, We see many at this day ask with great importunity the things they know that they want, Ber. but we know very few that have given worthy thanks for benefits received. It is not reprehensible that we instantly do ask, but surely it denies the effect of the petition, when we are found unthankful. And happily this may seem to be clemency to deny to the unthankful that which they ask: lest it might fall out unto us, that we should be judged so much more grievously, by how much we have been found more unthankful for benefits heaped upon us. Therefore in this case, it is a point of mercy to withdraw mercy; even as it is a point of anger and wrath to show mercy, namely that mercy, of which the father of mercies speaks in the Prophets: Isa. 26. Let mercy be showed to the wicked, and he will not learn righteousness: therefore let us be ever thankful for this so great a benefit, and never suffer it to pass away with out some notable thankfulness of heart for it. 7 Of the study of Christians and how they should profit in learning. THere is no man but knows Idleness to be the main enemy of all virtues: therefore must the Christians labour be to keep him off, and shut him out of doors. It is not by Idleness or sleep, that the reward is obtained, as one saith. As there is no work proceeds from him that sleeps, Ambr. so there is no fruit, but loss comes of Idleness. Idle Esau (lost the blessing of birthright, because he had rather have meat gotten to his hand, then seek it. But painful jacob found favour with both his parents. Therefore, in all thy studies and readings which thou dost undertake for increase of thy knowledge, labour to bring with thee a right intention, and a true scope, unto which all thy knowledge is to be directed. Thou must not learn or read, that thou mayst become renowned amongst men, not that thou mayst be instiled a learned man, not that thou mayst be holden for a great man, not that thou mayst step up into the chiefest Pulpits, and Chairs of Doctors, not that thou mayst gain preferments in the Church or policy: because to learn to this end is great vanity. Thou must not learn, that thou mayst satisfy the appetite of knowing if thou mayst know new and subtle things, that thou mayst only fill thy understanding with the knowledge of excellent things for this is vain curiosity. But learn thou, that thou mayst please God, that thou mayst accommodate thyself to his good pleasure and the prescript of his obedience: that in knowing God better, thou mayst more ardently love him and more fervently serve him, and more diligently perform the duties of the calling wherein God hath placed thee. A blemish in any garment is uncomely, but in a most precious garment of silk, or costly stuff, much more uncomely: so a preposterous intention in every labour of man is discommendable, but in the gaining of knowledge is much more intolerable. The great danger of such as direct their studies to such vain ends, the wise man well describes: job. 20. His meat in his bowels was turned; the gall of Asps is in the midst of him: he hath devoured substance and shall vomit it: for God shall draw it out of his belly. For knowledge is as bread, whereby we refresh the mind, which shall be turned into gall when we direct it to vanity and ambition. And the learned doth but vomit it up, when from his dry and barren heart he powers it out, without all profit either to himself or his hearers. And it shallbe drawn out of his belly, when the labour of such a foolish man is left without reward: because it is not approved of his maker. This sense I must not be said to feign, for a great learned father avoucheth it, saying, Greg. Bread not unfitly is taken for the understanding of the Sacred Scripture, which refresheth the mind and gives strength to do good works, and of-times even Hypocrites labour to be instructed in the mysteries of GOD'S Holy word: yet not that they might live by them, but that they might appear to other men how learned they be. His bread in his belly shall inwardly be turned into the gall of Asps; because, whilst he gloried of the knowledge of the Law, he turns unto himself, the drink of life into the cup of poison, and dies a reprobate, whereas he seemed to be instructed unto life. Nor doth this unfitly fall out, that often the Hypocrite, whilst he labours to seem to know the Word well, by the just judgement of Almighty GOD being blinded, doth naughtily understand that same word, which he wickedly sought after. So that whosoever of vanity and curiosity labour to learn, do not only fail to be illuminated in the knowledge of the Truth, but are thoroughly blinded that they can never come to the knowledge of the truth: Seeing hereby the heart of man is so carried away, and drawn out of itself, in considering of the impertinent things, that it cannot return unto the circumspection of itself; and so make the most excellent instrument of Virtue, Knowledge, to be the ruin and destruction of Virtue. wouldst thou vainly have thy knowledge set a broach with men? But yet herein thou shalt not become glorious: because God casts down such as exalt themselves, and brings them into great contempt. Wilt thou satisfy 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 moves thy will. Therefore in knowledge, seek nothing but God, and in the acquisition and use of it, labour not to please the foolish world but the wise God. The studies which proceed from such a holy intention will easily be joined with virtue: which are two sisters that must at once be laboured for. Because knowledge without virtue is little or nothing worth, and virtue without knowledge lame. Therefore let thy knowledge be full of virtue, and thy virtue seasoned with knowledge that thou wander not in the way of virtue. But yet there is more care to be had of virtue than knowledge, which being the end of knowledge, must have the first and chiefest place in thy heart and care. Therefore we must never for the attaining of knowledge omit the actions of virtue. The works of virtue make us holy, but the study of knowledge only make us learned. Therefore Sanctity is to be preferred before science. If after many years study, thou hast profited so much as to become most learned, and hast not profited in virtue and humility. Oh how foolish art thou, how little worth, how reprovable, who hast not only wasted thy age but all thy substance with harlots, and hast cast off thy spouse, most worthy of all love? For what is knowledge without virtue but a charlot? What doth it, but eat up the strength of thy mind, and with the infirmity of vanity, consume all the actions of thy life? how unhappy art thou that wouldst not understand to do well? Psal. 36. thou hast imagined mischief upon thy bed, thou hast set thyself in no good way, nor dost abhor any thing that is evil. Is not this to meditate iniquity to learn the works of God, not to verity but vanity? is not this, not to put a man's self in any good way, to direct the way of knowledge otherwise, then to the service of God? Is not this to embrace malice, to wax proud of knowledge, and from that which was given to humble us, Ber. to be daily more and more puffed up? it is therefore evident, that dignity without knowledge is unprofitable, but knowledge without virtue, damnable. That therefore thy knowledge may not damn thee, nor make thee poor and miserable, join it with virtue, and to this end only labour to get knowledge; that every day thou mayst be made better, and as thou growest more learned, so thou mayst also grow unto a greater measure of sanctification. Only forget not this: that evermore, thou begin thy study or reading with prayer unto God who is the God of knowledge, 1. Sam. 2. of whom the cogitations of the heart are prepared; this thou mayst learn of that godly father who most often did so search out the truth, August Conf. c. 11. as if speaking with God, and demanding of him, and as it were wring from him by prayers the solution of doubts. For searching out the Nature of time, he is thus instant with GOD: my mind burned within me, 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 Christ's sake, do not shut out from my desire these usual yet hidden things, O Lord, but through the assurance of thy mercy, let them appear unto me. Whom shall I ask concerning these things, and to whom may I more profitably confess my unskilfulness then to thee, unto whom my inflamed studies of thy Scriptures are not grievous nor displeasing? Give that which I love, for I love, and even that thou hast given me. Give good Father, who truly knowest to give good gifts to thy sons. Give, because I have undertaken to know thee, and it is a great labour unto me, until thou openest. For Christ's sake I beseech thee, in his name who is the Holiest of holies, let no man reprove me. I have believed and therefore have I spoken. This is my hope, unto this do I make haste, that I may contemplate the delights of the Lord. Behold, thou hast made my days old, and they pass away, and how I know not, and we say, a time and a time; and times and times. How long hath he spoken this, how long hath he done this, and in how long time, that I have not seen. And this syllable hath a double time, that simple brief syllable. We say these things, we hear these things, and we are understood, and do understand: most manifest and most usual are these things, and yet again the same things, are too much hid, and there is a new invention of them. If therefore thou dost thus come to learn, and do 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 be long, because hereafter a sitter place will offer itself 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 cloth which is often washed, is so much the cleaner, so the conscience by such examination becomes so much the purer, by how much it is examined oftener. Therefore if the commodity of time will serve thee, a little before thy dinner, discuss thyself thus; Consider the state of thy mind and body, what is wanting, what it hath profited, what hinders thee to profit. And how thou mayst mere with it, either by declining or resisting, or governing, or tolerating some thing. Search into thyself how thou hast spent that morning, how thou hast walked with God, that thou mayst repent thee of that wherein thou findest thou hast offended. Take an account of thyself, and 〈◊〉 a just judge wring from ●ny 〈◊〉 a reason of e●●ry fact, saying Way have I wounded my b●●●ers fame? Why have I rashly judged my brother? Why have I contemned GOD? Why have I been angry without a cause? Why have I marmured, that every thing hath not fallen out to my fancy? Thus must we discuss ourselves for our morning sleeps, enquiring, also how we passed over the last night, ●nd how we failed in any good duty. Thus if a man do order his ways, he shall grow from strength to strength, and shall see the GOD of gods in Zion. This thing that good father saw well, Ber. who upon those words of the Prophet, Let us search our ways, speaks thus: In this thing let every one judge himself to have profited, not when he shall find in himself what he may worthily reprehend, but when he may justly reprehend that which he shall not find in himself. Then hast thou not in vain searched thyself, and if thou hast observed that thou hast need again to search thyself, and so often hath not thy inquisition deceived thee, as often as thou shalt think, that it is to be iterated and renewed. 9 Of our behaviour at dinner. THere is do doubt the hour of our refection is compassed with no few dangers: for often the delicacy of the fare, makes us overcharge the stomach with too much, and so blunt the edge of the soul and the mind, and fall into many and grievous sins. Therefore it behoveth us herein, to be most circumspect, lest, whilst we refresh the body for the health of the soul, we lose the beauty & glory of the soul. First therefore, think with thyself, how unworthy thou art of these blessings, how many gross sins even since the last night thou had committed, how coldly and negligently thou hast served God, wandering so many ways out of the rule of righteousness, and lift up thy mind unto God assuring thyself, that GOD would not have thee to eat for thy pleasure, but for necessity, and that thou mightest be the better enabled to serve him and do the works of thy calling. This done, power out thy prayer unto God to give thee grace that unto this end, 1. Cor. 10. thou mayst eat, and that all may be done to the glory of God. After thou hast blessed the meat provided for thee, think with thyself that these things are given thee, as out of God's alms and bounty unto thee; have Christ ever before thee, and eat as if thou eatest before him: when thou eatest, let not thy whole man eat, but be attentive either to that which is read, if there be any thing read, if not, think of God, and something fit for edification. That both thy inward and outward man may be refreshed. Despise not any thing that is set before thee, nor yet complain if any thing be a wanting: for it is the custom of children and men of ill condition to complain, and strive about the provisions, ill preparations of them: think thyself unworthy of God's benefits and so shalt thou never be grieved at small defects. Think also that many more worthy in God's sight than thou art, would be well pleased with worse cates, and would think the things which thou rejectest, to be great delicacies. And ever be mindful to leave something for the poor members of Christ: for Kings have evermore enough to eat, and to leave to their servants. And if thou servest GOD, thou art a King, for to serve GOD is truly to reign: Therefore thou must ever have this honour to leave something for Christ, and that not of the worst, but of the best, least Christ should reject it. Lastly seek not after delicate meats for thy taste, but leave them for gluttons and Belly-gods: and conclude all with thanksgiving unto GOD who hath so liberally and lovingly fed thee being so unworthy. For it is necessary that every man know whose bread he hath eaten, that he may give him thanks for it. Tell me if thou shouldest give unto any man, the thing he needed, wouldst thou not expect, that he should give thee thanks? And if he should not, wouldst thou not note him, for an unthankful person? So GOD who feeds us, expects we should thank and praise him for his gifts. For this is the retribution of divine benefit, that when we are refreshed, we should confess we took if well. But if receiving the gifts of God, we silently and vnmind●fully pass them over, we shall be defrauded of the use of them, as ingrate and unworthy, that so by calamities coming upon us, we might be provoked to seek God whom by his benefits we have not known, and by adversity might be provoked to ask, who in prosperity have not given thanks for the things we enjoy. 2 The exercises of the Evening or later part of the day, which we cast into these three following. 1. THat we bestow some certain time, as our necessary occasions will give leave, after dinner, to read some part of Scripture, or other godly book, in which we are not too much to seek knowledge of spiritual and heavenly things, as the taste, relish, and affection of them. Thus every day something is to be swallowed down into the belly of our memory, which may more faithfully be digested, and again being called unto memory, may oftener be ruminated, chewed, and meditated, which may agree with our purpose, profit our intention, and may so hold and exereise the mind, that it may not, be carried away with by matters. Nor are we to think, that this kind of exercise is prescribed only to the unskilful and weak, but even to the wisest and most perfect. The learned stand in need of it, if not, that they may know things new, yet that they may move and stir up themselves, to perform the things they know. We know many things with a barren kind of knowledge, which being read, do affect the will, and from affection do not only move them to knowledge, but also unto action. And even the most perfect and regenerate man stands in need of this exercise, because no man can be perfect, but that he may be further promoted. And reading puts into a man, greater desires of a larger measure of holiness, and shows him higher degrees of it. This lesson is taught by the wise man, as well to the learned, as unto other: A wise man shall hear and increase in learning, Pro. 1. and a man of understanding shall attain unto wise counsels. And who are wise men but the Learned? Or of understanding but the perfect, and Sanctified? And yet even these by hearing shall grow to a greater measure of knowledge, and a larger taste of Heavenly wisdom. This daily practice of reading for an hour, or so much, as the duties of thy calling will admit, doth as a mistress reveal unto thee, the sense of sacred Scriptures, this as a candle, or most resplendent star doth illuminate the understanding, this as a nurse teacheth the Infants to speak in the Spirit, alluring and enticing them to Prayer and Meditation, this as fit● kindles the chaste affections of Divine love, and in a word, this as a Schoolmaster doth collect our heart, and disturne it from vain & foolish distractions and cogitations. jer. ep. 1. ad Demot. Let the advise of that good Godly father ever be had in memory; which is this: That thou so do read the Scriptures, as that thou ever remember they are the words of GOD, who doth not only command that his Law should be known, but also fulfilled. For it profits nothing, to learn things to be done and not to do them. Thou shalt then most excellently use the reading of Scriptures, if thou dost set it before thee in stead of a Glass, that there the Soul may look even as it were upon its own image and face, and may both correct the foul blemishes, and also may better adorn and deck the things that are beautiful. Let prayer often break the course of reading, and the grateful vicissitude of some holy exercise and work, evermore enkindle the soul cleaning unto God. Let thy reading be temperate, unto which let not lassitude and wearisomeness, but counsel put an end. For as immoderate fasts, and watchings are truly argued of intemperancy, and do by their excessiveness bring to pass, that afterwards, we shall not be able to do these things in any measure, so the intemperate labour of reading is reprehensible, and so, that which is laudable in its due times, becomes culpable by excessiveness. Generally and briefly we may say, and it is true, that even in good things, whatsoever exceeds measure, is a fault. But that which I should first have admonished is this, that prayer must ever usher and attend our reading, whereby we desire grace to understand, and take profit by it. Before reading we may in few words, pray thus. O Lord jesus Christ open the cares and eyes of my heart, to hear and understand thy word, and to do thy holy will; because I am a stranger upon earth: hide not from me thy commandments, open my eyes, that I may know the marvelous things of thy Law. For in thee O Lord is my hope, that thou shouldest illuminate my mind. And as prayer must go before, so let it both accompany and conclude thy reading; accompany it, in praying that the good or evil which thou art to do or shun, thou mayst have grace to perform: and conclude it in giving thanks for that grace of affording thee the knowledge of his will, and desiring that thou mayst have power to perform it. Read not for curiosity, but for utility, not to tickle thy cares, but to prick and move thy affection: not to get knowledge, but to increase thy zeal. Read not many things, but let more things be thought on, more things deliberated, and let every one meditate with himself, how those things ought to be performed. And if the good things thou readest shall not, by the illness of thy memory, tarry with thee: be not hereat much troubled, for only reading doth refresh, and (I know not how) without any fixing the memory, doth promote the spirit, Even as the vessel oftentimes washed, becomes clean, albeit no water tarry in it; so the Heavenly Doctrine if it often pass thorough a Godly mind, albeit, that it do not rest in it, yet it makes the mind clean and neat, and keeps it very pleasing unto God. The special benefit consists herein, not that thou commend the words of Doctrine unto thy memory, but that the effect of the Doctrine and words remain with thee, that is, that thou obtain from the Doctrine an inward purity and a ready will to live a Holy and Godly life: if thus thou shalt spend every day some time in reading, thy mind will be refreshed with most wholesome and delicate ●oode, and will become very strong both for to do that which is good, and also to shun that is evil, and not once but often, will supply the defects of Prayers which are often distracted, and not so fervent as they should be. 2 Things to be done in the Evening, is the examination of the Conscience. THis exercise, is to be entered into, a little before we compose ourselves to sleep, and because it is of singular moment to Holiness of life, I think it very necessary to handle it something more largely, considering therein these three points. First, the necessity of this discussion and examination of the conscience. Secondly, the manifold benefits of it. Thirdly, how, and in what sort it is to be performed. 1 This examination of conscience, is a subtle and exquisite discussion, whereby we do weigh all our cogitations, words and actions, and do retract both the good and evil we have done. This discussion is very necessary, that we may not become hateful unto God, whom we desire to please; for he considers all the thoughts and works of all men, approving the good deeds, and condemning the evil: yet doth he mercifully pardon the evils if we by examination acknowledge them, and with tears and true repentance wash them, What is man, saith job, job. 7. that thou magnifiest him, and that thou settest thy heart upon him? and dost visit him every morning and triest him every moment? I ask what it is, to be magnified and visited of God, but to be replenished with his gifts and graces? But what is it for GOD to set his heart upon man, but to observe whether he do well use his gifts, and do discuss his own works and manners? Is not this the same, that the holy man comments upon this place. Greg. 8. Mor. GOD magnifieth man, because he enricheth him with largeness of reason, visits him with infusion of grace, exalts him with the honour of virtue bestowed on him. And when he is of himself nothings, yet out of the bounty of his goodness, grants him to be partaker of his knowledge. But the Lord sets his heart upon man so magnified when after those gifts, he stirs up his judgement, and examen vehemently all the moments of life, and after takes of him more district punishments, by how much he hath more liberally prevented him with his guifs bestowed. Now these evils which God observes in us, provoke him to wrath, unless by repentance and desire of amendment they depart from us, and then do we repent for our sins, when we desire and purpose to shun them, when in the discussion of the conscience, we shall understand, that they are evil and displeasing unto God. For the evils which either out of ignorance, or infirmity, or yet or malice we have committed, this discussion and this examination doth detect, & sets them before the eyes of the mind, that they may be lamented and blotted out. Therefore the things which we have committed with more precipitancy than prudence, and fear to be evil, we must diligently discuss, and by a wise retractation inquire whether they be just or unjust, profitable or unprofitable. Hence we may collect, that who do not often examine themselves, can seldom or never have a right and sanctified life. For even as a line is not thought to be exorbitant and swerving from straightness, when it is looked on without the help of the rule: but assoon as the rule is laid to it, the obliquity and crookedness of the line is discovered; so the defects of our lives, do pass by and out of our knowledge, whilst that the Rule of Examination doth not ponder all our works: For this discussion of the Conscience, is the rule, which directs our actions, and shows, what is crooked, and what is straight, what is acceptable, and what is odious to God in them. If therefore the rule be necessary to Artificers, to the doing of their works according to art, surely then is the examination of our thoughts and works necessary to us, to the end that we may live well, and frame our lives according to the rule of virtue. When we do purpose to cleanse a house, we first gather and sweep all the filth in one place, that we may afterwards cast it our. So is the house of our conscience to be cleansed; examination gathers our sins together, and repentance after that casts them out. But if by this exercise, we do not see our sins and defects, and gather them into some corner of our memory, even to our confusion and tears for them, how shall we ever cast them out? One doth very aptly compare the examination of the conscience, to the moving of the humours in the body by physic: for as the art of physic doth first by the benefit of some medicine, move and collect the humours, and afterwards by some potion drives them out; so the art of holy living, doth first by examination move our sins, and as it were, pull them out of their residence, and after by true repentance casts them out. This to be the true fruit of examination the Prophet shows; Let us search and try our ways, Lam 3. & turn again to the Lord. For what other thing is it to search our ways, but to discuss, our manners, affections, words, works, and thoughts? What is this inquisition; but to try by examination whether these same things be good or evil, acceptable or odious unto God? And what will hence follow? Surely, that we may return unto the Lord, and by true repentance put away his indignation and obtain his mercy and favour. Therefore the discussion of Conscience is availcable hereunto, that we may detest and lament our sins. Thus holy David stirred up himself to the destruction of his sins: Psal. 6. I am weary of my groaning every night wash I my bed, and water my couch with my tears. He had said before, Turn me, O LORD and deliver my soul, O save me for thy mercy's sake. In which words he prays that the Lord would pardon his former sins: But that I may obtain pardon, saith he, I will weary myself with mounrning, I will in the place of my rest, call to mind my sins and will fill my bowels with sorrow and grief. For this is the way O Lord, to bend and incline thy mercy, and allure thee to spare and forgive my sins But now let us briefly lay down the necessities of this discussion. 1 It detects our sins, and gives light and wisdom to know them. For whilst we accustom ourselves to look into ourselves and to separate the evil from the good, we are instructed of the Lord, who is faithful, how to do that is good & shun that is evil. When Gedeon was threshing wheat by the winepress to hide it from the Midianits, jud. 6. the Angel of the Lord appeared unto him; who taught him the will of God, and made him captain to overcome the Midianits. And what is this to thrash wheat and hide it from the Midianits, but to examine thy life by a wise consideration, to avoid the snares of the devil? Doth not GOD looking upon this thy labour, send his messenger to make thee captain against thy enemies, whilst thou feelest a light sent from heaven, to make thee know thy sins, and stir thee up by tears and repentance to cast them out? What is it to thrash wheat, saith a holy father, but by straightness of judgement to separate the grains of virtues, Greg. 3. Mor. from the chaff of vices? Therefore those that by judgement and examination separato their good deeds either from wicked works or affections, do prepare themselves to receive the beams of divine light. At the last day when God shall judge the world, he will first examine the consciences, 1. Cor. 4. and by the examination manifest them, that after he may give unto the Godly most ample rewards, and to the wicked most bitter torments: because even nature doth teach, that no man is to be judged good or evil, till his cause be known of the judge. God will set before man his sins, Psal. 49. he will write them in his sight with the pencil of his wisdom, that he may know himself guilty, and GOD justly punishing him: and the same order, if we will do aright, must we observe, namely first, by a prudent examination, ponder all our thoughts and works, before either we arraign ourselves as guilty, or acquit ourselves as innocents. For never whilst we here live, will there be wanting in our hearts, sufficient matter to humble us and to provoke us to a holy repentance, except our lives lie hid under the vail of self love. 2 Another reason of the necessity hereof is, for that no man can without it, sufficiently conceive a detestation of his sins. For who ever was moved to detest the misery he knows not? Who ever grieves for the stripes he feels not? Or the infamy he knows not? such is he who is utterly ignorant of his defects and miseries, who doubtless will never grieve for them, nor by any censure of amendment, will cast them out. And how shall he not be ignorant of his defects, who never looks into himself? Who doth not examine and discuss himself? And who never observes what he carries, either in his hands or in his heart? Therefore discussion of the conscience is the beginning of all sovereign sorrow and repentance, whereby when we behold our own cases and estates, we are stirred up to sorrow and detestation for our sins. After that I converted, I repent and after I was instructed, jer. 31. I smote upon my thigh. For albeit GOD alone it is that turns us unto him, unto whom the work of our conversion is to be ascribed, as the author of all good, yet seeing he will have us in this work not to be stocks and stones, he beginning this work, doth not exclude our works, but in what manner we are converted he shows, saying, After I was instructed I smote upon my thigh; First we must by attentive discussion, know our sins and after by due repentance chastise them. To conclude, I was ashamed yea even confounded, because I did bear the reproach of my youth, q. d. thou hast showed me my sins, whilst I searched them, and touched with the knowledge of them, I am ashamed to have committed them, and to have followed, and served the wicked lusts and affections of my youth. Behold how the knowledge of sins, which comes by discussion, enforceth the heart to grief: patiented job saw not himself. And therefore he was not ashamed, but boasted of his own innocency, complaining of the miseries which God brought upon him: but after that by a more intimous consideration he looked into himself seeing his own vility, he lays down his complaints, and takes up the countenance of a true penitent. I have heard of thee by the hearing of the ear, job. 42. but now mine eye seethe thee; Therefore I abhor my self and repent in dust and ashes. q. d. I now see thy wisdom and the just causes of my smiting and plagues. And therefore I reprove myself, that so boldly durst pronounce myself innocent, and to have suffered without cause, I repent for it in dust and ashes. So when we do not see our own consciences, we think ourselves righteous, and much better than others, but when by examination we discuss them, than we judge ourselves miserable sinners. And by how much a man doth see himself less, (saith a father) by so much doth he displease himself less, Greg. 35. Mor. and the more light of grace he hath received, the more will he know himself to be reprooveable. Because he shall more clearly see how much he swarnes from the rule that is above him. And the Prophet tells us, Psal. 59 that this is the custom of God, that he might by the knowledge of our sins, draw us to sorrow and repentance for them. Thou hast moved the Land and shaken it, heal the sores of the land, for it shaketh. in this place it is demanded; how the Land is troubled and divided? And he answers himself, August. by the conscience of sins, a wise and true answer, for when a man finds in his heart the sins he knew not before, then is he pricked in his conscience, moved with sorrow, troubled with fear, that he may be healed of the Lord by grace. For it is he that pricks, that he might cherish; moves that he might quiet; troubles, that he might by compunction deliver the troubled mind from the evils for which it is troubled. But if we do not discuss ourselves, we should neither know our sins, nor be moved by contrition, without which we can never obtain the pardon of our sins. The Spirit, saith the Prophet, Ezech. 3. lift me up and took me away, and I went into the bitterness and indignation of my Spirit, Into what place, shall we think the Spirit of GOD lifts up the just man? shall we not think, that into the place of rest and peace, where he may acknowledge the goodness of GOD, his own imbecility and manifold defects? And from whence took he him? But from earthly cares, and troubles of the world, that his own only care and business might be to know himself, and cleanse himself from sins? There is he filled with bitterness whilst he finds himself less cleansed, and less servant than he should be. There is he offended at himself, and from the knowledge of himself takes just occasion of indignation against himself, and so ariseth from sorrow and indignation to the hope of divine mercy, to the tranquillity of the mind, and to the feeling of celestial consolation. For presently the Prophet adds; the hand of the Lord was upon me comforting me. For those doth the hand of God recreate & refresh, whom it finds pricked in conscience and forsaken, out of the knowledge of their daily slips. Therefore this is a s●re conclusion, that the discussion of the conscience, is the original of compunction, the mother of all godly sorrow, whereby we are prepared to receive consolation and pardon of our sins. This necessity of examination a father doth thus acknowledge, exhorting all the faithful unto it: behold, saith he, thou hast a book, Chrys. where thou writest thy daily expense. Have also the book of thy conscience, & write thy daily sins, when thou art on thy bed, & hast none to trouble thee, before sleep fall on thee, bring thy conscience fourth, remember thy sins in thought, word & deed, for thus saith the Prophet, be angry but sin not, what you say in your hearts, Psal. 4. be pricked for in your beds. On the day time, thou hast had no leisure, thou hast observed thy judge; thy enjoined duty, confabulation of friends, domestical necessity, care of children, solicitude of wife, fear of soldiers, and a thousand other causes do encompass thee. But when thou shalt come unto thy bed to give thy members rest and a quiet haven, no man then troubles thee, no man knocks. Say in thy soul and in thy heart: we spent a day, O my soul, what good have we done, or what evil have we wrought? if any evil, do so no more, if any good, give thanks unto God. And remembering thy sins power out thy tears, and labour to blot them out. Pray to God, and so suffer thy soul to rest. Confessing thy sins, make an account to thyself, beg the mercy of GOD and thou shalt find rest. What heavy or grievous thing is it, in thy bed to bewail thy daily sins? When thou sh●●● begin to think well of thyself, hang thy cogitations, as upon a rack or torture, and shave them away with the razor of the fear of God. Set before thee, the fear of hell, which brings upon thee a cutting blow that hath no sorrow. Make unto thyself the judgement to be terrible, prepare an easier confession of thy thoughts, that in the last daiy thou mayst not be more slothful to search out thy sins. Therefore behold how the examination of the conscience stirs up compunction, and a mind pricked being first troubled with the stings of sin, finds out joyfulness and comfort. 3 Hence ariseth a third necessity of discussion: that without it, commonly we cannot obtain remission of our sins: I say commonly, because sometimes a man gets the pardon of of his sins, albeit he forget many of them, whilst he truly grieves and reputes for his sins in general. But if we look upon the Law of GOD, that sin be it great or small which we prosecute with a true detestation and hatred, that sin I say only is remitted us; but we detest that sin which we know, we have committed, which in the inwards of our mind with an attentive discussion of the conscience, we deprehend. Marry Magdalene first beheld the foulness of her heart, and then washed our Lords feet with her tears, lamented her iniquities, Greg. Hom. 33. and obtained pardon of her sins. Because she beheld the spots of her turpitude, she ran to the fountain of mercy to be washed. But if she had not beheld her blemishes, out of doubt, she had not come to the bath of mercy's to● be cleansed. Therefore if thou wilt be cleansed from thy daily sins, detest them by compunction, if thou wilt detest them first know them by examination; for as no man loves the good he knows not, so no man hates the evil whereof he is ignorant. Moses put his hand into his bosom and it came fourth leprous; Exod. 4. so whilst we put our hands into our bosoms, and discuss our own consciences, we bring into knowledge the leprosy of our sins: he put it again into his bosom and brought it fourth, and it was clean without any leprosy: So whilst we are in a daily examination of our defects, we are at length cleansed from the filth of our sins. Therefore the discussion of the conscience is like to a bath, wherewith, whilst we know and lament our sins, we are through the mercy of God cleansed. Now then there is none but seethe that the examen of the conscience is necessary to the purity of the mind, because it both layeth open our sins, and being known, bewails them, and whilst by tears we labour to purge them, the Lord who mightily desires our amendment, doth of his goodness through Christ give us full remission of them. 2 We are now come to consider the benefits of this examen which is the third tiling I promised to open. Those things which are very necessary unto life, are went ever to be full of great profit, that the benefit of them might enforce the daily use of them. Whence it is, that seeing this discussion of conscience is so necessary to advance a godly life, it cannot but abound with most pleasant fruity, which the Saints of God as from a tree may daily receive from it. Now we have seen the great necessity of it▪ as being a most present remedy of the emendation of life, and the original act which God useth to the remission of sins. The benefit of it is most manifest, seeing not only Christians, but even Heathen Philosophers instructed by the conduct and light of nature, have observed it. To omit both Seneca and Plutarch, Pythagoras hath in most elegant verses described this discussion of the conscience: of which the sense is; that every one, before he compose himself to sleep, aught to discuss his daily actions, and observe in them these 3 things. 1 Wherein he transgressed. 2. What he had done. 3. What he had left less perfect. Who will deny the profit of this discussion to be most manifest which the blind did see, and even those endued but with a glimmering of the light of nature have so wifely deciphered? Therefore besides those we have named, there are many other worthy fruits of it. 1 The daily discussion of the conscience, is profitable to the destruction of vices, because whilst the mind beholding itself, knows itself to be vicious and fowl, whilst it laments, and detests the sins that defiled it, it inflames itself unto the fight, and in fight puts to flight the sins to which it was subject. Josh. 3. Even as when the Priests entered into Iorden, the waters stood like unto a mountain, so when we enter into a serious discussion of our conscience, all our ill customs renounce their former stream, step back, depart from us and lose the strength wherewith they were wont to molest us. 2 It is profitable, to the planting of virtues in us. For as the diligent in any faculty do by frequent beholding of their work, learn to amend it, and from small beginnings comes at length to great perfection in his art; so he that is studious of virtues, whilst he daily examines his actions, and despiseth this as nought, but adorns and decks the other as less perfect, and casts another off unto some fit time, with in few months will grow to a great measure of Sanctification. The knowledge of living well is to be acquired by many means: partly by reason, partly by example, partly by doctrine, partly by meditation of the Holy Scriptures, partly by a daily looking into our own works and manners. But this last, of all others is the most necessary, as making us to grow in graces, and cut off all superfluities, that the mind may come to her ancient beauty. 3 It is profitable to the acquiring of the minds quiet because, whilst he laments the evils committed, and leaves nothing in the conscience to trouble or check it, it must of necessity bring with it peace and quiet. This peace job found, when he said, job. 27. His heart did not reprehend him in all his life. The Saints of GOD cease not to search the very secret corners of the heart, and subtly sifting themselves do cast away the cares of earthly things, and all their thoughts being digged up, when they find themselves not bitten with any guiltiness of sins, do ●est secure, as in the bed of their own hearts. They desire to be hid from the actions of this world, they ever consider their own things. Those that are thus buried in themselves do sleep secure, for whilst they vigilantly penetrate into their own inwards, they hide themselves from the laborious burdens for this world, under the sweet shadow of rest. For they suffer nothing that can hinder their quiet, to ●est within the circle of their heart's. For even as those that do diligently search their house before they sleep, that they may not leave any thief or enemy lurking in any corner to surprise them, may after take their rest in great security; so those that before they lie down to sleep, do search out the secret corners of their hearts, and do labour to cast out with tears all that they find therein vicious and nought, do procure unto themselves a quiet and secure life. On the other side, we know that no man is suffered to sleep, when the war waxeth hot, because as long as we do not overcome and repel them, we must of necessity be troubled with their assaults. 4 Besides, it is profitable to acquire wisdom. For he that searcheth out himself and examines the beginnings, ends, and circumstances of his works, doth so learn, how he may thenceforth live, what things are to be done and what not. The my of a fool, saith Solomon, is right in his own eyes, Pro. 12. but he that heareth counsel is wise. Why the fool? Because he takes no counsel; because he takes not the warnings of his own conscience, contenting himself only with the external face of virtue. But the wise man gives not only ear to the counsel of his friends, but also takes counsel of himself, whilst he requires from his own conscience, an approbation of his own actions. Therefore if thou desirest wisdom, return to thy own heart. Daily discuss thyself, consider whence thou camest, whither thou comest, how thou livest, how much thou dost daily profit, how much thou failest, with what cogitations thou art most assaulted, with what affections most troubled, with what temptations most beleaguered: for by so much shalt thou sooner and surelier come to the top of wisdom as thou shalt come more fully to know the state of the inner man. For wisdom in doing things is engendered by the disquisition and consideration of things to be done, whence it is that in spiritual things wisdom is retained by the inspection and discussion of our spirit and spiritual things. But this is performed by the examen of the conscience, which looks daily into the mind what augmentations or detriments and loss of grace we sustain; by these, the wisdom of the spirit doth increase and every man learns to direct both himself and others; so that we see the discussion of the conscience to be the enemy & bane of all sins, the origine of all virtues and spiritual graces, the quiet of the mind, the wisdom of every Christian, therefore whosoever will attain any measure of sanctity, must daily practise this holy duty. 3 The last thing in this discussion to be considered is how this duty is to be performed, & what is the matter whereabout it is exercised: To understand this the better, we are to know, that this discussion is to be compared to the draw-net gathering of all kinds of fish. Our life and conversation is the sea, a sea bitter with sorrows, anguishes and sins: a sea deep and unsearchable through the obscurity of intentions and affections, so that the Prophet said truly, jer. 17. The heart of man is wicked and unsearchable. To conclude a sea very turbulent and unquiet through the multitude of thoughts and cares. The great and huge fishes of this great sea, are our actions as well inwardly thinking and desiring, as outwardly speaking or doing any thing. The good fishes are good actions, the bad fishes which we cast out are our wicked works. But the net is the examen and discussion of the conscience, whereby we gather our actions, and cast them out or preserve them as they are good or bad. Therefore to this examen are all both good and evil works to be subject, the good that they may be approved, the wicked that they may be corrected and amended. For this examen is like to a adjudge of Assize who calls all men within his circuit to an account, and brings every action to the bar and trial of justice without favour or affection: so our soul or reason calls all our actions inward and outward, good or bad before it, that it may cherish those good and holy, and correct and amend the wicked and ungodly actions: casting out our incorrigible actions, checking the unquiet, amending the negligent, instructing the simple, mitigating the angry, restraining the voluptuous, stirring up the slothful, comforting the weak, and teaching the indiscreet actions. In this Assize, which every man must keep in himself, reason is the judge, conscience the King's Attorney accusing the sinner, perversity the party excusing himself, pride the advocate defending the guilty, but innocency the just man confessing his fault. After the manner of wicked and perverse men, vices do contradict all commandments, but after the manner of good simple persons, virtues obey them, yet do virtues sometimes accuse one another. For Mercy accuseth justice, and justice Mercy, Honesty accuseth Humility, and Humility Honesty, Mercy accuseth justice, that it hath stretched its hands even unto cruelty, that it hath used words of anger, that it hath changed the countenance of Meekness. justice accuseth mercy, that it hath not put on the countenance of Severity, that it hath suffered sin to go unpunished, that it hath not blamed the offender at least so much as in words. Humility accuseth Honesty, that it exceeds mediocrity, that it follows superfluity, that not only it useth honest, but even voluptuous things. Honesty accuseth Humility, that it loves too much poverty, that it bestows not what is necessary upon the body, that it loves nakedness, beggarliness, and all contempt. For sometimes Mercy deals too remissly, justice too cruelly, Humility too sparingly, & Honesty too abundantly. Yet do they not leave to be virtues, albeit they be weak and imperfect. For whilst they accuse, they lay themselves open to receive discipline and censure. But how are they made naked and open? When by confession of sins, the hidden things are declared. But there are many things which require the examen of our good actions, for often lemma self-love deceives us, so that we think that to be good which is not so. Therefore let every man use the judgement of examination, that he may acquit himself from such deceit, and declare whether his works be good or bad. He that is negligent in discussing his good thoughts & deeds, exposeth himself to a manifest danger of falling and of sin, whilst he admits an unprofitable thought for a profitable, and a wicked work for a good. As Ishbosheth was slain on his bed because he had not a wise and valiant Porter to examine and keep out his enemies, 2. Sam. 4. so he that hath not a strong keeper of the mind, and great care to behold all that enters into his conscience, is in danger of his life, because he thinks he enters virtues, whilst vices entering in the habit of virtues kill him on his bed unawares. Therefore let not only a frequent, but also a diligent and careful discussion keep our mind, which may examine all our works, and wisely judge whether those that enter under the colour and garments of virtue, be such as they appear to be. Even our good actions will the Lord examine and judge, therefore it is fit that first we examine and correct them, lest the presents which we take to be good, the just judge shall think unfit and unworthy to come in his sight. A scholar that is learning to paint, doth again and again behold and amend the work he hath in hand, and as much as possibly he can, shows it to his Master polished and well limned: and shall we presume to offer unto God our good works which are by him to be examined, without diligent viewing and limning of them? Shall it not be said unto us, Is. 1. Your silver is turned into dross and your wine mixed with water? Your words and works seem to be holy, but your intentions and other circumstances accompanying them, do take from them all their worth. job. 7. Therefore holy job was afraid of all his works, knowing that God would not spare him that offendeth. Greg. 9 Mor. And what is it that this holy man who did such admirable works feared in them? was it not least fraud and deceit should mix themselves in his actions, and earthly concupiscence should like a thief secretly lurk to steal away the goodness of them? Exod. 30. Therefore as the sacred perfumes composed of many sorts of spices, were to be beaten to powder and set before the Ark of testimony: so must our good works not be few but many, not proceeding from one, but mixed with all virtues, and by the pestle of the heart, through inward discussion of the Conscience, broken and bruised all to pieces and powder, that they may give a grateful savour in the nostrils of God. For as these spices if they be not powned, cast fourth no fragrant smell, so if our good works pass not under the hand of discussion but be presented in gross unto God, they lose the sweet smell which they should have. Now if our good works must come under this examination, much more must our evil and wicked actions be subject to it. For seeing thereby not only our sins and defects but also the quality and greatness of the evil committed, it cannot but move it to sorrow and repentance, which being true and unfeigned, bends the mercy of GOD towards us and obteines remission in jesus Christ. Is. 38. What doth the good King that he might get GOD to be propitious unto him? I will walk weakly all my years, in the bitterness of my soul: where the common translation goeth thus, I will recall all my years in the bitterness of my soul. All the years, saith he, of my life, I will remember my sins committed against thee: and I will season this remembrance with grievous sorrow and repentance, and because I have offended thy divine Majesty I will even consume myself with grief and affliction. I will surely say, O Lord, if thus I live, if thus I must spend and waste my days, if in such, so filthy and odious things, so unworthy of man, I shall lose the life of my soul, why should I live? And whilst I thus say, and with grief consume myself, feeling thy reprehension in my heart, I am by thy mercy brought to life again. I now see, that in the false, feigned and hurtful peace which I had with my sins, there was hidden most bitter bitterness. But whilst I see this, and grieve for it, thou, O Lord, who wouldst not the death of a sinner, but that he might be turned and live, hast taken away and delivered my soul from that miserable condition of sin, that it should not perish, and hast cast behind thy back all my sins. These fruits did Ezechias gather from the recogitation of his sins. And the same shall we also do, as often as with sorrow and grief we discuss and recogitate our sins. Ber. Learn therefore, saith that devout father to command thyself, to order thy life, to compote thy manners, to judge thyself, to accuse thyself with thyself, and often to condemn thyself, and suffer not thyself to escape unpunished. Let thy conscience judging and condemning thee sit quiet, let justice stand as guilty, no man loves thee better, no man will judge more faithfully. In the morning take an account of thyself for the night past, and give a Law unto thyself for the day come. At night take an account of the past, and lay a commandment on thyself for the night to come, so shalt thou be kept from all wicked and dangerous transcursions and wanderings out of the way. Seeing then all that we do must be thus discussed, many of them being by the mercy of God, good, and not a few by our own frailty, evil, it follower, that all both good and bad must appear before the conscience, that what is good in them, may by the mercy of God be accepted, and what is evil out of our frailty, may through his mercy and our due repentance, be put out and pardoned. Now having thus seen the matter of our discussion, it followeth that we speak how it is to be done. We say; that Kingdom is happy, where the judges love no gifts, nor seek for rewards, but judge justly: but more truly is that soul happy, in which reason illuminated by God, examines all the actions and dissembles nothing; nor leaves any thing that is unjust, without just punishment. If then this examen of the conscience be a certain kind of spiritual judgement, the form of judgement most be observed in it that it be rightly and profitably performed of us. Now in that judgement, wherein a man is not only accused of some crime, but also of ingratitude towards him whom by his offence, he hath hurt. 1. There must be a commemoration of the benefit. 2. An inquisition and probation of the crime. 3. Lastly a sentence of the judge condemning the guilty, and with due punishment censuring him. Of this kind, it seemeth, the examen of Conscience is●●, in which we must not only accuse ourselves of some faults and defects, but of ingratitude towards GOD: which being proved against us, we cannot but pronounce sentence against ourselves and punish ourselves by repentance for it. For as black doth appear better if placed near unto that which is white, so our sins being set near to the benefits of God, will more evidently show themselves. To this discussion, the Prophet exhorts, what have I done, Mich. 6. O my people, and wherein have I grieved thee? That so remembering his benefits, he might draw them to the knowledge of their sins and ingratitude, and so bring them to a desire of their conversion. The next thing is, to take a time accommodate and fit for this examen, which may be some short time before we prepare ourselves for sleep. There is one time of searching out the things that are above us, and another time of discussing the things that are with in us. For their is a time for every thing under the Sun: Therefore there is a time of contemplating the wonderful works of God, and there is a time of considering our own infirmities. This is a time of weeping, but that is a time of laughing. For sorrow may be for a night but joy cometh in the morning. Psal. 29. Why should there not be a time of laughing in the morning of divine contemplation, in the contemplation of eternal light? And why should there not be a time of weeping in the evening of horrible sights, in considering the darkness of man's conscience? Therefore in this time of weeping and considering our own darkness, five things are to be done, which concur to the form and manner of this examen. 1. Is a commemoration of the benefits of GOD and an humble and fervent thanksgiving. 2. A desire of grace, that we may be able, to search out and know our sins and defects. 3. An inquisition and discussion of the conscience, whereby we may acknowledge the sins of omission and commission. 4. Sorrow and detestation for our sins and a purpose of amendment. 5. A due censuring and castigation of ourselves for them. 1. Our examination must begin with thanksgiving for all his innumerable benefits. This grateful commemoration of benefits and humble confession of sins accusing ourselves vehemently before God, doth strongly impel and enforce our repentance for them, Bas. and obtain remission from God. He that affirms all our prayers should begin with thanksgiving, gives us this counsel: whensoever thou determinest to pray, leave thy wife, thy children, yea even leave thyself, and departed far from the earth, and overcome even the heavens and leave also all created natures, as well which may as those which cannot be seen, and begin from the glorification of him, who made all things. Say unto him; I thank thee O Lord, for thy incredible clemency, and thy wonderful facility in bearing the sins of men; who dost daily sustain me with singular patience every moment sinning against thee, and gives us all space and time, and means to repent. Even for this cause, O Lord, thou holdest thy peace and bearest with us, that we might give thee thanks, who governest and moderatest the salvation of mankind, sometimes by threatening, & sometimes by gently exhorting, and who first by thy Prophets & after by the coming of thy Christ, hast visited us. For thou hast made us, and not we ourselves: thou art our God alone. But if all prayer must begin with thanksgiving, much more this, in which we would beg such light as might bring us to the knowledge of ●our selves and obtain the remission of all our sins. A general thanksgiving under one name, comprising all the benefits of GOD, is not very profitable, a special, repeating all his benefits, is impossible: for who can recount all his benefits? Therefore a middle course is to be holden, and both certain general benefits and some particular of that day are to be called to mind, and thanks to be given unto God for them: the remembrance whereof will something dispose us to sorrow and repentance. Thus than thou shalt say. 1. O Lord my God, I give thee infinite thanks, because thou hast from all eternity seen and loved me, and (as by thy infinite mercy I hope) hast effectually elected me to glory, and by convenient means hast predestinated me thereunto. 2. Because thou hast created me of nothing, and made me in thine own image; and hast enriched and endowed me with infinite gifts both in soul and body. 3. Because thou preservest both myself and all other things, with so long a continuance for my sake, without whose actual assistance, we had presently been brought to nothing, nor could we have lasted for one moment of time. 4. Because thou governest and rulest me and all things for my sake, and disposest all things which belong unto me, with a most effectual and sweet providence. 5. Because thou hast redeemed me with thy most precious blood, and by thy merits and passion hast delivered me from the slavery of Satan. 6. Because thou hast given thyself unto me, for a teacher, a physician, a father, and an example of holy life. 7. Because amongst those little numbers of thy poor flock thou hast called me to the profession of the Gospel, and to the knowledge and obedience of thy Majesty. 8. Because by thy holy Word, thy Sacraments, thy Inspirations, examples of holy men, godly books, and many other holy means, thou hast helped me to live well, & yet dost help me. 9 Because thou hast advanced me from the miserable estate of an enemy, (and as I hope in thy mercy) to the dignity of a friend, and with thy saving grace hast justified me and remitted all my sins. 10. Because thou hast delivered me from innumerable dangers of losing thy grace and favour; and dost not cease to deliver me. 11. Because thou hast enriched 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 me, from before the foundations of the world, according to the good pleasure of thy will, a sure degree of glory & happiness. 13. Because thou hast this day admitted me to pray, and speak unto thee, fed me with the precious delicates of thy flesh and blood, and hast continued me in thy obedience. 14. Because thou dost follow me, with other infinite benefits, and ceasest not still to follow me through my whole life, and for ever. 15. Because thou hast ministered unto me health; and all such things as may serve to further me in the obedience of thy Law. 2 Thus having given thanks, thou must then ask of GOD, grace to know, discuss and look into thyself: for the heart of man is wicked above measure and insearchable; and who doth know it? And seeing in the same place the demand is thus answered; I the Lord search the heart and prove the reins; jer. 17. we must ask of him, who can do it, that he would place our hearts near unto us, display the frauds and dissimulations of it, and open the vein of the knowledge of ourselves: This prayer must be short, that there may be time also for the other points of the examen. Therefore thus thou mayst say in thy affection and mind: Thou Oh most bountiful! I beseech thee unto all these thy benefits add this one more, to send me light from thy glorious Throne and give me of thy abundant grace, that I may know my manifold sins, and so repent truly for the sins I have committed against thee. 3 We then come to the inquisition of our sins; which for better understanding we may distribute, into thoughts, affections, words and works: namely what we are to discuss in these. 3. Hugo. lib. Med. The affections, cogitations & works. One saith, that in our affections we must consider, that they be right, i. that they be directed unto that which they ought to be. And secondly that they be sincere, i. directed as they ought to be. For to love that thing which a man ought not to love is evil; and so to love as a man ought not, is also evil. Therefore it is a good affection when it is unto that which it ought to be unto, and also as it ought to be. Amnon loved his sister, and it was in affection unto that which it should be, 2. Sam. 13. but because he loved her wickedly, therefore it was not as it ought to be. Therefore the affection may be to that which it ought to be, and yet not as it ought to be. But it can never be as it ought to be, except it be unto 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 we must consider, that they be 1. Clean, and 2. ordered: they are clean, when they are neither engendered of ill affections, nor do engender ill affections. They are ordered, when they come reasonably, that is, in their own time. For not in their own time, even to think good things is not without sin as in prayer to think of reading, and in reading to think of prayer. 3. In works, we must consider. 1. That they be done out of a good intention, a good intention is that which is simple & right. Simple without malice, right without ignorance. For that which is without malice, hath zeal, but that which is with ignorance hath not zeal according to knowledge. Therefore the intention must be right by discretion, and simple by devotion. 2. That out of a right intention begun, they be with a perseverant fervour, brought out to the end; that neither perseverance may be slothful, nor love may wax cold. 3. That they be commanded in the word of God. Else God may say, who required these things at your hands? 4. That they proceed from faith, else they will prove to be no better than birds without feathers that cannot fly, and images without life that cannot stir. 5. That they be done to the glory of God, and the good of ourselves and others; which is the true and only end of all our works. Now for our words; we must consider in them that they be. 1. True. 2. Hurtful to none. 3. Necessary for some cause. 4. That in fit time and place. 5. In due manner spoken, if in any of these we offend; concerning our thoughts, that they be less clean, or less ordered: concerning the affections, that they be less right or less sincere: concerning our works, that they be less qualified than we have spoken; concerning our words; that they be less true or less necessary; we must note it in our memory that we may the better conceive a grief for it, and procure a purpose of amendment. In thy examen of thy works and words, let this be thy form for the avoiding of that detestable negligence which in this behalf is used: at some convenient time, be thou a judge of thyself and take a strict account of thy Stewardship: saying, Oh evil servant and slow, tell me how thou hast spent this day? Thou hast been slow to do thy duty unto God: Thou hast been indevout in doing it: Thou hast spoken many words, with little fruit: thou camest late and labourest loiteringly. Thou hast spoken unprofitably, demanded curiously, judged suspiciously, reported dissolutely, detracted wilfully, thou hast been moved, thou hast wandered both with thy heart and eyes. Thou hast been attentive after worldly things, negligent towards the things of God. Thou hast been to greedy of meat and drink, desired more, and murmured at little. Thou wast not patiented at a little, nor continent at more, nor pleased in any thing. Thou hast sought thyself in small things, and hast left Charity and Fidelity undone. Behold where thou hast fallen and leave to be proud, give God the glory for all thou hast received. Ever deplore the state of the inner man, with many passions entangled. Search the secrets of thy heart, if anger, if envy, if concupiscence, if malice, if impatience or grief hath moved or overcome thee. Nor must thou search for evils committed only, but also for the good neglected. If thou received the benefits of God thankfully, if thou hast prayed as well for the enemies as friends, if thou hast been faithful and obedient to those ●et over thee; if thou hast been compassionate to such as are weak & in any temptation, if thou hast helped such as asked, and comforted such as have sorrowed; if thou hast simply and purely sought the glory of God: if thou hast strongly shunned the praise of men, if thou hast frankly denied thy own proper will; if thou hast preferred thyself before no man; if thou hast patiently taken correction, if thou hast been grievous to no man, if being hurt, thou didst lo●●ingly forgive, if thou hast asked pardon of him injuried; if thou hast done thy duty to God devoutly; if thou hast not been perverse, if thou hast made haste to humble thyself, if being contemned thou hast not contradicted, if thou hast not thought to render evil for evil, but hast laboured to overcome evil with good, if thou hast seriously repent thee: thus we see many whole counsels painted out before the eyes of the mind, to make us ashamed, who having so many occasions of growing daily more holy, do yet so defile ourselves, that we have just cause rather of sorrow than solace, from the tenor of our lives. From these thou mayst gather a daily farthel of thy sins, and a heap of sorrows for them. For placing these thy sins near the benefits of God before remembered, thou shalt see how little thou answerest unto God for so many benefits, how little thou dost recompense his gifts; how vile and ingrate thou art, who returnest him for benefits offences, for gifts sins, for love oblivion and negligence. Therefore thou mayst well lament, and power out tears, seeing thou hast so much matter of lamentation. For thou canst never come to this examination, but thou shelt find sins, ingratitudes and oblivions of thy Lord and creator; these offences albeit they seem small to the eyes of thy body, yet with all the servor thou canst, for the love of God detest and hate them: because a faithful soul beholding God's goodness unto it, and its ingratitude towards God, will count nothing small, (if he have any celestial knowledge) that may offend so great and good a Majesty. 4 From this collation & comparison of God's benefits and thy ingratitudes and sins; thou wilt derive such sorrow and detestation of thy sins, that thou shalt leave no place to the smallness of faith. Nay even from this same, that thou seest the soul soiled with so many sins and blemishes, and thy most merciful Lord to bear with thee so many years, and to have pardoned thee, not 70 times, seven times, but even millions of times, thou mayst be lift up to hope, that God will never cast thee out so sorrowing and grieving for thy sins, but so often as thou shalt thus come unto him and beg pardon, he will redeem thee as a most loving father. 5 At the last, set some pain upon thy own head for these thy many escapes and sins, let it be an amercement proportionable to the quality of thy sins, and ability of thy body, that so thy repentance and sorrow for thy sins past, may be a bar against the propensity of sinning after: check and reprove thyself again and again, and deal as a senere and just judge with thy soul and body, imprisoning all thy senses, and fettering thy affections that henceforth they may not stealt away thy precious soul from thee. But to end this point of discussion. Whereas I have often in this treatise made mention of this examination, thou mayst refer them all unto two times; namely before the Communion, and before thou goest to bed. For after thou hast taken a view of thy thoughts, affections, words and actions; turn the eyes of thy mind unto that vice which thou impugnest, or that virtue which particularly thou exercisest, and look diligently, in which thou hast failed or profited; and so shalt thou easily twice every day, fall upon this profitable exercise of discussing thyself. From which thou shalt gather these two principal benefits: first thou shalt purge thyself from thy sins by true repentance, and provoke thyself to a purpose of amendment: secondly, thou shalt know thyself within and without even to a hair; which is the mother of all other graces. For if thou shalt search not only into the boughs but also into the roots; not into the imperfections, but the originals of them, thou shalt see thyself plainly to be full of filthiness, and empty of all goodness, neither shalt thou any thing esteem thyself, but rather even from the bottom of the heart, despise the best things thou canst see in thyself. 3. Things to be done, is how to compose thyself to sleep. After thou art laid down in thy bed, recite some Psalm or Prayer, or meditate some holy thing. And consider with thyself of what moment the grace and love of God is, until that sleep came upon thee. So shalt thou be made apt and strong to repel all temptations, and even in thy sleeps shalt be able to resist Satan tempting thee; and from the custom of well doing, thou shalt feel thyself stirred up to prayer and all holy desires. Herein take the devout man's counsel: when thou goest to bed, evermore carry something with thee in thy memory or thought, in which thou mayst quietly sleep, which will also sometimes help thee to sleep, and which following thee waking, may restore thee into the state of yesterdays intention. So shall the night as the day be alike light unto thee, thou shalt quietly sleep, and when thou risest, thou shalt be the more nimble and ready to return unto that which thou didst not wholly forsake and leave. If any temptation or passion take thee, return to prayer, and take unto thee all the complete armour of the Apostle: and add unto it, the consideration of eternal fire; the torments of the Saints, the constancy of Martyrs; the trophies and glories of such as witnessed a good confession. Consider diligently the stones where with Stephen was stoned▪ the broil iron of Laurence, the clubs, the hooves, the thorns, the flames, the wheels, the sharp flints, the scalding waters and leads, the tears, contrition and repentance, the teeth of beasts, the horrid prisons, the straight gives of the Saints: and so God assisting thee, thou resisting it thou shalt overcome fire with fire, thou shalt confound the devil, and shalt sleep and rest in the peace of Christ. 3. The things which are to be done every weeks. 1 Albeit I know the custom of our Church hath otherwise ordered the matter; yet if fitly it might be done, every week I should think it very full of comforts and profit, if thou didst receive the holy Communion. For the frequent use of receiving this Sacrament, is of so great moment if it be taken not out of custom, but of love and devotion, that it would minister great help to the advancement of true piety. For what shall the Sun of righteousness do received in the heart, but enlighten the receiver? what shall the fountain of love do received in the mind, but comfort the receiver? what shall the true life do admitted into the bosom of the heart but increase the life of the soul, and bring it unto all perfection? a man by much traffic and merchandise often gaineth much, but if he chance to light of some pearl of great value, out of doubt he shall be much richer. For this may suddenly make him a rich man. So a man may grow rich by the practice of many virtues; but if he often fall upon such inestimable Pearls as that of the Lords supper, where is the true mine of all rich and heavenly Diamonds, how quickly may he become a Christian of infinite worth? For all other virtues give us but to sip upon the little rivers, whereas this gives us to drink our fill out of the fountain itself. Yet great care is to be taken that we come well prepared hereunto, lest we should eat and drink our own damnation. He that comes coldly and of custom gets no benefit by it, but rather much hurt, because he discerneth not the Lords body. But if he come with such devotion and disposition of heart as becometh a man to do, to so heavenly a feast, he shall find in himself the wonderful effects and power of it, and a marvelous change in his whole life. Herein are two extremes to be avoided. First of them that would not come so often to the Communion; but yet do come, to avoid the penalty of the Law, or suspicion that they are not so found as they should be: Secondly, of them that would receive far oftener, (if they might) then other men do. The first of these are sick either of sloth or ignorance, because either they neglect duly to prepare themselves to the Lords Supper, or out of some servile fear and tenderness of conscience, they think themselves not worthy of it. If sloth and coldness of devotion be cause hereof, then is he to be cured of this coldness, with such things as may inflame him (as before in this Treatise) and with considerations of the greatness of this mystery and the fruits of it. What good Son will neglect to come to his most loving Father? what brother will refuse to come to his elder brother on whom he wholly depends? what wise doth not willingly entertain her loving husband? and why should any fly from the entertainment of the author of his justification, sanctification, and remission of his sins, and the giver of all graces? In this banquet, is the sweetness of the soul, and the fruit of all virtues; Here shall he eat the bread that comforts man's heart, here shall he taste the honey that is sweet unto his throat, here shall he drink his wine and milk. For he that eats shall eat to satiety, and he that drinks, shall have rivers of the water of life slow out of his belly. What and how great profit is in this feast, where sins are cleansed, vices extinguished, passions do acquire a measure, virtues an increase, and heavenly gifts their perfections? how great is the sweetness of this table, where is water cooling, wine inebriating, milk refreshing him, honey sweetening, and the bread of life eternising? Desire evermore to be partaker of the grace of it: and if thou dost feel no hunger of it, know thou art sick, and labour to be cured. Those other that desire to communicate oftener than others, let them take heed it proceed not from emulation, because others do often receive it, and they would gladly be accounted devout, let them cheek themselves of too much pride and hypocrisy: and if it proceed of some sensible devotion which they think is to be received by using it, let them mortify themselves and know that not sensible devotion but the purity of the soul, is to be sought as the chief end in this Sacrament: but if it proceed from an impatient desire, and violent love, that contents not itself in any but in the Lord; if there be purity of life, the gift of prayer, an evident profit by the Communion, the edification of others, and no scandal given to others; which do persuade us that these desires proceed from God, he may then very well use it more often, so that he live in such sort as he may be an example to others. But howsoever either of these sorts receive it, let them ever have that of Chrysostome in mind: whom shall we make most account of? those who once, or those who often, or those who seldom receive it? neither those who once, nor those who often, nor those who seldom, but those that take it with a clean heart, a clean conscience, and a life unreprovable. Now there are two sorts of disposition and preparation to be used in receiving the Sacrament. The first is, as it were a far off, and that is no other but a holy life, free from vices, distractions and foul crimes which do defile a man and make him odious in GOD'S sight. For the more humble in heart, pure in mind, fervent in love, and holy in life thou art, the more worthily shalt thou receive this Sacrament. 2. Tim. 2. Therefore are we advised to cleanse ourselves from all sins that we may be vessels sanctified unto honour and ready unto every good work: our lives must be ever so holy, as that with comforts and profit we may receive the Sacrament every day if need were. The other kind of preparation is to be performed, for a week or some such fit time before our receiving of it; in which time a full survey without partiality, being taken of a man's life, we may so give ourselves to Prayer, Fasting, Repentance and other Holy duties, that we rid from us the burden of our accusing sins; and be furnished with Faith, Hope, Love and all the troop of saving graces, to the end we may in some competent measure approach that Heavenly banquet. And to conclude, with the same or more diligence which when thou seest a woman paint and trim herself that: she may appear to be beautiful to men, must thou deeke, wash, purify and paint thyself and thy Soul with inward graces, that thou mayst be truly beautiful in the eyes of thy loving God. And if after thou hast lived a holy life, and for some time before the communion also prepared thyself, and that day wherein thou receivedst the communion exercised thyself in repentance and holy desires and shalt for all this find no sensible devotion, but rather a dryness, yet cast not down thyself, nor withdraw thyself from the Sacrament: for the wisdom of God worketh diversly in those that serve him the effects of his graces; nor must any man search out the secrets of God, for they are unsearchable and past finding out. Therefore the indevoute ought not to be driven from the Sacrament, whilst he lives holily, acknowledgeth himself humbly, and comes reverently: nay whilst he tells me, he is sorry for his sins, and purposeth amendment, and craves the help of that blessed Sacrament, he is not to be kept from it. For it is the hid Manna and contains abundance of all spiritual delights. Now for some good time after the receiving of the Communion thou shalt do well to recollect thyself to give thanks for so great a benefit: for not only the defect of preparation, but even the defect of giving of thanks may much hinder the fruit thereof. For shall we receive all those infinite benefits of his passion, and pass by him unsaluted? He comes to hear our petitions and help our miseries and shall we ask nothing of him? He enters most lovingly into the Inner chamber of our hearts and shall we give him no thanks? Lest we fall into so great ingratitude, and lose such an opportunity of profiting, sit like good Magdalene, at the feet of thy Lord and Saviour. Hear diligently his word, he will vouchsafe to teach thee something, speak to him, be confounded at thy own vility and nakedness, and beg pardon for thy small and remiss disposition; offer up to him thy body, and all that belongs unto thee, a holy, living and acceptable Sacrifice, lay open thy miseries and necessities, desire his grace and all the good means that may further thee thereunto, and exercise thyself in all the affections of love. If thus thou shalt do, the Lord will not suffer thee to departed from his presence, without a blessing. 2 Things to be done every week is the hearing the word preached. THis is very necessary to be heard (at the least) once a week; for as it is the true and only means in that kind to heal our spiritual leprosies, so is it to conserve and keep us in sanctity of life, and spiritual health. Two things (amongst many other benefits) we receive from the word, Ber. saith that devout father; it heals vicious souls, and it admonisheth virtuous souls. One calls it a bread, and a sword: a trumpet for it sounds in our ears; bread for it feeds the hungry soul, a sword, for it penetrates the very secrets of the heart. If then thou wilt profit by hearing, come prepared as in the first part of this treatise thou art taught. Come with preparation, prayer and great desire to learn. Hear not negligently and for fashion, but let the words of wisdom sink into thy heart. For they inquire at the mouth of the wise man in the congregation, Syr. 21. and they shall ponder his words in their heart. They will not hear perfunctoriously and negligently, but think on his words in their heart, and wisely ponder them, to the end to work out their salvation thereby. And thou shalt stir up this holy desire much, if thou shalt observe well that thou standest need of heavenly doctrine. Yea with so much more care and attention, is it to be heard, by how much as experience hath taught thee, that by frequent hearing of it negligently, thou hast received from it no benefit or very little benefit at all. The similitude of that learned man is very fit to express this business; as, saith he, The fish which are bred in the salt water, Clem. Alex. do yet for all that stand need of salt to season them, so even those that are much exercised in Religion, and are bred and brought up in hearing the word, do stand need to hear it diligently, that they may be preserved from the corruption and putrefaction of sins. Hear therefore the Preacher, no otherwise then thou wouldst hear Christ himself speaking and teaching thee. For it is he that speaks unto thee by his Ministers, it is he that by their mouths instills the words of life into thy heart. That belongs unto all Preachers which the LORD spoke to the Prophet: Thou shalt go to all that I will send thee, jer. 1. and thou shalt speak all things which I command thee, and behold I will put my words in thy month. But if God have sent him, whom thou hearest, to teach thee, if he proprose the things which GOD commands, thou must not think that thou hearest a man speaking only; but even God himself. Thou must not regard whether the Preacher be learned, or eloquent, or to thy tooth, for if he bring the word of GOD unto thee, thou oughtest to hear him with like reverence, as if he were endued with great talents and gifts. For as it falls out in the affairs of men, Chrys. when the King sends his Letters, happily by some base post, or man of no reckoning, and such as cannot reckon up any pedigree of greatness, but is a very obscure fellow: Yet those to whom these letters are directed look not at the person of the King's messenger, but with great reverence and silence receive them. So the hearer must not have any respect to the means of his condition or condition of his gifts whom GOD will employ in his service, to bring him the tidings of salvation: but with all reverence and attention must receive the message borough, as if it were delivered him by the king of Heaven himself. But because we fail herein, it causeth the word to have such small increase in our hearts. For we hear it without any reverence, not as the word of God but as a tale told, us by a man, and so it goeth in at the one care and out at the other. Nor yet must we regard, if the Preacher do often propose unto us common doctrines and known to all men: for thou must not hear the doctrine of the spirit, to learn new, things, but that thou mayst be stirred to practise the old things thou hast already learned, and that thou mayst be ashamed hereat, that thou hast not performed the good things thou knowest. For if the word of GOD had not come unto thee, thou hadst had no sin, but now thou hast no excuse for thy sin. Therefore hear the word of GOD, not with loathsomeness and tediousness, but attentively and desirously, not out of curiosity, but out of a desire to learn and practise the good things thou hearest. Hear, not to forget presently, but to meditate seriously. In the Law those beasts only which chewed the Cuade were clean, Leuit. in the Gospel those Souls only which meditate the Word heard, and by their lives, and it were, do turn it into their own substance, do become clean in the sight of God. The hearer of the word, saith a Father, must be like to those beasts, which because they chew the cud are called clean, that it may not be irksome unto him to think on the things which he received into the womb of his heart: and when he hears, let him be like to one that eats; but when he calls things hard to remembrance, let him be like one that chewes the cud. If so thou hearest the word, thou art happy: Blessed are they that hear the word of God and keep it. Hear humbly, not as a censor to judge, but as a scholar to learn: Hear attentively, that thou mayst keep in memory what thou hearest, hear faithfully, that as good ground thou mayst bring forth fruit, through the seed that hath been sown in thee, and so from abundance of doctrine, thou shalt gather a most rich storehouse of all virtues and graces. Prepare thyself to hear, with a short prayer unto God, that he would give unto the Preacher, the grace of speech and edifying, & unto thee and all the hearers, all helps and means of profiting. 4. The things which are to be done every month. Concerning this point, I will only observe one thing, wherein it is fit that every one do monthly exercise himself; being most profitable for the increasing of our graces, and for live promoting of a happy life: and that is that he choose unto himself one day every month, in which he sequestrate himself from external negotiations, and bestow it on himself, in diligent and wise examination of his life end manners. This day thou must pray more devoutly, and give move time to reading of Scriptures. But chief herein, thou must be employed, to become a censor of thyself, and a severe judge of thy own actions. Consider therefore the things that are above thee, whether thou hast fervently served God, and longed for heavenly things. Consider the things beneath thee, if thou hast tamed thy body and restrained thy senses and affections; consider the things about thee, if thou hast cut off superfluous things, moderately taken necessary things, and walked holily before thy brethren. Consider the things within thyself; if thou hast had purer thoughts, if thou hast increased any grace or virtue, and if thou hast lived with more tranquillity. Think with thyself, that it hath been said unto thee, that thou art a Sun: and of the Sun it is thus written, that it riseth and setteth, Eccles. 1. and returneth to the place where it riseth. Therefore as a mystical and spiritual Sun do thou never exceed thy calling, no more than the Sun doth his Zodiac, but running all thy course within that compass, labour to enlighten all men with the example of thy life. Sometimes lift up thyself by prayer above all corruptible things: sometimes by holy actions draw near unto thy neighbours in helping them: and after thou hast thus laboured for some time, return unto thy place, namely to the repose of viewing and amending thy defects, and say unto thy soul; return O my soul unto thy rest because the Lord hath blessed thee. And what blessing can be greater, then to help us to live holily, to move us to return into ourselves; to find strength in holy life, and rest and tranquillity of Conscience? But for such whose places of service will not fitly allow so large a time as one day in a month for this exercise, let them, if fitly they can steal some few hours from their necessary employments, to be bestowed in this exercise of their amendment, and gaining of a spiritual rest. If they cannot gain so much time, yet let them not be grieved at it, for they may live with such care of conscience even in the midst of employments, that they shall not stand need of this exercise. 5 The thing which are every year to be done. 1 IT will help much to advance piety, if every year, we set apart some certain days for the renewing of the actions of a spiritual and holy life. The Philosophers have determined that a natural motion is very flow at the beginning, but swift at the end, but a violent motion is swift at the beginning and very slow at the end. As for the purpose, if a great and weighty thing should naturally descend downwards, it would slowly begin to fall down wards: but the nearer it came to the centre, the more swiftly it would approach the centre, that it might rest in it. But if a stone were violently thrown up into the air, it would begin to ascend with great celerity, but after a while, it would begin to slack his course, and grow, as it were, faint and weary. Hence may we evidently gather the necessity of renewing our spirits. For our nature being by sin corrupted, hath incuired this great evil that it easily descends to the vile and abject things of this world, as if it were natural unto it, but to ascend upwards, and to breath after heavenly things is a violent motion. It is true that virtue is according to man's reasonable nature; as the school teacheth, and vice and sin, Aqui. 1.2. q. 71. against nature; but because the appetite of our first parents by original sin, did make a defection from reason, shaking of his yoke, and by intemperancy and immoderation subjecting reason to appetite; hence it is that man, whom appetite doth rule, abhors virtue as an Island, and inclines and runs his course to sin and iniquity, as to his most pleasant nourishment. Therefore being inclined and propense to evil, by how much as he is more wicked, by so much more vehemently and unbrideledly he bends himself to it: and in respect of the appetite which is averse from the true good, the longer he is carried towards it, the slowlier and coldlier be feels himself to go on. What then shall he do that would gladly profit in godliness, and not go slowly on in so happy a journey? Surel●● even as an Archer that would shoot his arrow thorough many distances of miles, doth first shoot as strongly as he can towards that place whither he intends to go; and where his arrow lights, takes it up again and shoots forwards, and makes many shoots, sporting himself till he come to his journeys end; so must he that labours for increase of graces, in the beginning of his conversion; with great fervour and strength of mind shoot at the desired end of happiness and after many times drawing the bow of his mind, and finding it weak and cold, to set upon it with a new fervour, and shoot again and again till he come in time to the 〈◊〉 where he would be. It is the nature of this life of ours, so to dispose of all things, that they all wax old, and by little and little come to ruin: and even when no discommodities do encounter us, only by lapse of time, we grow old, and make haste to death. Even the heavens themselves, as the Psalmist saith, Psal. 102. shall perish, they shall wax old as a garment, thou shalt change them and they shall be changed, but thou remainest for ever. If the Heavens wax old, because they stand need of renovation and change, how much more, shall corruptible things hasten to old age? A renovation therefore is earnestly to be sought for, as the examples of all godly men do show. Therefore saith the Apostle, We saint not, but though our outward man perish, 2. Cor. 4. yet the inward man is renewed daily: and this is the daily renewing, when profiting in sanctity, we transfer our love from temporal things to eternal, from visible things, to intelligible, from carnal to spiritual. And this renovation is that which the Prophet speaks of, comparing it to the renewing of the eagle Which some do thus expound: jer. that the Eagle when she grows old, and her feathers and eyes decay, she seeks out a fountain, and clapping her wings, and making herself hot, dives three times into the water; and so her eyes are healed, and she is restored to her youth: Aug. but another, saith thus: that when by the immoderate growth of her beak through age still increasing, she cannot take her meat; the upper part of it being so crooked over the lower part, that she cannot open her mouth, and so by that means can take no food to sustain her: she then finding herself to languish, age and poverty growing on, by a natural instinct to renew her youth, comes to some rock and by much whetting and beating it against the same, brings it to such a proportion with the lower part of her beak, that she can well● receive her meat; and so by little and ●little all things are repaired, and so after old age, becomes young again. The strength of all her members returns, the beauty of all her plumes, the government of her wings, she flies as high as ever before, and there is in her, as it were, a certain resurrection. And even so, our spiritual renovation is no other, but when the soul doth duck & dive itself into the waters of compunction and repentance, conceives a new heat of zeal, casts off the old wings and feathers of sins, and constantly casts away the beak, that is, all things that hinder us from taking the food of prayer. Then shall our desires▪ of Holiness which before were deadened, lift up themselves, then shalt thou obtain of the Lord, that which thou soughtest, that which thou askest, that for which thou mournest and weepest. All things that are in this life are sometimes renewed; that they may not perish, and the things that are not renewed, albeit they be very lasting, yet at length they die and perish. kingdoms are renewed: 2. Sam. 11. Esd. 3.5. 1. Mach. 1. Cities are renewed, Temples are renewed: Friendships are renewed. Nay man himself after ho had sinned was cast out of Paradise lest he should be renewed and live for ever. Gen. 3. Therefore whosoever will live happily, must be renewed; let him renew his Kingdom that he may reign over his own heart and affections; let him renew the city of his soul, and restore the breaches that sin hath made. Let him renew the temple of his spirit in which GOD dwells, by the access of holy desires: Let him renew his friendship with God by the instruments of prayer, grown cold through disuse of familiarity. Let him by the imitation of Christ reach fourth his hand to the tree of life, that he may now live as becometh a holy man, and after this life, happily for ever. Thus persuades the Apostle, Lay aside, 1. Pet. 2. all Malice, all Deceit, Dissimulation, Envy, Detraction, and as new borne babes, desire the sincere milk of the Gospel that ye may grow thereby; Not every milk, but milk without deceit, whereby to grow up to eternal life. All the whole time of this pilgrimage, is nothing else but a ●●me of renovation, granted unto us to cast of the old man and to follow the new man Christ, walking in newness of life: but yet there is some help to be taken by using this special time of renovation seeing we do every day so soil our garments and defile our Consciences. And surely less than once a year, who is it that can renew himself? Do we not often in a year renew our suits and garments? And shall we have less care of the soul than the carcase? Why then should we not often, or at least, once in a year, bestow a new suit upon the soul, or else patch up the old one? But take heed of patching; for God loves a new creature: He will have all new, or none at all. Ambr. In a word: he is rightly renewed, that is changed from the darkness of his sins, into the light and grace of virtues, that being before more stinking than a dunghill, is now become more white than snow. 2 Because continual labour even in profitable things and worthy of all our love, is a weriso●nnesse to the spirit, & makes it less able to perform the duties required: Therefore ease thyself for some time, and disburden thy mind of those serious things, that thou mayst rest and resume strength. The mind must have some remission, that it may rise up the more sharp. As we must not incessantly command fruitful fields, for their fertility will soon be exhausted if they rest not, so the daily labour of the mind breaks the strength of it. A little remission and relaxation will recover strength: But dullness of mind ariseth from assiduity of labours. Of purpose men use to unbend their bows, that in their time, they may with profit be bend again; which if they have no relaxation, will by being continually bent lose the strength of hitting the mark. So in the exercise of the mind, virtue is sometime reserved, when by discretion it is pretermitted; that afterwards it may the more strongly hit vices, by how much in the mean time it wisely ceased from smiting. A key if it be turned one way shuts the lock, but turned another way opens it: so the mind intending outward things, disposeth and keepeth them, but turned unto God and inward things, opens the door of God's mercy, to fetch out the treasures of heavenly gifts, except thou shalt move thyself towards this side, and except thou shalt receive from GOD, that which thou gavest, thou shalt not have any thing at all to give. Wisely therefore did that good father speak: Ber. to wait upon God is not to be idle: nay of all business is the great●● besi●e●se, be●a●●e from this idleness, do forces proceed to work, and he that knows wisely for a time to rest, shall after know strongly and profitably to labour; God himself inviting us to rest by his example and resting the seventh day. 6 The things which are ever more to be done. THere is no question, but that evermore vices are to be shunned, & virtues embraced: ever we must insist in doing good; & fight against Satan & all his deceits. But more particularly for our purpose we will reduce them into these three ranks. 1. Our duty toward God. 2. To wards ourselves. 3. Towards our neighbours. 1 To wards Gods these points following must ever be observed. 1. The presence of God, think ever thou dost hear him, saying, Do not I fill hea●e a and earth. And behold him as a witness of thy thought & desires and a beholder of ●er. 23. thy words & works. He compasseth the on every hand, & if thou wert in the bottom of the sea, he contains with his Deity, all above, thee, below thee, on the right hand and left, before and behind, and that Great Lord and wise judge lies had even within thyself. This cogitation, that God is present, that he sees all thy inwards and outwards, let it never departed from thee, and so dispose thy life, compose thy conversation that as much as man's frailty will suffer, thou needest not blush that God should behold thee. In the beginning of every work offer it to him, in the continuance behold him, in the end resolve to please him, for his sake to end it. If thou shalt attain this gift, whether thou be idle or in business whether alone or with others, thou knowest to contemplate God standing by thee, thou shalt sooner than thou thinkest, attain to a great increase of graces. 2. The love of God. Thou shalt love thy Lord God with all thy heart, all thy soul, all thy mind. Love him with the heart, directing all thy thoughts and desires to him. Love him with thy work, keeping his commandments: love him only, turning thy will from all created things: love him diligently, performing all things that belongs to his obedience with diligence: love him purely, in nothing seeking thyself: love him freely, constantly casting away all things that oppose his love. Love him gratis, looking from his love nothing but his good pleasure. Love him strongly, suffering ●all things for him patiently. Love him perseverantly, never pulling thyself from his desire and obedience. These thou shalt do, if thou dost contemplate him, as the chief good, as goodness it self, as the fountain of all good things. If also thou shalt daily with earnest prayers beg this love, if thou labour by all good means to keep thyself clean from all leprous pollution and filthiness. 3 The fear of God. Fear the Lord thy God because he is thy Lord, and requireth it; if I be your Lord, where is my fear? Fear him, because after he hath slain the body, he can also kill the soul and send it into h●l fire. Fear him because his judgements are incomprehensible, and his ways past finding out, and thou knowest not what shall become of thee. Fear him, not as a servant, for fear of punishment, but as a most loving and faithful child, lest thou shouldest incur his displeasure. Fear him, lest thou shouldest be separate from him, in whom is all good, and from whom, if thou be separate, thou drawest to thyself all evil and misery. Fear great sins, because they separate from God: fear small ones for they set open the gates unto great: lastly fear the Lord, for his fear is the beginning of all good: for nothing shall be wanting to them that fear the Lord: and those that seek him by chaste and holy fear shall not be destitute of any good. From this fear proceeds intimous reucrence, whereby thou learnest to adore him in spirit. 4. Zeal of God's glory. Be enkindled wilh the zeal of the glory of thy God, which may eat up thy heart, and consume thy soul with sorrow. Consider that the Lord is thy husband, whom heretics contemn, the jews do mock, Idolaters and infidels know not: all manner of sinners do with infinite injuries affect him; most part even of the best men and his dear children do but coldly and negligently serve him: and wilt not thou that seest this, labour to put away these injuries, & gain thy husband's honour, and for so great iniurses wilt not thou intimoufly grieve? therefore let this be thy care, ever to seek the glory of God and salvation of souls, and both by prayer, holy example, and all other good means, to help to promote the glory of God. Forget thy own profit and quiet, contemn thy own honour, and spare not to meet with any difficulty, that thou mayst promote the glory of the Lord. 5. The praise of God. Praise thy Lord God ever, because not only worthy to be praised, but above all praise. Praise him with thy tongue, praise him with thy work and life: the prayer of lips and life is best of all. That as the heavens by their beauty and brightness declare the glory of God, and the firmament with as many tongues as stars show forth his handy work, so thou by sanctity of life shalt praise the Lord, and shalt invite as many as see he, to praise and magnify his name. So let the light of thy life shine before men, that seeing thy good works they may glorify thy father which is in heaven. Praise him with thy tongue, so that it continually may begin in thy heart, and resound in thy mouth. Evermore revolve the mysteries of Christ, the attributes of thy God in thy mind, and all his admirable perfections extol with thytongue. All his creatures praise him, thou being one he hath done most for, be not thou slothful to set forth his praise. 6. Thankfulness to God. Ever give him thanks: for it is just, that receiving every moment benefits, thou shouldest answer him every moment if it were possible infinite thanks. There is no moment, wherein thou receivest not from God, being, life, sense, understanding, and all other good things natural and supernatural in thee or about thee: if therefore when thou receivest a benefit from man by and by thou thankest him; shalt thou not be most ingrate to God, in receiving so many blessings and giving so few thanks? Give him thanks therefore for thy prosperity, because given for thy comfort: and for thy adversities and crosses, because given for thy correction and increase of thy crown. Thank him for spiritual gifts, because they enrich the soul, for temporal, because they serve the body the habitation of the soul. Thank him for things given to thyself, because they belong to thyself; and for things given to thy neighbours, because they belong to thy brethren; to whom thou art joined in love. Let thy heart evermore break forth a good word of thanksgiving, and thy mouth in every success set forth his praise, that whilst thou givest thanks for continued benenfits, thou mayst be disposed to receive greater mercies. 7. Resignation of ourselves to the will of God. Leave all thine and all thy self in the hands of God: Commit thyself unto him resign thyself fully into his hands, that he may do with thee what seemeth best in his eyes. Say often, thy will be done, but with all embrace his will in thy will. For we often say with the mouth, and resist it with our desire and purpose; we offer it him in word, but we retain it indeed; We give it him in speech, but in action we foolishly resist GOD when he would take his own. Do not thou so: but know that thou art not thy own but GOD'S; thine are not thine, but GOD'S: Therefore thou meddlest with another man's gods against his will, and so in the day of judgement shallbe condemned of theft. Be thou before the Lord as a table clean wherein nothing is written, that he may write in thee what he pleaseth. Be as the clay in the hand of the potter, that he may break thee or make thee, & being made, may set thee in a higher or lower place. Look upon all thou hast, thy Life, Health, honours, comforts. And all thou possessest, not as on thy own, but as on things lent thee, and be ready to render them to him, that liberally lent them. He loves thee infinitely more than thou dost thyself; therefore thou oughtest to put thyself into his hands, to do with thee both now and in all eternity, what he pleaseth. 2 Our duty towards our brethren. Where consider 1. In thy brother thou must regard to think and behold not so much man as God: for God is in every thing by his essence, presence and power, but chiefly and in an excellent manner in man. Therefore it is fit that in every thing, but especially in man, we behold God. Therefore when thou seest or speakest with thy brother thou shouldest not so much behold his aspect with the eyes ●●●che flesh, as God dwelling in hi●●● with the eyes of thy ●unde. To obtain this; is a great gift of God. For so shalt thou not be affected either to his youth or beauty, or abhor the aged, lame and sick, and shalt obtain a wonderful purity of mind and a singular familiarity with God. 2 The love of our brethren. love thy neighbour as thyself, is the precept: and is like that great commandment of the love of God: for it commands love; and commands it for God's sake, and in his amplitude includes all the commandments for he that loves his neighbour hath fulfilled the Law. Therefore love thy neighbour with true and pure love, Rom. 13.8 not for gain, nor for any created thing, but only for thy God. This thou shalt do, if thou shalt not conteinue thy brethren in thy heart, if thou shalt not judge them rashly, if thou shalt not brawl with them, if neither in word or deed thou shalt harm them, if according to thy ability thou help them. To conclude, if thou perform that is written; not to do unto another what thou wouldst not have done to thy self. Nor is this love difficult, if thou dost contemplate God in thy brother, if thou remember'st that he is holden in high esteem with God; if thou shalt think that he is the son of God, ordained unto glory, and unto thee profitable. 3. Affability to all men, and good example. Accommodate thyself to all men: speak gently to all: let no in-urbanity or in-civility or rusticity appear in thee to offend any. A sweet talk multiplieth friends, & pacifieth them that be at variance; a sweet tongue increaseth much good talk. Syr. 6. Therefore so converse amongst all men, that all may love thee, and every one desire thy company. To all men give good example, and spread abroad the savour of sanctity, and being made the good savour of Christ in every place, thou mayst not only praise him with thy own mouth, but with all men's mouths. For thou dost praise him even with the mouth and heart of others, whom by the purity of thy life thou invitest to praise him. This thou shalt do, if in the good works thou showest, and circumspection thou keepest, thou seek not thy own, but the praise and glory of God. Therefore do nothing whereby others may take any scandal or offence, or occasion of living at more liberty. 4. Honour of our brethren. Go one before another in giving honour. It is pride to expect from others the signs of honour, and not rather to prevene them in giving honour. Show thy humility in honouring others, not in hunting after honour: Let none pass by thee without honour, let none come to thee without honour. Yea even thou shalt honour God dwelling in men, when thou givest due honour to every man according to his place. 5. One to bear another's burden. Our defects are great burdens, by which we sometimes become intolerable to others. Therefore the defects & churlish manners of our brethren must be born withal, that so we may fulfil the Law of charity. Measure others by thyself: I know thou seeft in thy own conversation many defects, which thou wouldst have other men to bear. So must thou do with others, except thou wilt with diverse weights and diverse measures, measures other men's and thy own, which is abominable. Therefore bear, that thou mayst be born with all, dissemble others light defects, that thy great ones may be dissembled, be thou silent, that thy miscries may be silenced. 6 Help one another. Be profitable to all and by thy industry help them for the love of God. Help by thy Prayers, imploring God's mercy for them? Help with holy desires, coveting the fruit of their labours with the Lord, be they corporal or spiritual: help with thy speech when thy wisdom findeth opportunity exhorting to all things fitting and honest: help by thy example of life; and help by all the means which GOD hath given thee. For to this end hast thou received them to be God's Steward. 7 Live circumspectly. Love all, but be familiar only with the godly. For he that toucheth pitch shallbe defiled with it, Syr. 13. and he that is familiar with the proud will be like unto 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 ourselves, where consider. 1. The care of modesty. In all thy actions be mindful of modesty, and so behave thyself that thou no less respect thyself, than others beholding thee. Modesty is not only a virtue, but the ornament of all virtues. It it that which with men gains 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 judge of inward serenity and fairness, so is it wont to keep the same amongst all occasions of trouble. Therefore thou shalt show thyself modest, as well in the clearness of thy countenance, as gracefulness of thy gate, and in the moderation of all outward actions; so that these outward things may show the inward tranquillity, to edify all; and may show some image as it were of Christ whose modesty was so admirable, that Paul besought the Corinthians by the meekness & gentleness of Christ. 2. Cor. 10. 2 The contempt of ones self. Learn to discuss thyself, to judge, blame, and contemn thyself. It is a knowledge more profitable to know to despise one's self, then to know the amplitude of heaven and earth. This Science of the knowledge of ourselves doth ever cast in wholesome and profitable counsels, tending to the humble despising of ourselves. Therefore turn thy eyes from those things which thou thinkest are good and excellent in thyself, for they are not thine but Gods, who gave them gratis without thy desert; and behold in thyself the things that are abject and despicable, for these are thy own proceeding from thy corrupt nature; and for these argue and despise thyself: Let thy words savour of the contempt of thyself: and desire to hear the same from others, concerning thee, and let not the balm of flattery break thy head. Flee applauses, flee the world; and hearken to such willingly, who sincerely speak truth and do reprehend in thee what is worthy of reproof. If thou shalt thus contemn thyself and love thy contemners, God shall love thee as the apple of his eye, and shall adorn thee with great blessings of the spirit: for this holy hatred wherewith one hates himself, God doth abundantly recompense with his love. 3 A general abnegation of ourselves. This is Christ's rule: If any will be my Disciple, Math. 16.24. let him deny himself take up the Cross and follow me. This word (himself) doth not design one part of the man, but the whole man to be denied. Therefore if any will insist in Christ's steps, he must take up this general denying of himself mortify thy senses inward and outward, command thy appetites, restrain thy judgement and will. Chiefly bridle the two tongues of body and soul; the tongue of the body, that it speak not hurtful and unprofitable things. The tongue of the soul, that is thy thought, that it do not harbour and utter vain impure, unfruitful things: if thou shalt tame these two beasts, the tongue of thyself and thy cogitation, thou shalt wonderfully dispose thyself to the familiarity of God. For God vouchsafeth to speak to them, whom he sees abstain from vain words, and as much as they can, do recall their thoughts to one, that is to God himself. 4 To beat down the body. This rebel flesh is ever in arms against the spirit: Therefore that it may not overcome, let the spirit take arms against the flesh & by watching, fasting, prayer, and such holy helps, labour to bring it in subjection. Beasts are not persuaded with reasons or arguments to obey men. The flesh is a beast, which thou shalt never tame by consideration alone, without some castigation, or subtraction of food, as men use to do, that tame beasts. 5 Tranquillity of heart. Think thou hast done nothing, until thou hast obtained this. Let not thy own defects disquiet thee; but presently assoon as thou fallest into any sin, out of the love of God, detest it, return to peace, and commit thyself and all thine to Christ. Let not adversities trouble thee, think they will not tarry, nor that they came without the good will and providence of God. The tranquillity of the heart depends upon the purity of it. For small sins tear the heart, but for inordinate affections excruciate & torment it. Profane business do gripe the heart, and such as belong not to our calling infect it. If therefore thou wilt have a quiet heart, shun even the least sins, those thou shunnest not, presently repent thee of them, moderate thy affections, flee profane business and withdraw thyself from all that belongs not to thy calling. 6 Is discretion. In these things hitherto treated of, and in all others, there is great need of discretion, whereby thou shouldest consider, the times, places, the persons, thyself, and such with whom thou dealest, thy state and manner of conversation, and according as reason, circumstances and the qualities of things & persons, shall dictate & direct thee, so thou shouldest carry thyself in things that do occur & offer themselves. Many things there are which do displease God, trouble thy neighbour, & hurt thyself, because not seasoned with the salt of discretion: the same things if they were discreetly done, would be of great acceptance both with God and man: but the discretion which thou hast not, let it be supplied with prayer & recourse unto God & with the counsels of prudent and wise men. For he that in doubtful thing resorts to GOD and the counsels of the wise shall never err. If therefore thou shalt observe these duties unto God, thy neighbour, and thyself, thou shalt wonderfully profit in sanctification of life. 7 Prayer. O Lord God, whose all that is, that is best of all, who commandest thy servants to shine with virtues the true ensigns of thy house, and sendest into their hearts the desire of such excellent beauty; kindle I beseech thee in our hearts, the flaming desires of all virtues, teach us with prayers and groans to seek and obtain them at thy hands, that our unworthiness for the worthiness of thy Son our Saviour jesus Christ may obtain of thee who art a most bountiful giver, these true and ever enduring treasures. Teach us the nature of virtues, that we take not vices for virtues: stir up in us the love of them, that we may love them and thee the author of them: strengthen our arms by the help of thy grace, that we by holy lives setting upon the City of glory, may through the merits of Christ be possessors of it: let our life be the life of the righteous, that we may die in Christ, and live in thee for ever. Amen. The conclusion of the Book. IF shall be objected, that this manner of serving of God is most troublesome and withal most impossible in respect of our many frailties, miseries, and also our necessary and alloweable employments in our vocations: I answer that having fully acquainted ourselves with the several rules and instructions contained in this book, the greatest part of bodily labour in the service of God will easily be cut off, and we shall lay for a foundation that of the Apostles, that bodily exercise profiting but little, 1. Tim. 4. our chief care must be to reverence and love God in our minds, holy cogitations, and good desires, albeit yet those duties of our bodies may not as time and place will give leave, be utterly neglected. For it is godliness only that is profitable unto all things. But beside, seeing we are to give an account unto God for the expense of our times, as the most precious gift of God; it is very necessary, that every man have a knowledge of some profitable form of serving GOD, that he may thereby labour so to spend the four and twenty hours of the day, and so consequently all the days of his life: that he may assure his own conscience, this his life hath been life indeed and not death, and so may obtain the glory of eternal life, and avoid eternal death in which all they do ever die that live in these insinit straits of the world, and do not make use of their most dear and precious time, to that end for which it was leut them, namely to know, love, fear and reverence God, & to delight only in him and the things directed unto him. Therefore experience teacheth us that there are three considerations which do not only invit, but aught also to enforce every man but especially great people, (who think themselves most exempted from this kind of serving God) duly & in such a straight & exact manner as this is, to serve God. The 1. is the nobility, of him which serveth. The 2. is his greatness and goodness whom we serve. The 3. is hope of reward. These 3. if we do rightly consider them, with many other motives very effectual hereunto, will easily so command our affections that we shall never omit to serve the high God in this sort. 1 The nobility of him that serveth aught to move him to serve well. For a generous mind in some sort compels a generous man to perform the task he hath undertaken, after the most sublime & excellent manner that possibly he can, & that especially when he hath to do with great noble and generous persons. Therefore every man (as much as is belonging to this business) must consider what himself is & of how great nobility and worth: And thus doing, we shall find ourselves to be of much more excellency than the heavens, nay the whole frame of the world; seeing we are created after the image and similitude of God, and are his Sons, if we serve him a right, and shallbe heirs of his eternal Kingdom. This nobility of ours ought much to incite us rightly and duly to serve God. For albeit we may omit, that it is just, that the generous should use his generosity, through his fidelity to serve duly; nothing else doth so much effect, that generous & noble persons may come near to that most high and true nobility which they wish, as to serve the most high God. For thus, Psal. 82.1. of men, they become Gods, and so become far more noble, then if they were borne of the king's line. For that is true liberty and nobility and that only in which the service of Christ is found to be. If the Son do make us free then are we free indeed: Io. 8.36. if he inoble us then are we truly ennobled. And surely this is not without great reason: Matth. 24.47. for only those shall be kings of heaven and rulers over all their Master's goods. As the holy Gospel telleth us; Yea & in earth shall be more eminent and high than the kings of the earth. For in commanding themselves, they do also command whatsoever things else. But all those that serve not Christ, are not only the sons of Satan, but even at length are made his most vile slaves in eternal darkness. Therefore if there be any whom the former cause, namely, that he may obtain most excellent liberty dominion and nobility doth not invite to serve God, surely that man ought to be terrified with the great evil which in the second place is noted, namely that so he becomes the son and slave of the devil, and for this cause should strive with all his powers to serve God. 2 We must also ponder the greatness and dominion and the bounty & goodness of him, for whose service we were created. And we shall find that the dominion which God hath over every one of us, & also over all the Kings and great Potentates and States both in heaven and earth, is without all comparison greater, than the dominion that all the Kings & great ones of the world hath above one base basket of earth: nor are they indeed the true Lords of so much: but God is so the Lord of all them, that with one only blast he can turn them unto nothing, and plunge them all into the deep dungeon of hell; except they shall serve him: but if they will serve him, he shall so exalt them in another life, that they shall truly acknowledge that whatsoever they possessed here, was nothing else, but a base basket of earth, compared unto those worthy things which there they shall enjoy. There is no cause that we should in many words extol the greatness of this Lord: for albeit we should never cease, yet should it be nothing that we had said in respect of that which the thing is. And I am resolved to dispatch these things in few words that they may make the better impression in our memories: Therefore it is most just that we should serve so Great a LORD, in respect of whom all creatures in heaven and earth are of so small esteem as a drop of water to the Ocean. Nor shall his goodness (methinks) less invite us, which we ought in every moment of our lives a thousand times to recount. Surely, amongst the abject men of the world, it would be accounted for a great favour, if some King, or great Lord should for their love, invite them unto him, by rewards, when for some foul Treason committed against their said King or Lord, he might justly take a severe revenge, of them. Yet should his bounty and goodness appear to be greater, if for such Traitors, such a Lord should expose himself to many afflictions and death itself. But yet above all these, beyond all comparison, doth the goodness of GOD shine towards us. For being of so great Majesty and standing need of nothing, yet he choose to lead a life of so great labours and sorrows, until by most cruel torments he laid it down, that he might give life unto them that were worthy of death: and that he might enrich them with more sublime life and eternal riches which were such ingrate Traitors unto him. This Great GOD of his infinite goodness, besides the benefits we have spoken of, hath also commanded his Angels continually to serve and guard us: He hath commanded that heaven and earth should not for a moment of time cease from our service. And besides all these, that he might show his exceeding goodness the more abundantly, he hath promised to be with us to the end of the world. He procures by innumerable means, that we should increase in all true good: nor doth he at any time consent that those which serve him, shall be afflicted, but under condition, that by the same, there may much good come unto them: for he more desireth our good, than we out selves. But indeed I ask, what will he not do for our good, who was contented for us, with so great afflictions to deliver himself unto death? Surely whatsoever can herein be spoken, is nothing to him that shall attentively consider these things. 3 I also said, that, to the end we might be the more animated to serve this so Great and good a LORD, we ought to consider the greatness of rewards, we expect, if we do serve him: and seeing they are so great that the whole world sufficeth not to express or conceive them; 1. Cor. 2.9. let it suffice for this present consideration; that it were a far more sorrowful message, if it were showed but to the least of them that live in Heaven; that GOD had determined to take him thence and to make him King of the whole World; then if it were showed to some King of the Earth, that GOD would the next day deprive him of his Kingdom, and suffer him for to be thrust thorough with his own Subjects spears. This is so true, and need so little proof, that no man doubteh of it, but he that judgeth ill of all Truth. And surely, if he who serveth GOD should not expect these great and excellent rewards in Heaven, but only peace, full of the joy of the heart, which they do possess in this life that give themselves to holiness, and the contempt and rejection of the vanities of this world: and that they might be freed from the miserable and never contented or quieted life which they live that live in sin; even that only ought to suffice hereunto that our whole life should be dedicated to the service of this Great GOD, how much more, whilst we expect so great and excellent rewards, even such as no man can express. Therefore he that considereth these things, and is not stirred up and animated to serve God, let him certainly know, that he is benumbed with the sleep of death: yet let him not omit to labour that he may be stirred up, for God is ready to give remedy to our diseases, if with humility we do as much as in us lieth. But if any be not stirred up with these things; it is good for him to search in himself, and to get some remedy, if happily he be obnoxious to some secret sin, of which he hath had no remorse of conscience: which if he find, let him minister a remedy by true amendment and repentance, and he shall by and by feel health and strength to do all that is good: and this sweet sin may be called inordinate love, which begetteth some inflation and swelling in the soul. And hence it is that God often forsakes us, and gives no remedy to our dullness, till we find out and amend that secret fault; for we must not only serve GOD in some things which he commands, but in all: nor must we desire to understand in his service, that only which is pleasant, or not very grievous, but even that which for our pride and malice shall be very laborious: therefore let all men be moved by these three considerations, to acknowledge that they ought to serve this God even in the highest and strictest course that is here proposed. FINIS. LONDON, Printed by Nicholas Okes, and are to be sold by Thomas adam's, at the sign of the Bell in Paul's Churchyard. 1617.