The first Iourney that the Soule must make towards Heauen, is, to heare the word of God with benefit.

That this may bee duely per­formed, it sufficeth not, that the Preacher bee skilfull, to diuide the word of Trueth aright, and therein be diligent to do his due­tie; but it is further required, that [Page 3]the Hearer also bee not wanting on his owne behalfe to himselfe: The duety then of the Hearer, is no other, but that both before the Sermon, during the time of the Sermon, and after the Ser­mon, he consider, learne, and practise those things, that are vn­to God glorious, and vnto the Church of God, and himselfe, wholesome and profitable: And it consisteth in these two things: first, That he haue an eye to the scope and end of his calling: se­condly, That he vse the meanes appointed to come to that scope and end.

First, of the first part of the Hearers duety, that is, of the scope in hear­ing Sermons.

Forasmuch, as there is one com­mon scope, as of all other things, so of the Preachers and Hearers, namely, the glory of God, and happinesse of the Church: there­fore it behooueth the Hearer to follow the guidance and directi­on [Page 4]on of the Preacher, and to labour to come to that chiefe end, by such means, as leade thereunto: name­ly, by hearing the word preached, by vnderstanding the thinges heard, by louing the good thing vnderstood, and hating the euill: by a serious and earnest study and practise of the good thing belo­ued, and a slying from the euill: by which it will come to passe, that God shall be glorified, and the church and our selues edified.

2 Of the second part of the Hea­rers duety, that is, of the meanes appoynted to come to this end: and first, of the meanes before Sermons.

That the Hearer may before Sermons, as well as at Sermons, and after Sermons, ponder, learne and practise those things which make for the glorie of God, the churches comforts, and his owne, hee must duely prepare hims [...]l [...] to the hearing of Sermon [...]: and this preparation consisteth in the [Page 5]sanctifying of himselfe vnto the Lord:Exod. 19. for so were the people of God commanded to do; & that it might the more deeply penetrate into their hearts, God institu­ted a peculiar ceremony for the same, and it were to be wished, that all Hearers would, with ear­nest endeuour regarde, for what causes this sanctification is re­quired of them, wherein it con­sists, and how it is to be institu­ted and ordered.

Therefore heere wee will deli­uer three necessary points touch­ing this sanctification and prepa­ration of the Hearers: first, what are the moouing causes, why they ought to sanctifie themselues: secondly,2 generall obseruations belonging to the sanctification of the Hearers: thirdly,3 the parts and members of sanctification.

1 The moouing causes why they ought to sanctifie themselues.

The causes chiefly moouing sanctification may bee gathered [Page 6]from the Apostles words, Heb. 12 from the 12. verse vntill the 22. of the 13. chapter: where albeit the Apostle may seeme to speake ge­nerally of the sanctification of a christian man; yet doth he chiefly respect the time wherein men as­semble to heare the word, For there all things are holy.

• 1 Then the Church is holie:
  Heb. 12.18 22.19.
  and the communion of Saints.
• 2 The Word is holy, especial­ly that of the Gospel, those preti­ous pearles.
  Matth. 7.6
• 3 The time is most holy, the Sabbaoth of the Lord.
• 4 The Angels are holy,
  Heb. 12.2 [...]
  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 President.
• 7 The holy Saints in Heauen,
  23.
  whither we that are in the Mili­tant Church, ought to striue and contend to come.
• 8 A holy Mediator,
  24.
  euen Ie­sus the righteous.
• [Page 7] 9 The most holy blood of sprinckling which speaketh bet­ter things then that of Abel.
  24.

Therefore let vs not contemne the communion with these most holy things, neither let vs defile the same with our impurity and vncleannesse, but labour for true sanctification: vnto which thing let the consideration of these fiue reasons following, added to the former, stirre vp our hearts.

1 The consideration of Gods holy commandement, of sancti­fying the Sabboath, as also of that passage, Be yee holy as I am holie: 1. Pet. 1.15 16. for seeing he that hath called vs, is holy, wee must be holy in all manner of conuersation.

2 Of that diuine and heauen­ly interdiction:Matth. 7.6 giue not that which is holy vnto dogges: nor cast ye your pearles before swine, lest they treade them vnder feet, and turning againe, all to rent you.

3 Of that assertion of S. Pauls, 2. Cor. 2. that the preaching of the Gospel is vnto the vnsanctified, and such [Page 8]as are neuer to be sanctified, the sauour of death vnto death.

4 Of that most grieuous dan­ger of being smitten with the hid­den, or the manifest thunder-bolt of Excommunication,1. Cor. 5. to be deli­uered vnto Sathan for the destru­ction of the flesh. Where wee may remember that of the Apo­stle, That without holinesse no man shall see God;Heb. 12.1 [...] neither heere by saith in this world, nor in the world to come face to face. And what meant our Sauiour by that man which was bound hand and foot, and cast into vtter darknes, for want of a Wedding Gar­ment, but that the want of holi­nesse is the iust cause of our reie­ction from the presence of God and his Angells?Mat. 2 [...] 11

5 Let euerie Hearer thinke with himselfe, that hee is admit­ted to the speech and Supper of the great God, and prepare him­selfe as a meete guest for such a worthy entertainment.

6 Let the change of our gar­ments [Page 9]admonish vs of this sancti­fication; namely, the putting off of such garments as are soyled with the labours of our vocation, and the putting on of cleaner and more precious garments. For if the body must be hansomely and cleanely decked at such times, how much more is the most pre­tious soule to bee sanctified and prepared? To this purpose may also serue, the consideration of the washing of our bodies, wher­in wee are daily carefull: and the ringing of the Bell calling vpon vs for preparation.

2 The generall obseruations which belong to the sanctification of the Hearers.

Seeing then the sanctification of the Hearers is so necessary, not vnworthily are we to search with much diligence wherein the same consists: & here it is to be institu­ted and ordered as sanctification (euen from the force of the word) of the whole life of a Christian, [Page 10]consists in the mortification of the old man, and vinification and quickening of the new man: which the Apostle doth thus ex­presse, that wee cast off concer­ning the conuersation in time past,Ephes. 4.22.23.24 the old man, which is cor­rupt through the deceiucable lusts, and be renewed in the spi­rit of our mindes, and put on the new man, which after GOD is created in righteousnes and true holines: so this speciall sanctifi­cation, which ought to goe be­fore the hearing of the word, consists in the same things: which is very euidēt by that singular com­parison of the Apostles admoni­shing the Corinthians how they should prepare themselues to the celebration of the Lords supper: [...] Cor. 5.6 7.8 Know you not (saith he) that a little leauen leaueneth the whole lumpe? Purge out therefore the olde lea­uen that ye may be a new lumpe, as ye are leauened; for Christ our Passeouer is sacrificed for vs. Therfore let vs keep the feast, not [Page 11]with olde leauen, neyther in the leauen of maliciousnes and wic­kednesse, but with the vnleaue­ned bread of sinceritie and truth. By which words, and the rest to the end of the chapter, the Apo­stle doth admonish in the prepa­ration and sanctification to the hearing of the word; that men should haue respect vnto foure principall things.

• 1 1 To holy things, the time is holy, the word holy, Christ is holy.
• 2 2 To our selues, who in part are regenerate and a new lumpe: in part not regenerate, hauing in vs the olde leauen, originall sin; and also the leauen of malicious­nesse and wickednesse, actuall sinnes: and therefore necessarie that wee trie our selues and san­ctifie our selues.
• 3 3 To others in the same as­semblies with vs, who are of two sorts: first, some purging out the olde leauen with vs: second, o­thers not purging it out; with [Page 12]these, our labour must be to note them, to mourne for them, to purge them out after admonitiō, and to shew them in our liues.
• 4 To others that are without, who are not of the Christian as­sembly,4 that wee giue them no iust cause of scandall and offence.

For the regard of these foure doth not onely stirre vp the Hea­rer to a serious preparation and sanctification, before the hearing of the Word, that hee may per­forme an acceptable diuine ser­uice vnto God; but withall, wor­keth this in him, that hee doeth thorowly weigh, what is requi­red of him, in respect of euery one of these, that hee may be a holie and vnleauened Hearer.

And albeit the Hearers ought (through all the course of their liues) to giue themselues to holi­nesse and purging out of the olde leauen, yet it behooueth them to haue great care heereof, chiefly before the hearing of the Word.

Therefore by occasion of those [Page 13]two notable testimonies before cited;Heb. 12.16 1. Cor. 5. wee may obserue for our better instruction heerein, these things following:

• 1 1 What it is to sanctifie: if we speake properly, to sanctifie, is to separate a thing from a com­mon and prophane or naturall vse to a sacred vse: as we may see in the seuenth day, which is san­ctified of God, and also sanctified by vs: so we are said to sanctifie the name of God, when wee doe separate his essence, properties and works from all other things, and make more account of them, then of all other things in the world; so Christ, and we his Mi­nisters, by the commaundement of Christ, doe sanctifie the water in Baptisme, and the bread and wine in the Lords supper, to a sa­cred and holy vse.
• 2 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 [Page 14]wicked, impure and prophane; or hypocritically vaunting their ho­linesse, seeing it cometh to passe in him, that he separates himselfe from the world, and is not so af­fected, as the children of the world are, doth not so carry him­selfe as they do, neither doth fa­shion himselfe like vnto this pre­sent world.
• 3 3 In what things this sancti­fication of the Hearer consisteth; namely, in hating and sleeing the thing that is euill, chiefly that which hinders the fruitfull hear­ing of the Word; and againe, in the loue and desire of that which is good, chiefly that which may procure the hearing of the Word. To this purpose it shall be verie necessary aduisedly to consider that of Hebrews 12. and 13. chap­ters; where after the handling of sanctification, and his causes in generall; at length he repeates a long catalogue and roll of things impious, impure and prophane, which a holy man ought to shun [Page 15]and hate, and the contrary ver­tues, which a man must loue and embrace, but chiefly before the hearing of the Word. And hence is that exhortation of the Apo­stle, of purging out the old Lea­uen, the leauen of maliciousnes,
  1. Cor. 5.
  and wickednes; and of the new lumpe and vnleauened bread.
• 4 4 Besides, when the Apostle in the same place,
  1. Cor. 5.
  aduiseth vs to keepe the feast, not with the olde Leauen, neither in the Leauen of maliciousnes and wickednes, but with the vnleauened bread of sin­ceritie and truth: hee teacheth in generall what are the common e­uils in the sanctification of a hea­rer, which he must flie, shake off, and mortifie; namely, the re­liques of originall sinne, which is signified by the olde Leauen. Moreouer, the little sources of e­uills, that flow from the foun­taine of originall sinne, such as are eyther manifest impietie cal­led by the Apostle, the Leauen of maliciousnes, or hypocrisie noted [Page 16]by the name of the heauen of wickednesse: and on the other side, he shews what good things are to be imbraced and solowed, such as are sincerity and truth.

Now, that the Hearer may at­taine to the benefit of both these, that is to say, to purge out the old leauen and the leauen of malici­ousnesse and wickednesse, and to keepe the feast with the vnleaue­ned bread of sincerity and truth: it behooueth him to haue a grie­uous combate and contention, which can by no means be ended before the end of this tēporal life.

5 5 This also must generally be obserued, that the chiefest is most eminent in euery profession; as the father of the familie, the Prea­chers, Pastors, Magistrates, and their Ministers ought to make their lights shine before others in the care of sanctifying them­selues: therefore is it commaun­ded, that they should obey them that haue the ouersight of them: [...]eb. 13.1 and how much the example of [Page 17]great men and magistrates pre­uailes, and what the Spirit of God doth worke by them, is so well knowne, that it needes no further declaration, then that of the Wise man; As the Ruler of the people is, so are all they that dwell vnder him: on the contra­ry, what euills ensue, when the Rulers and Leaders dedicate not their studies and cares to holines and religion, but to impuritie, malice and hypocrisie; are not, nor can not bee lesse then the ha­uocke which a mightie tree ma­keth, when being cut downe, it bruseth and breaketh into fitters all the yong trees and litle shrubs that grow vnder it: or as a great and massie stone, which salling from an high place, bursts it selfe into many small gobbets, dissipa­ting also all the things which it lighteth on: and as a blemish in the face, doth more deface the visage, then any other deformity can doe any other part of the bo­die: so it is a greater shame and [Page 18]dishonour, when men of power and gouernement are impious, impure, irreligious and profane, then to haue many others so, that are of a lower ranke: euery vice of the minde, being so much the more conspicuous & notorious, by how much as he that sinneth, is of greater account and esteem.

6 But this must not bee for­gotten, that to the end both the gouerner and the gouerned, the magistrate and the people, may haue a speciall care of holinesse; they both stand in neede of an o­ther more potent and holy Lea­der, to set forwards that worke; and that is the holy spirit of God, without whose light and might, nothing is in man to perfect so great and holy a worke, as is san­ctification.

3 The parts and principall mem­bers of sanctification.

In ordering the chiefe parts of sanctification, we must duly con­sider, not onely what things a [Page 19]good Hearer is both outwardly & inwardly to eschue, before the hearing of Sermons: but also on the contrary, what things he is to imbrace and follow.

For the better vnderstanding whereof, I will diuide the prepa­ration and sanctification of the Hearer into two kindes: the first is priuate: the second is publike. For albeit sundry of those things belonging to this preparation, whereof we shal hereafter speak, are also publikely to be continu­ed, yet because the beginning of them is priuately to bee made, therefore may they more fitly bee placed, vnder priuate sanctifica­tion.

1 Of the priuate sanctification of the Hearer before Sermons.

That this kinde of preparation may be the more clearely descri­bed to the meanest capacitie of Hearers, I will ranke the consi­deration both of such things as are to bee auoyded, and also of [Page 20]such as are to be imbraced in this sanctification, in a paralell and proportion of contraries, redu­cing them into seauen seuerall heads.

1 1 The Leauen to be anoyded is, that we cast off all our sinnes and errours whatsoeuer, without which, all the labour of preach­ing and hearing is but vaine: for as if a vessell be replenished, ey­ther with water, or any other noisome & poisonous substance, it can not admit good wine or wholesome liquor into it: so, that hearer, whose heart is taken vp, and wholely possessed with the poyson of his sinnes vnrepented of, can digest no part of the sweet and comfortable doctrine of the Gospel.Luk. 16.14 What befell our Saui­our Christ in this kinde, is verie well discouered in the historie of the Gospell. For why did the Pharises (who were couerous) mocke at Christs parabolicall ad­monition of making friends with the riches of iniquitie, but that [Page 21]their hearts were set vpon riches, and possessed with auarice? who may not reade a long catalogue of such impurities and vicious humours, both in the Epistle to the Corinthians, and the Hebrews? 1. Cor. 5.10▪ 11 Hebr. 12. & 13. chap. And what is the cause that at this day (in most places) there is so li­tle fruit of preaching the Word, as well in faith as in life, but this, that men doe not purge out the olde Leauen of their inbred cor­ruptions, and also the Leauen of maliciousnes and wickednes, be­fore they presume to come to heare the Word preached? there­fore by the merite and efficacie of Christs passion, and earnest and zealous prayer, bathed in the teares of a truely penitent hear [...], let these bee purged out, that place and entertainement may bee giuen to the sauing word of grace.

On the other side, let euerie hearer labour for the vnleauened bread of sincerity and truth: that by the grace of the holy Spirit he [Page 22]may bring with him to the hear­ing of the Word, the study and care of truth and all vertues. And heere may hee apply to himselfe those generall obseruations spo­ken of before. Such a mind as this which is desirous of grace, is ve­ry apt to receiue the Word with fruit: for there is a most excellent consent and agreement betwixt them. Beholde the same most sweetly expressed, I stand (saith God) at the doore, Apoc. 3.2. and knocke, if a­ny heare my voice and open vnto mee, I will goe in vnto him, and suppe with him, and he with me. O what ad­mirable fruit of heauēly Sermons would there be, if wee had such hearers? What other thing is this lumpe of Euangelicall doctrine, but that sacred Leauen, which being hid in the meale, leaueneth euery whit of it?Mat. 13.33 We see, that if the Leauen bee hid in the meale or floure, it wil leauen the whole lumpe; but if it lie in the branne neuer so long, it neuer worketh in it: so is the precious Word, if [Page 23]it meete with a soule that is boul­ted & sisted with due repentance and holy preparation, vntill it be made pure floure, there it leauen­eth & seasoneth the whole man.

But, albeit wee can not heere relate all the seueral sorts of vices and vertues; yet in few wordes we will marke out some of them, and those chiefly that seeme most necessary for our purpose.

2 2 We must haue great regard, that no secular and worldly af­faires which are otherwise, at o­ther times, both lawfull and com­maunded, be at that time mana­ged and handled, lest it befall vs as it did those which were inui­ted to the great Supper,Luke 14.16 whose oxen, farmes, and wiues, so fore­stalled them, that they neuer ta­sted of that soueraigne supper: for then the Hearers that are so pre­possessed, are: first, eyther hindred as they come not at all: secondly, or so fetterd, that they come not in time to the Sermons: thirdly, or else, so busied with carnall cogi­tatious, [Page 24]that they goe out before the time that the Sermon is en­ded: or fourthly, if they tarrie, their thoughts doe plunge them into a thousand distractions: or fistly, sluggishnesse, heau [...]nesse, and sleepe steales vpon them and robbes them of the very f [...]uits of their soules.

And what are these worldly af­faires?

1 1 The care and thought of their fields, farmes, oxen, mercha [...]dise, and the like.

2 2 Labour and employment in their vocations, vntill the mid­night before the Saboath, where­by they become so drowsie on the Saboath, that it must bee a shrill Trumpet can keepe them waking.

3 3 Suffering and drunkennesse, which often chanceth on the Sabboath before Sermons, wher­by they become sleepie and vn­apt to heare and conceiue what is spoken.

[Page 25] 4. Marriages, Christning feasts, merchandizing, commessations, and drinkings,4 and all kind of sea­stings.

5 Roasting, baking, boyling and dressing of many sorts of meates, which restraineth,5 it not the mother of the family, yet some of them, from comming to the house of God.

Heere then on the contrary, the soule that would be well and fitly prepared for hearing, must onely be intent and regardfull of Sacred, Spirituall, and Diuine things, remembring euer that of our Sauiour;Math. 6. Seeke first the King­dome of God and the righteousnesse thereof, and all these things shall bee ministred vnto you: From which things, euery good Hearer may receiue helpes vnto hearing, for then none of those things where­of we spake last shall befall him, but the quite contrary. But aboue all let him consider well the fourth Commandement, what that meanes, and what is [Page 26]the scope of the Lords Saboth.

1 1 Then let the care of Fields, Farmes, and all carthly things, be on that day set aside.

2 2 Let all men leaue their labors on the euen of the Sabaoth in a fit and seasonable time, that they may repose themselues to sleepe at a conuenient houre.

3 3 Let them bee mindefull of fasting, to bring to the house of God a body and minde not cloy­ed with eating and drinking.

4 4 It will be very sitting, that all marriages, birth-feasts, drin­kings, and other such feast-full meetings be forborne.

5 5 And that nothing may hin­der any of the family from taking the chiefe blessing of the Lords day, it were not amisse, that all, or the most of our prouision for the Sabaoth were prepared the day before, least the women should beare the checke of our Sauiour vnto Martha: Luk. 10.41 42. Martha, Martha, thou c [...]est, and art trou­bled about many things, but one thing [Page 27]is needfull, Mary hath chosen the good part which shall not bee taken from her.

3 3 Men may not lie lurking at home on the Sabaoth, as many vse to doe, least the like befall them that besell Thomas, when our Sauiour entred into the house where the Disciples were, and breathed on them, saying,Iohn 20. Re­ceiue the holy Ghost, but Thomas not being amongst them, sayled of the blessing.

But let all men desire to fre­quent the holy Assemblies, after the example of Dauid, who wish­ed rather to be a doore-keeper in the house of God, then to dwell in the Palaces of Kings.

4 4 Aboue all things the hea­rer, first, must not come alone, for not onely the father of the fami­ly is to bee saued, vnto him alone was not the fourth Commande­ment giuen; the promise is not onely made to the father of the family; secondly, much lesse must hee come like a scoffing deriding [Page 28] Lucian, to mocke and floute at at the Word or Minister; thirdly, nor with a minde to iudge,3 as a rigide, proud, curious, busy cen­su [...]er; fourthly,4 nor must hee come of custome, as many doe; who are like vnto the high­waies, which are so troden, that no seed can fall into it & fructifie; fiftly,5 nor must hee come with a loathing, as if hee cared not, or needed not, to receiue any further instruction; 6 sixtly, nor must hee come as to Stage-plaies; 7 seuenth­ly, nor yet with his eares stopt, like the dease Adder, or with a purpose not to assent to the do­ctrine.

But, first, hee must come ac­companied with his family,1 his wife, children and seruants, and those must hee bring well prepa­red and admonished of their du­ty, knowing that vnto them the fourth Commandement was as well giuen [...]s vnto himselfe; and that vnto their godly and holy profession of Gods name, there is [Page 29]a blessing promised, as on the contrary, to their impiety there is denounced a grieuous curse; they also are such as God hath a care ouer, and offers vnto them the holy meanes of their saluati­on: Secondly,2 hee must come with an honest and good heart, endued with the reuerence of God and his sacred Word: euen as the Israelites, who being by Moses commanded to prepare themselues for the sacrifice of the Passe-ouer,Ex. 12.27. bowed themselues and worshipped: Thirdly,3 with the minde of a learner, godly, holy, and not curiously searching out all things: Fourthly,4 with a reso­lution to heare, vnderstand, and practise the words of holy in­struction remembring that sweet inuitation of the Prophet; Come let vs go vp to the Mountaine of the Lord, Esay 2.3. to the house of the God of Ia­cob, hee will teach vs his waies, and wee will walke in his pathes: Fiftly, with hunger, thirst,5 and re­ioicing euen as the zealous King, [Page 30]whose soule panted for the Lord, Psal. 42.1. [...] as the Hart brayeth for the riuers of water; whose soule thirsted for God, for the liuing God, that hee might appeare before the presence of God: 6 Sixthly, let him come as vn­to the Theater of a great King: Seuenthly,7 and with his eares open, hauing this onely scope be­fore him, to heare, and giue place to the truth.

5 5 The hatred and contempt of all men must be cast off: first, of the Minister, a thing which many wicked parents plant in the hearts of their children: A maine block to all holy prepara­tion. This is the most crafty stra­tageme that Satan ca [...] [...]se, for the hatred and contempt of the Minister brings with it the ha­tred and contempt of the do­ctrine, and the whole fruite thereof, both in this life, and that to come: The hatred and con­tempt of the Minister is a meanes to with-draw the hearer from the Church; or if he come, moues [Page 31]him not to like of his doctrine, or at least to enterprete euery thing vnto the worst sense.2 Se­condly, there must be no hatred or contempt in him, of any other of the hearers, least that be true­ly verified of him:1. Ioh. 4.10 How can hee who loueth not his brother whom hee hath seene, loue God whom hee hath not seene? What shall wee thinke of him, that giuing sentence of death vpon a murtherer, shall himselfe kill a man in the face of the open Court? And what fa­ther will suffer the hatreds and brawlings of his children at his owne Table?

Then let him bring with him to the Church loue and honour: first of the Minister of God,1 re­membring well the fatherly and sonnely relation that ought to be betwixt the Minister and Hearer, the holy and painefull worke of the Minister for his saluation, his owne manifold imperfections, and the labour to amend them, the variety of gifts and graces; [Page 32]for the loue and honour of the Minister will bring with it the loue and honour of God and his sacted Word, and other singular fruites of piety:2 Secondly, the loue and honour of the other hearers:Psal. 133.3 For how good and ioyfull a thing is it for brethren to dwell toge­ther in vnity? Behold the vnspeak­able graces of loue dilated and enlarged in three whole chapters to the Corinthians: 1. Cor. 12.13.14. chap. Then, when the hearers stand thus affected amongst themselues, with what alacrity and comfort will the word of God bee heard? and without any offence. With what fruite will prayers be powred out to God? Let euery hearer bee mindefull of that sweete admo­nition, to bee reconciled to his brother,Mat. 5.23.24.25.26. before the offering of his gift.

6 6 The hearer must not cast off the care of his neighbour, as if it were no matter whether hee come prepared with him or no; for except his neighbour come [Page 33]also sanctified, the whole lumpe is corrupted, and so euen euery hearer: This is a great ignominy to God, by it the wrath of God is kindled and prouoked against the whole Assembly, and we our selues are offended and hindred withall.

Therefore let vs haue great care to testifie our brotherly affe­ction towards our neighbours, euen as our hands do one of them helpe another; so let the hearers one stirre vp another:1 first, by their holy examples; 2 secondly, by their sweete and well seaso­ned exhortations: thirdly,3 by the iudgements of God: fourthly,4 the mourning one for another:5 fift­ly, the censure of exeommunica­tion,1. Cor. 5. which are proper vnto the Minister of God, for wee ought to haue a speciall regard of the saluation of our brethren, ho­nour of the Church, and glory of God.

7 7 The neglect of prayer is a great hinderance to this pre­paration, [Page 34]or if prayer bee not rightly ordered.

Therefore euery hearer must haue a singular regard to inuo­cate the name of God for a bles­sing: where first,1 hee must giue hearty and humble thankes to God for his infinite benefites, but chiefly for the inestimable bene­fite of his Word, to vs reuealed, which is either altogether deny­ed vnto others, or else impurely Preached; also he must be thank­full to God, for that in part his holy Spirit hath purged out the old leauen, and some part of the leauen of maliciousnesse and wic­kednesse out of his heart: second­ly, it behoues him to acknow­ledge & to pray earnestly against his owne impurities and defile­ments, as well naturall as actuall; by the example of Dauid often falling into the consideration of his sinnes,Psal. 51. euen from the wombe,Psal. 25.32. and of vnknowne sinnes of his youth:3 Thirdly, hee must pray for his Minister, that hee may so [Page 35]meditate on the Word, that hee may haue the knowledge and vt­terance of such things, as be­longs to the edification and sal­uation of the hearers: Let him also pray for himselfe and all the hearers, that they may haue holy and learned eares to apply to their owne soules the instructi­ons deliuered: for there is no good thing either in the Teacher or Hearer, without the free gift of God in Iesus Christ, from whose fountaine of mercies it is, that we must draw it with sighes and teares.

2 The publicke Preparation of the Hearer before Sermons.

In few words, the publicke preparation of the hearer in the Church, before Sermon, may stand in these obseruations: first,1 to sing some Psalme, containing either thankfulnesse to God for his benefites, or petitions vnto God for things necessary pertai­ning to the Preaching of the [Page 36]Word, for such singing in which there is a wonderfull sweetnesse of things, and of concord, the holy Spirit working by them, do stirre vp the motions of the minde, and driue away the idle, wandring, and wicked cogitati­ons, as also the perturbations and sorrowes of the heart, that the hearer may with a more setled and appeased minde bee present at the Sermon:2 Secondly, by rea­ding of some Chapter of the Bi­ble vntill the Company be assem­bled: noting therein,1 first, the summe and principall points of the Chapter; 2 secondly, the distri­bution and parts of it; 3 thirdly, the chiefe doctrine that is to bee drawne out of it, with the vse and application.3 Thirdly, by ex­horting and stirring vp one ano­ther to the apprehension and pra­ctise of some necessary point of doctrine, either before Preached, or at that time conceiued. Fourthly,4 by praying with the Minister, that forasmuch as they [Page 37]doe now talke with God him­selfe, being gathered together for that purpose, in the name of the Father, Son, and Holy Ghost, that they may beare God, and God may heare them: In which prayer it is necessary that their chiefe aime bee at the scope and end of all Sermons: which, be­cause few or none doe truely vn­derstand, either how necessary it is, or wherein the end of all Ser­mons consists, it shall bee fit in this place that I open the point. First, the chiefest and highest end of Preaching and Hearing Ser­mons is,1 that all glory and ho­nour may bee attributed from men vnto God, both in this world, and in the world to come; which glory consists in the true and right knowledge of God, and in the true inward and out­ward worship of God, so truely knowne.2 Secondly, the meane scope and end, leading and di­recting to this high end, are these.1 First, the eternall saluation [Page 38]of mans soule and body, with which is ioyned this temporary life both in prosperity and aduer­sity, for that God may of vs bee glorified; and not (as it commeth to passe in this world by Sathan and his members) bee affected with contumely and ignominy, by infidelity and impiety: it is necessary, that it be well with vs, and that wee bee assured of eter­nall life, and that from God the Father by the deliuerance of Ie­sus Christ, and the working of the holy Spirit: For who in the graue will praise thee, saith the Pro­phet. Secondly,2 that man may obtaine eternall saluation, and so glorify God both heere and for euer, it is needfull that in him bee destroyed the kingdome of Sa­tan, which he got by the fall of man, in what state, office, or condition soeuer he bee: and that the Kingdome of Christ which hee obtained by the deliuerance wrought by his death vnto the elect, bee built vp and re-edified. [Page 39]Thirdly,3 that the Kingdome of Satan may bee destroyed, and the Kingdome of Christ, which is the Kingdome of eternall Life, and the glory of God, may bee true­ly built vp, it is required that there bee an vtter ruining and slaying of all incredulitie and vices; and on the contrary an edi­fying and practising of faith and all vertues. Fourthly,4 that wee may flee incredulity and vices, and giue our selues to the study of faith and vertues, it is requi­red that we hate and detest them, and loue and embrace these: and therefore the drift of all Sermons is, that the minde, and heart and conscience of the hearer may bee inflamed to them both. Fiftly,5 that the minde and soule of the hearer, may bee inflamed to the hatred and eschewing of sin and wickednesse, and to the loue, ap­plication and practise of good­nesse, it is necessarily required, that the euill of incredulity and vices, and also the good of faith [Page 40]and vertues be soundly knowne: for as there is no desire of the good things which are vn­knowne: So of the euill things vnknowne there is no hatred and eschewing. Thirdly, the lowest drist of hearing Sermons,3 dire­cting by these meanes vnto the highest end, is that the vnderstan­ding of the hearer, by the grace of Gods holy Spirit, may bee by Sermons informed in the faith, and errours about the same: in vertues, and the vices destroying them. These are the chiefe ends which euery man ought diligent­ly to propose vnto himselfe in hearing of the word of GOD Preached.

But now, if such as ought to heare this word, be cold and neg­ligent in this preparation, and ey­ther refuse to come at all, or else refuse to come sanctified and pre­pared: Then 1.1 let their consci­ences bee admonished and com­pelled, both by the preachers, and also by their brethren [...] 2.2 Let [Page 41]the Magistrate compell them to come; who albeit he haue no po­wer to enforce the conscience, yet ought he compell his subiects to heare the word of God. Thus haue you heard the whole duetie of the hearer before the Sermon.

2 The hearers duety during the Sermon time is to bee conside­red.

This duty of the hearer, whi­lest hee is at the Sermon, I may comprise in three points: 1. In the number of the things which are required of the hearer at this time: 2. In the connexion of them:2 3. In the manner which in describing these things is to be obserued.3

1 That the hearet may attaine to the highest drift and end of hearing Sermons,1 the summe wherof we haue touched before, there are foure things required of him: 1. attentiue hearing of the word preached:1 2. sound knowledge of the things heard:2 [Page 42]3.3 a right affection of heart to­wards the things knowne:4 4. a serious purpose of the practise of the things heard, throughout his whole life, and these foure being the chiefe things required in hea­ring of Sermons, must be the sub­iect, which I will handle more largely in this duety of the Hea­rers, whilest he is at Sermons.

2 The coherence and connex­ion of these parts thus necessarie to the hearer,2 whilest he heareth the Word preached, may easily appeare vnto vs, if wee doe but consider these 2. points:1 1. that if we take but one linke from this Golden Chaine of the things re­quired at hearing of Sermons, we neede not looke for any benefite that can issue from that holy ex­ercise: For what profiteth it to haue Sermōsif they be not heard? and what helpes it to heare Ser­mons, though most heauenly, if the hearers like brute beasts, hor­ses and mules, doe not soundly vnderstand and percelue thesense [Page 43]and meaning of them? what pro­fits it to vnderstand and conceiue the things heard, if there be not a right & holy affection of heart towards the things heard, nor a­ny purpose of the practise of them in our liues? 2. That the holie Spirit of God doth in sundry pla­ces of Scripture, make a most close and narrow connexion of these foure things that are requi­red at hearing of Sermons. I will enforme thee,Psal. 32.9. and teach thee in the way wherein thou shalt goe, saith the Lord, and I will guyde thee with mine eye: and what saith the Lord by the Prophet to the rebellious Iewes? Heare O heauens, and hearken O earth,Isay 1.2.3. I haue nourished and brought vp children, but they haue rebelled against me: the Oxe knoweth his owner, and the Asse his mai­sters cribbe; but Israel hath not knowne, my people haue not vn­derstoode. The same expostula­tion GOD vseth in the Prophet Ieremie, Not euery one that sayth [Page 44]vnto me,Ierem. 8.7 Math. 7.21 Lord, Lord, shall enter into the Kingdome of heauen, but hee that doeth my Fathers will which is in heauen, faith our Sa­uiour. For it is most true which the Apostle speaketh, The hea­rers of the Lawe are not righte­ous before God,Rom. 2.13 but the doers of the Lawe are iustified. And, how strongly doth the same A­postle argue this poynt? How shall they call on him in whome they haue not beleeued? and how shall they beleeue in him of whō they haue not heard?Ro. 10.14. and how shall they heare without a Prea­cher? Be ye doers therefore saith Saint Iames, Iac. 1.22 of the Word, and not hearers onelie, deceiuing your owne selues. So that we see the holy-Ghost doth knit these foure seuerall requisite in the hearing of the Word, in one indissoluble knot, namely, to heare atten­tiuely, to vnderstand soundly, to be affected towards that is heard heartily, and to practise it faith­fully: without all which, no pro­fite [Page 45]redounds to the Hearer, be he neuer so wise and learned.

3 The manner to be obserued in hearing of this duety.3

1 To come then to the foure principall necessaries required in hearing of the Word,1 we will so handle them, as that first we will shew the nature of euery one of them; secondly, remoue the im­pediments and lets that may hin­der them:2 and thirdly, shew the aduauncements and helpes that may further the fruitfull hearing of the Word.3

1 The first and most necessary thing to be obserued in this acti­on,1 is, the attentiue and diligent hearing of the Word: 1. the na­ture whereof consists in the con­sideration of the scope and drift of that which is saide,1 and it is the foundation of all the other parts of the duety of hearing: to which hearing doth also belong, the fixing of the eyes vpon the Preacher: for hearing doth pro­perly belong to the Word, pro­nunciation [Page 46]and gestures, and is rightly called, attentiue hearing, for the infinite multitude of Hea­rers, who onely eyther for fashi­on, or for some cause as bad, fre­quent Sermous: who being pre­sent in their persons, are wande­ring else-where in their mindes: or being such as content them­selues with one Sermon in a mo­neth,2 or a quarter of a yeare: 2. The impediments that hinder the fruitfull hearing of the Word, are very many, Sathan euery where, and by all meanes labouring to hinder the successe thereof. These impediments are of two kindes: for 1.1 they are either such as doe so preuaile, that they cause the hearing of Sermons to be altoge­ther neglected and contemned: or 2.2 such as doe cause that the Word is not attentiuely & heed­fully heard. 1. Concerning such hindrances as do vtterly cause the hearing of Sermōs to be neg­lected and contemned; I num­ber them thus:

[Page 47] 1 1 The negligent considerati­on of the singular profite, and great necessitie of the Word of God.

2 2 The negligent considerati­on of the end of the Ministerie of the Word.

3 3 The negligent considerati­on of euery many duetie, in what condition soeuer he liue: name­ly, that all are the vassals and ser­uants of God, according to whose holy will in his Word reuealed, all our actions are to be squared.

4 4 The carelesse security of the flesh.

5 5 Selfe-loue, and desire of the praise of Wisedome.

6 6 Pride, causing them to scorne frequenting of Sermons, and lest they should bee thought to be subiect to the Minister, e­uen to neglect and contemne the Sermons, as if they lost some of themselues like other godly men.

7 7 The care of earthly things, [Page 48]and an opinion, that the hand­ling of Gods Word onely belon­geth to the ministers: which con­ceit hath taken deepe roote, as in▪ Popery, so no lesse amongest many seeming Professours of the truth.

8 8 Hope of long life, whereby many propose vnto themselves, that they shall yet heereafter haue time to heare those things which now they neglect and omit.

9 9 An opinion of opus operatum, namely, that they wil (in the time of sickenesse) heare the Minister, whose voyce, whether they vn­derstand or not. yet they thinke it shall bee of great auaile vnto them.

10 10 A preposterous iudge­ment, and a loathsomnesse ari­sing from some one Sermon or o­ther, which they haue not so well approued: whereas they should consider, that all things do not at all times fall out alike happily.

11 11 The manifolde vices and [Page 49]defects of the Ministers in their words.

12 12 The handling of Gods word vndecently and without zeale, namely, by such as doe make Sermons to bee but opus operatum, and that it sufficeth one­ly to heare them, albeit without all care of the dignity of the Word, and all zeale of profi­ting.

13 13 The life of many Ministers not being conformable to their doctrine.

14 14 The example of others, that neglect, contemne or deride the hearing of Sermons.

15 15 The exaggeration and pressing of the vices of the Mini­ster, passing by all remembrance of his vertues.

16 16 The hatred both of the doctrine and the Teachers.

17 17 A praeiudicate and fore-conceiued opinion: These doe cause the hearing of Sermons to be vtterly neglected.

2 For the impediments which [Page 50]hinder the hearing of Sermons attentiuely and zealously, they are these.

1 1 If there be not a due prepa­ration of the hearer as before we spake.

2 2 If either hee come to the Sermon too late, or depart from it too soone before it bee ended; or the hearing of it by starts and sits, so that nothing is fully heard.

3 3 The neglect of some do­mesticall businesse vpon which the minde runnes; or other vn­necessary cares: for as there is a time for all things to bee done at home, so there is of all things in the time of hearing the Word.

4 4 An euill custome taken in a superficiall and sleight kind of hearing the Word.

5 5 Curiosity, which is well de­clared in the wandring of the eyes too and fro.

6 6 Talking with others, and chatting of trifling businesse.

7 7 The reading of bookes [Page 51]at the Sermon time.

8 8 Sleeping at Sermons, all causes wherof would be shunned at Sermons, not chusing out sit places to sleepe in.

9 9 The great neglect of repe­tition of the Sermon with our fa­milies: or a solitarie meditation, which hinders much the growth of the Word.

3 3 Now then in the third place followes the aduancements and helpes to the attentiue hearing of the Word; which helpes that they may bee the better vnder­stood, wee must consider two things: First, what it is to stirre vp euery hearer to the attentiue hearing of the Word: Secondly,2 what is required to this atten­tiue hearing, and wherein it con­sists.

1 1 The things which ought to moue euery man attentiuely to heare the Word Preached, are:

1 1 The scope of our creation, and of our recordation and re­generation, namely, to know and [Page 52]serue the true God, as hee hath reuealed himselfe in his holy Word.

2 2 The vow that wee made in our Baptisme, which we haue of­ten repeated and confirmed.

3 3 That the hearing of Gods Word is a true marke of the Sheepe of Christ, and the Sonnes of God.

4 4 The consideration that wee are all the vassals and seruants of God, whose will euery one of vs is bound to heare in our seuerall administrations.

5 5 The singular benefite which euery man shall receiue by his at­tentiue hearing of Sermons.

6 6 The consideration of Gods commandement, and his inter­diction.

7 7 Of his holy promises, and heauy comminations.

8 8 The obseruation of exam­ples, how those haue in this life beene punished, who either for­sooke the sacred Assemblies, or else were not present with due [Page 53]attention; and on the other side, with what profit and comfort in­finite thousands haue frequented the holy Assemblies.

9 9 That fearefull iudgement of Christ vpon the contemners of his Word, which vnto them that doe attentiuely heare the sacred Word, is most wel-come and de­sierable.

10 10 That God will with re­uenging flames burne them to dust that will not know his will.2. Thess. 1.

11 11 The consideration of that too too late hearing, of the rich man in the Gospell.

12 12 God doth heare vs when wee call vpon him, and why then ought not wee to heare him?

2 2 What is required to the at­tentiue hearing of the Word.

1 1 Mutuall prayers both of the Minister and hearers, vnto God, for one another, doth chiefly ground this worke.

2 2 The hearers must, by the as­sistance and helpe of Gods Spirit labour to lay aside the neglect [Page 54]they haue of the great profite which comes by the Word of God and Ministery thereof; the security of the flesh, selfe-loue, pride, vaine feare of loosing their liberty, too much care of earthly things; the peruerse opinion, that the handling of Gods word belongs onely to the Ministers, and that euery man else may at his pleasure liue as hee list, the hope of longer life, the vaine dreame to thinke it sufficient to heare Sermons onely, preposte­rous iudgement, and loathsome­nesse in respect of the Ministers person: all which, as long as they haue any residence in the hearer, doe hinder his affection: but much more if all these concurre in him, or the most of them.

3 3 Auoid, as much as is possible, in the Sermon time, all wandring cogitations, curiosities, confabu­lations and talking, reading of bookes, and sleepe.

4 4 Take care to heare the whole Sermon, and to that end [Page 55]come before it begin, tarry till it bee ended.

5 5 Chuse a fit place in the Assembly, where you may both sit and heare the Minister, and like a hunger-starued man feede both your eyes and eares vpon him and his words.

6 6 To this end the hearer must rowse vp himselfe at the Sermon, by a censuring of himselfe; as namely, whether hee perceiue this attention in himselfe or no: if hee perceiue any regard-lesse­nesse, or wandring cogitations in his minde, let him shake them off, saying, auoide Satan, and by the Spirit of God saying, This is the businesse thou camest for, apply and attend this.

But now forasmuch, as at the beginning of any reformation, other impediments doe arise, be­sides those before spoken of, it is not vnproper in this place to ad­monish the hearer: For many, in those places where things are re­formed according to the Word, [Page 56]are hindred from attentiue hea­ring by these stumbling blockes following.

10 By an inueterate and anti­ent opinion and custome.

11 By a preposterous feare of the condemnation of our Elders, Fathers and Friends dead, which feare is ingendred: first, from the vaine boastings of the contrary party, touching the word of God: secondly, from the horrible ray­lings, calumnies and condemna­tions of it: thirdly, from the au­thority of men: fourthly, from the example of others: fiftly, from feare of persecutions.

12 From considence of them­selues, as if they or others could not erre.

13 From the opinion and conceit of zeale.

14 From the boasting of the simplicity of their faith: And these must by three meanes bee cared for and cured:1 First, by remouing these impediments, through a sound instruction in euery parti­cular: [Page 57]secondly, by stirring them vp: thirdly,2 by the vigilant exer­cise of the Magistrates duety.3

1 1 The impediments must bee remoued by soundly instructing them in these particulars. First,1 that the word of God foolishly vnderstood is not the word of God. Secondly, that the horri­ble slanders,2 calumnies and con­demnations of men vnconuicted, is an argument of a bad cause: that the doctrine of Christ, the Prophets and Apostles, was not therefore forsaken of the godly, albeit the false Prophets cast ma­ny calumnies vpon it, and con­demned it: Thirdly,3 that the au­thority of mā is of no force in the sight of God: Fourthly, that by sordide and wicked examples of others,4 they cannot purge them­selues: Fiftly, that we must right­ly and carefully,5 obserue that of our Sauiour: Whosoeuer will be my Disciple, must deny himselfe, take vp the Crosse and follow mee. And that of the Apostle, Whosoeuer will liue [Page 58]godly in IESVS CHRIST must suffer persecution: 6 Sixthly, that an ancient errour, was euer an er­rour, albeit it haue for many yeares continued:7 Seuenthly, that we must hope well of our elders, namely, that by the fire of the Crosse, and in the agony of death, the stubble and clay which was built vpon the firme foundation Christ Iesus, was consumed and vanished away, the foundation still remaining the same. But aboue all that of Christ is to bee obserued: If any come vnto 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 euen his owne soule, hee cannot bee my Disciple: 8 Eighthly, that hee ascribe not so much to himselfe and others, seeing they are neither Prophets nor Apo­stles, but men who both may de­ceiue and be deceiued:9 Ninthly, concerning zeale they must know; 1 first, that true zeale is one thing, and the opinion of zeale [Page 59]another; secondly,2 that zeale is in many without knowledge; thirdly,3 that therefore such zeale is peruerse. Tenthly,10 they must take heed that the boasting of the simplicity of their faith bee not a couering to their grosse and affectionate ignorance: That which Christ spake is heere fitly to bee obserued, Bee yee innocent as Doues, but wise as Serpents.

2 2 These impediments being remoued which hinder the hea­ring of the Word, as also in pri­uate conferences: They are to be inuited and drawne on: first,1 with our workes, that wherein soeuer wee can, wee helpe them, in good will, counsell, and other assi­stance: Secondly, in words; 2 admo­nishing them of the end for which God gaue them eares, and of na­turall equity which perswades vs to heare both parties; of brother­ly loue which requires of vs, that euery one labour to promote the saluation of another; of the com­mandement of God, that wee [Page 60]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 externall, internall and eter­nall, which remaines for them that haue no regard of the fore­said things.

3 3 If by the fore-mentioned remouing of impediments, nor yet by the friendly inuitation of the Preacher, many wayes vsed, nothing bee effected, then the matter it selfe requires, that the Ciuill or Ecclesiasticall Magi­strate do his duty, not onely in­uiting the subiects by publicke confession, by his owne example, and such as belong vnto him, by good friends, by a serious care of Ecclesiasticall and Scholasticall courses, and also by commande­ments and Lawes, by admoniti­ons and exhortations, stirring them vp to their duty: but if yet neither by this course of inuitati­on, [Page 61]and excitation, any thing bee effected by the godly Christian Magistrate, then at length they must discend vnto this meanes, that the Subiects bee compelled to the hearing of Sermous: not that hee may iustly affect any Lordship ouer their consciences: but, first,1 that the Ecclesiasticall and Politicall Discipline may bee safe and sound; secondly,2 least scandall and offence be giuen to others; thirdly,3 that the subiects may bee iudged concerning the doctrine; fourthly,4 that (if God bee so pleased) they may bee brought into the way of truth and saluation.

The second thing to bee ob­serued in fruitfull hearing of the Word Preached,2 is the sound knowledge of the things which are heard: For it is not enough to the glory of God and saluati­on of men, that they bee present at Sermons hearing them, but be­sides it is required that they doe soundly perceiue and vnderstand [Page 62]the things heard: And heere, as in the former duty, I must, first, de­clare the nature of it; secondly, remoue the impediments; third­ly, shew the aduancements and helpes of it.

1 1 This sound knowledge and vnderstanding of the things heard, being the second duty of hearing, is that whereby the Spi­rit of God doth plant the things heard in the braine of the hearer, and so informes his vnderstan­ding, 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 vnderstood and affected: whence it is euident, that this duty hath respect chiefly to things them­selues and doctrines taught, al­beit the notes of things, the vse and application are not excluded from this duty.

But I do for this cause call this [Page 63]duety a sound knowledge and vnderstanding of the things heard; because there is another knowledge very superficiall and imperfect, which deceiues many men. For you shall finde many hearers, who do heare and appre­hend, certaine phrases or spee­ches in the Sermon, and some­times not with a minde to learne, but rather to cauill, but in the meane time, are not attentiue to the whole Sermon, and therefore become very iniurious Iudges and censurers of the Sermon, for seeing at one breath all cannot bee deliuered, no man can right­ly iudge of Sermons that heares not the whole, nor doth foundly obserue and confer together eue­ry member of the Sermon, ante­cedent and consequent. Besides, some Hearers there are, that vn­derstand the principall heads of the Sermons, and their members and parts, but regard not their foundations and causes; and such doe not soundly perceiue the [Page 64]things heard. For it sufficeth not to vnderstand the things heard superficially and sleightly, but it is required that soundly and fun­damentally it bee vnderstood, to­gether with the causes vpon which it depends; vnto which, euen the knowledge of circum­stances doth appertaine.

2 2 The impediments and hin­drances must bee remoued which lie in the way of soundly vnder­standing of Sermons, and they are twenty.1 1. The neglect of prayers and inward groanings of the Spirit.2 2. If the Minister doe not his duety in teaching perspi­cuously and plainely, as also iudi­ciously and soundly, it is a great impediment: For how shall the hearer heare well, and learne aright, if hee bee not taught aright? Surely the blinde leade blind.3 3. If the Preacher doe his duety, yet if the hearer fayle in his, v.g. if a holy preparation to the hearing of Sermons haue not gone before, nor an attentiue [Page 65]hearing, then a sound knowledge and vnderstanding cannot bee at all; for the preceding duties are the foundations of them that fol­low. 4. But chiefly it hinders the fruite of hearing, much,4 if the hearer do nor vnderstand the me­thode and order of hearing Ser­mous, which is the same with that of making Sermons; and is no more but this, to lay vp in memory the parts of the diuisi­on, the doctrines of euery part, with their Confirmation, Vses and Applications. 5. If he come with a minde not to learne,5 but to iudge and cauill at their Ser­mons heard. 6. If hee want the key of vnderstanding:6 viz. if hee bee ignorant of those things which are altogether necessary to the vnderstanding of Scriptures, and Sermons: that is, if he haue not his senses exercised. 1. In the Arts, of words and things, Gram­mer,1 Rhetorick and Logicke: that is, if hee do not vnderstand, that some words are proper, and [Page 66]others tropicall and figuratiue, some to be of manifold significa­tions, some onely of one signifi­cation: For words are the notes and markes of things; also, if not in Logique, by the benefite of nature, he haue profited so much, that he can discerne betwixt pro­positions, affirmatiue and nega­tiue, questions simple and com­pound, and by what third argu­ment they bee confirmed and il­lustrated, by the Holy Ghost, and the Minister, both in Scriptures, and Sermons: Also if hee haue not some competent knowledge, at the least of the methode, that hee can iudge of the disposition of the Sermon. But here I desire to be rightly vnderstood, for I speake not of Scholasticall sub­tleties, but of the right accom­modation and applying of prin­ciples that are borne with vs, and by vse and experience imprinted in vs, from whence all Arts had their beginning.2 2. Hee must haue his senses exercised in the [Page 67]doctrine of the couenant betwixt God and man, and in the heads of Christian doctrine, in the Summe and History of the sacred Bible.3 3. In the Notes & Proofes of the true and naturall sense of Scripture, of true and false do­ctrine, of good and bad Ser­mons.7 7. If there bee a neglect of breeding vp children at the Schoole to learne the principles of Religion.8 8. If there bee not in the Hearer, a loue, zeale and care of heauenly things, but a loathsomnesse and contempt.9 9. If he giue not thankes vnto God for things vnderstood and knowne; for he is vnworthy of more, that is not thankfull for that hee hath. 10.10 If hee abuse them to palliate and cloake his fore-conceiued false opinions, or to pride or sport. 11.11 Also blindnesse of na­ture hinders many from sound­ly vnderstanding of Sermons. 12.12 Too much admiration of mundane and fleshly wisedome. 13.13 As also our carnall senses and [Page 68]fore-conceiued opinions of pre­ [...]udicies. 14.14 An implicit faith and pretence of simplicity.15 15. If there bee no meditation vsed, but that they content themselues with a superficiall and sleight hearing and knowledge.16 16. If no censure and examination of our vnderstanding bee vsed, be­fore, at, and after Sermons, to know with what profite wee heare.17 17. If the whole Sermon bee not heard.18 18. If they doe not often heare Sermons.19 19. If the hearer doe not note those things in the Sermon, that he can­not attaine to the knowledge of, nor confer of them with others, but especially with the Minister, that hee may bee fully satisfied.20 20. If he haue no care of tea­ching and edifying others, and of shewing his profession of the truth by labouring to edifie him­selfe and others in their most ho­ly calling.

3 3. Wee are to consider of the aduancements and helpes to this [Page 69]duety of sound vnderstanding the things heard, wherein if wee finde these said impediments, or the most of them to bee abando­ned, and in their places these helpes ensuing entertained, then will there bee a sound know­ledge & vnderstanding of things heard and handled in Sermons. 1. Then to promote this duety,1 an earnest care of praying, in the beginning, midst and end of Ser­mons, is a great helpe: If but in a sigh or desire onely, this prayer bee put vp: For God is the foun­taine of all wisedome, therefore of him is this blessing to bee begged. 2. A faithfull Teacher,2 is an acute and circumspect Lea­der, who chiefly in his Sermon proposeth profitable doctrines, wholy, methodically, distinctly, briefly and plainely; and doth of­ten iterate and repeate the same with friute. 3. A fit,3 well prepa­red, and attentine Hearer, such as before is described. 4.4 Such a one as is very solicitous and care­full [Page 70]of the Preachers methode; that hee may obserue the same methode in hearing that he doth in Preaching.5 5. Such a Hearer that comes with a minde to learne: for if hee come to any other end, what profite shall hee haue?6 6. Who comes furnished with the competent knowledge of things necessary to vnderstand Sermons; namely, with the know­ledge of words and things, of the Summe and History of Christi­an doctrine, and the sacred Bi­ble, of the notes and markes of true and false doctrine, and of the true naturall sense of the Scrip­ture: Not that I looke for such a hearer as can discourse pro & con, of the Precepts of Grammer, Rhetorique and Logicke, 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 7. He must to this pur­pose bee bred vp in the Schooles from his youth. And I would to [Page 71]God that Magistrates, Ministers, and Parents, Citizens and Coun­trey-men, would in time begin to thinke of the necessity and vn­speakeable benefite of Schooles, where youth are fitted to all Offices of Church and Country, that they would bee row sed vp from their slouth, to the loue, institution, reformation and pro­motion of Schooles and houses of learning.8 8. The hearer must burne with the loue of heauenly things belonging to his saluati­on, which loue will prouoke him to the care of knowing and vn­derstanding them soundly.9 9. If hee obserue in himselfe any fruit or growth of knowledge, let him referre all, with a thankefull heart, to the Fountaine of all so­lide and true wisedome, euen God himselfe: And if in the Ser­mon hee heare any thing which was before vnknowne to him, let him giue God the glory, and pray vnto him that hee would fortifie and strengthen his vnder­standing, [Page 72]and giue him grace to performe and fulfill it.10 10. Let him put the things knowne and vnderstood in vse, that the gaine of his Talent may arise to the Lord, who shall thus greete his soule: Behold good and faithfull seruant, thou hast beene faithfull in a little, I will make thee ruler ouer much. 11 11. Being to enter into the fountaine of saluation, that hee may drinke from thence wholesome doctrine, let him lay aside his naturall poyson; name­ly, blindnesse of nature, too much admiration of mundane wise­dome, his owne carnall sense, fore-conceiued opinions, preiudi­cies, opinion of implicit and sim­ple faith, whereby pretences of grosse ignorance are sought.12 12. Circumspect and diligent meditation of the things spoken: but yet let not the minde and thoughts so cleaue to the words, that things to be spoken be neg­lected.13 13. Often let the hearer by censure and examination, stir [Page 73]vp himselfe to the sound know­ing and vnderstanding of things spoken.14 14. Let him heare the whole Sermon and obserue the connexion of euery part of it. 15. Let him neuer conceiue that hee hath sufficiently profited,15 but still go forwards, and neuer neg­lect the sacred Assemblies and Sermons.16 16. If any thing fall out in the Sermon which his conceite reacheth not, let him obserue it, and after conferre with others, and with the Preacher about it.17 17. That hee may the more soundly teach others, and if need bee, make confession of his faith to the edification of others: Let him first giue all di­ligence soundly to learne, not onely in the Schooles, Catechi­sings, administration of the Sa­craments, prayers, singing of Psalmes, conferences and reading of Scriptures, but also in the Ser­mons bee shall heare, in what things the substance of the mat­ter of saluation consists.

[Page 74] 3 The third necessary duty to come to the right scope and drift of hearing Sermons, is, that the hearer haue a right and holy affe­ction of heart, towards the things vnderstood: for many do heare and vnderstand Sermons, who are yet nothing affected with them; nor truely and right­ly affected towards them. There is no man liuing hath so sound a knowledge of truth and fal­shood, good and euill, as hath the deuill, his knowledge heere­in is farre more perfect and full then any mans in the world, yet there is no man doth hate truth and goodnesse, nor reioyce more at falshood and mischiefe then he doth, which is the cause that makes his sins and punishments the more grieuous: Therefore seeing it neither sufficeth to heare and vnderstand Sermons, but withall that the affections of the heart must bee placed vpon them, wee will heere, as in the former duties,1 discourse: first, of [Page 75]the nature of the duty: secondly,2 remoue the impediments: third­ly,3 shew the aduancements and helpes conducting to it.

1 1 The right affection of the heart towards the things in Ser­mons perceiued and vnderstood, is the third duety of the Hearers at the Sermon, whereby he doth cheerefully entertaine true and good things present, certainely beleeues them to come, and hopes and heartily desires them: but for things wicked and false in the present, hee sorrowfully shewes himselfe auerse from them, and feares and forsakes wicked and false things to come: And this duty appertaines to the information of the will, affecti­ons and conscience of the hearer. And surely not without great cause ought our hearts to bee rightly and holily affected to­wards the things vnderstood, in regard of the sundry sorts of men, who heare and vnderstand Sermons, but yet stand nothing [Page 76]well affected towards them. First, there are some men,1 who, euen at the Sermon, doe giue very eui­dent argument, either by their words or behauiours, that they are the manifest enemies of truth and vertue, and the friends of falshood and vices: These mens affections towards the Word are nothing right.2 Secondly, there are certaine hypocrites, who al­beit by their words and gestures make a faire shew of the loue of truth and goodnesse, and the ha­tred of falshood and wicked­nesse, yet their heart is not vp­right. Thirdly,3 others do thinke that if they carry the truth and vertue hid in their hearts, albeit in word and deed they carry themselues otherwise, that they cannot bee accused of the vn-vp­rightnesse and prauity of their hearts: but these haue not a right hart.4 Fourthly, there are some that albeit they vnderstand not sound­ly and fully the things heard, yet are angry with the true and good [Page 77]things, and are delighted with the false and wicked thing: nor yet haue these men any right affection. Fifthly, some,5 on the other side, albeit they do sound­ly know the things they heare, insomuch that they can say no­thing against it: yet haue things false and euill taken such deepe roote in them, and so preuailed, by the long custome they haue had with them, that they had ra­ther quite forsake that which is true and good, then cast away their inueterate and ancient er­rours and manners: and who can say that these men haue a right affection? Sixthly,6 but others are so taken vp with the care of the belly, and worldly things, and are so much estranged from suffering persecution for the profession of the truth and vertue, that they will in no wise entertaine either vertue or truth: and these mens affections are much lesse right then the rest: And therefore a right affection and good heart [Page 78]towards the things which are heard, is a most necessary duty of hearing.

2 2 There are some impedi­ments and hinderances of this right affection vnto things knowne, which of necessity must bee remoued. Now wee must know, that whatsoeuer things do hinder the attentiue hearing, and sound vnderstanding of the Word, those also are blockes and lets to the right affection of the heart, therefore I leaue the Rea­der to looke backe vnto those impediments which are descri­bed in handling the said two for­mer duties of attentiue hearing and sound vnderstanding: And heere in two obseruations I will onely point at the summe of those impediments before handled, for it greatly hinders a right and ho­ly affection:1 First, if the Prea­cher bee cold, or luke-warme, if hee do not labour by all meanes diligently & prudently, to moue, inflame and direct the affections [Page 79]to that which is true and good, and on the other-side, to with­draw them from things false and euill: Secondly, say hee doe his duety, yet if the hearer,2 either by naturall corruption and malice of the will, be auerse from the pre­sent truth and good of vertue, and doe gladly embrace that which is false and euill, and fall into doubting of that which is true and good to come, and doth not desire it, nor is troubled with that which is false and euill: Ei­ther if that the hearer be infected with inueterate and euill man­ners, which are pleasing to our corrupt nature, and are easily conceiued, but not so easily cast off: Or with the outward glosse of good things, as of riches, plea­sures and honours, and of euill things, as of calumnies, condem­nations and persecutions, and so to bee with-drawne from a right affection towards truth and ver­tue, and inclined to an affection towards lies and vices, or to hy­pocriticall [Page 80]dissimulation: then is the affection of the heart much blurred and dis-ordered, and so are the things they heare not rightly affected.

3 3 The aduancements and helpes of this duety are no other but such as are prescribed in the helpes of the two former duties of attentiue hearing, and sound vnderstanding, where the reader may bee furnished with meanes sufficient to promote this duety. Yet to helpe the right affection of the heart towards vertues and the truth knowne, and also fal­shood and vices, we shall vnder­stand that these haue great force: namely,1 first, if the Preacher doe not onely put on the sense and right affection, by the grace and operation of the Spirit, according to the quality and quantity of the things spoken: but also giue all diligence in mouing the hea­rers affections thereunto, infla­ming and directing them to the loue of truth and vertue, by most [Page 81]weighty impulsiue causes, chiefly by the couenants and promises of God, by the examples of the godly, and the singular and ma­nifold benefite and vse: And also by stirring them vp, and stinging them, to the hatred and detesta­tion of falshood and vices, by the seuere interdicts and commina­tions of God, by the examples of wicked men, and the horrible discommodites ensuing: adding heereunto most penetrating and mouing words, Rhetoricall fi­gures, pronunciation and ge­stures, the more to moue the affe­ctions: Secondly, if the hearer by the motion of the same Spirit,2 doe follow the conduct of the Teacher, by a spirituall kinde of transmutation putting on the same affections, and that in re­spect of the couenants and pro­mises of God, and for the most excellent benefites that follow: As also mortifying and casting off the naturall malice of his will and inclination to vanity and [Page 82]euill, not regarding the false ap­parance and shadow of things good and euill; shaking off all hypocrisie and dissimulation, be­ing driuen thereunto by the con­sideration of the most grieuous interdicts, comminations and iudgements of God:3 thirdly, see­ing that aswell to the opening of our eares to attentiue hearing, and illumination of the vnder­standing, as to aduance the hearts both of the Preachers and hea­rers, to stand rightly affected, the good hand and worke of God the Father, the Sonne and the holy Spirit, is chiefly necessary: therefore in this respect, that the hearers heart may bee well affe­cted, God is to bee called vpon with prayers and sighes, in the beginning, midst and end of Ser­mons, to giue them this right affection of heart, towards the loue of the knowne truth and vertues, and the hatred of known falshood and vices.

4 4 The last duety required in a [Page 83]hearer, that hee may come to the full scope and drift of hearing Sermons: which is the glory of God, good of his Church, and his owne eternall saluation; is a resolued purpose of the practise of such things as hee hath heard, vnderstood, and is affected with­all, and that in the course of his whole life: And surely it is a most weighty exhortation which the holy Spirit vseth to stirre vp men to the hearing of the Word:Iam. 1.22.23.24.25.26. Bee yee doers of the Word, and not hearers onely, deceiuing your owne selues, &c. Where he admonisheth, that it is not sufficient to heare and vnder­stand Sermons, and to be affected towards them with a changeable and temporary affection, except there bee added withall a firme and fast purpose of the practise of them in our whole liues: there­fore as wee haue in the former dueties, so heere, wee will briefly shew: first, the nature of this setled purpose of practise: se­condly, the impediments of it: [Page 84]thirdly, the aduancements and helpes of it.

1 1 This serious purpose of the practise of good things heard, knowne and approued, is a grace giuen, whereby the hearer doth not onely resolue with a faithfull heart, that hee will apply vnto himselfe, and the vse and edifica­tion of others in euery Sermon, and in the whole course of his life, euery profitable doctrine, heard, knowne and approued, in euery state, as well prosperity as aduersity, before, in and after all his actions; but chiefly in per­plexed and intricate questions and obiections, most of all in the stratagems and temptations of Satan: so that it appeareth this part of the hearers duty belongs to the information of life and practise, and hath his originall from the other three duties: And not without cause is it called a serious and resolute purpose of practise, seeing so many vices do mainely oppose it: As, first, our [Page 85]inbred hypocrisie: secondly,2 transitory and temporary appli­cation in time of prosperity: thirdly, vaine boasting of our Christian profession,3 without amendment of life: fourthly, too much loue of our corrupt nature:4 fiftly,5 rash breaking into the handling of businesse: sixthly,6 carnall security, and such other euils as doe controll our purpose of holinesse: whereof there will follow a plentifull remembrance heereafter, when wee shall dis­course of the hinderances of ap­plication.

2 & 3. 2. & 3. The impediments and aduancements of the holy pra­ctise of things heard, vnderstood and approued, are the same which hinder or aduance the at­tentiue hearing, sound know­ing, and affectionate approuing of Sermons, and may fitly bee referred to either: But because this resolute purpose of practise and care of application in the whole life of man, as it is of all [Page 86]others, the difficultest part of the hearers duty, so it is the chiefest and most proper vnto a Christi­an, therefore the greater care is to bee had about them both, for which cause it will bee very fit­ting to set the same before our eyes more particularly, that eue­ry hearer may know what is the necessity of this application, and wherein it consists.

It is a thing most vndoubted that the vse and application of the doctrines wee heere deliuer are of singular benefite to the hearer: For without due vse and application, the best Sermons that euer were, are but dead bo­dies: Seeing these two, Vse and Application, are the very life and motion of Sermons, for more full declaration thereof, let vs briefly obserue, that Doctrines, Vses and Application, are as the tree, the fruite, and the gathering of the fruite; as the medicine the vertue of it, and the application, as money, the value of it, and the [Page 87]vse, as Christ, his benefites, and faith by which they are applyed: Now, as there is no benefite comes by the Tree without fruit, no benefite of fruit if not gathe­red; as no good comes by Phy­sick, if it haue no power nor ver­tue, nor helpe comes by the ver­tue of a medicine if not applyed; as there is no good comes by money, if wee know not the value of it, nor doth the value of it auaile vs if wee vse it not: as Christ profites vs not without his benefites, nor his benefites without faith to apply them: So Doctrine profites nothing ex­cept wee know the vse of it, and the Vse is to small purpose if wee doe not apply it. All that can be heard, if a man bee neuer so wise, without application, is but a dead letter, and the very letter of death.

That therefore this most ne­cessary point of application of Sermōs, without which there is no practise of holines, may the better [Page 88]bee knowne vnto the hearers, these points are to bee conside­red:1 First, of whom this applica­tion is to bee made, and when it is to be made:2 Secondly, by what meanes, and how it is to bee made:3 Thirdly, the impediments of application:4 Fourthly, the ad­uancements of it.

1 1 Who they are that make this application of doctrines, where we shall finde a three-fold hand employed in this great and difficult worke.

1 1 The hand of God himselfe, without whom it is most certaine that as there can bee no know­ledge of any wholesome do­ctrine, so neither can there bee any application and vse of it without him: for to vnderstand, to will, and to performe is from him,Ioh. 6.44. and him alone: No man can come to mee except the Father draw him, saith our Sauiour; and of himselfe hee saith, Without mee you can doe nothing: Ioh. 15.5. Nay; the Apostle saith concerning the holy Ghost, [Page 89] No man can say that Iesus is the Lord, but by the Holy Ghost: 1. Cor. 1.2.3. From all which places it is euident that it is impossible that euer any do­ctrine with his vse should bee ap­plyed without the speciall dire­cting hand of God: Now God doth apply the doctrine with the vse at two seasons: First,1 from euerlasting (for all things were present vnto him from euerla­sting:) Secondly,2 in time, for no­thing was done by him in time, that was not concluded, before all time, euen from the beginning of the world, and from euerla­sting, decerning and decreeing with himselfe, concerning the doctrines and vses of doctrines, to be applyed or not applyed to certaine men in time, by the ho­ly Spirit, through the Preachers and their Hearers, whom as mi­nistring causes hee vseth as see­meth best to his heauenly Wise­dome and good Pleasure, 2. in time, the holy Spirit of God hath applyed, doth apply, and vnto [Page 90]the end of the world will apply freely, the doctrines with their vses, that is to whom, when, and in what measure it thinketh fit, and that by the meanes heereaf­ter following: And these things which I haue spoken of the ap­plication which is made by God, are fitly remembred in the first place: first,1 because neither is the Preachers applicatiō, or Hearers, of any moment without it: se­condly,2 because so wee meete with a two-fold errour:1 first, the opinion of opus operatum: that is, that it sufficeth to go to Sermons and heare them, and that for the workes sake God will respect vs:2 secondly, the most dangerous opinion and perswasion of some hearers, who thinke it in their power to apprehend wholesome doctrine, and to bring forth fruits worthy thereof.

2 2 The Preacher, as the Am­bassadour, Seruant and chiefe In­strument of the great God, doth not onely bring that spirituall [Page 91]medicine (namely the heauenly doctrine) in the name of God, bearing witnesse of the singular power and profite thereof, but also doth apply the same to his hearers, and that at two seuerall times: first, in, and at the Ser­mon, whilst after the doctrine is handled and the vse shewed, hee admonisheth the Hearer, that it is not sufficient that he know the doctrine and profite thereof, ex­cept hee apply them both also vnto himselfe: For not the hearers, but the doers of the Law shall bee iu­stified: And also whilst hee de­clares to the hearer all those things in which true application consists, of which wee shall pre­sently speake. Secondly,2 after Sermon the Preacher applies the doctrine with the vse; and that 1. Publiquely, 2. Priuately. First,2 Publiquely, not onely exhorting to thankes-giuing for the great benefite, of the will of God, ma­nifested in his Word vnto vs, and touching the doctrines which [Page 92]are to his glory, and many waies to our owne comfort and bene­fite, and to the destruction of the Kingdome of Satan; and to seri­ous inuocation, that God would bee pleased more and more, to write and imprint the doctrines with their vses in their hearts: but also by giuing of thankes, and calling vpon God for a blessing, to giue a holy example of them both to the hearers: And, second­ly, more priuately after the Ser­mon, the Minister applies the doctrine with the vses, if by pri­uate prayers hee intercede with God, not onely for himselfe and his family, but also pray vnto God for his hearers, that his la­bours may not bee in vaine, if by application of the doctrines and vses, hee by his owne example go before them, and become the type of his Flocke: if hee dili­gently obserue euery an and person vnder his charge, and by others do enquire of them how they carry themselues in the ap­plication [Page 93]and practise of the do­ctrines and vses; that, if they do well, hee may stirre them vp, by commending their godly care, to go forwards cheerefully; if they doe euill, hee may admonish blame, correct, with-draw them, and not desist heerein till he per­ceiue the fruite of application in them. And in this holy worke, the assistance of euery Magistrate is required, that hee haue a speci­all care that those things which by the benefite of the Ministery God hath reuealed in his Word, may flourish in the faith and life of their people, that they may bee put in execution, and so ap­plied that they may bring forth fruite.

3 3 From this duty of applica­tion the hearer can by no meanes be excluded; For hee is, by the working of the Holy Ghost, ac­cording to the good pleasure of God, to apply vnto himselfe the doctrines and vses deliuered by the Preacher: Seeing the Holy [Page 94]Ghost vseth the hearer as his in­strument, to beginne and perfect his owne worke in him; which holy duety the hearer is to per­forme to himselfe, both at the Sermon, and also after Ser­mon: At the Sermon, whilst the hearer by the benefite and motion of the holy Spirit apply­eth, especially to himselfe, all those things which in gene­rall were deliuered by the Prea­cher to the whole Assembly: And after Sermon hee is also to make the like application both publiquely and priuately: Pub­liquely, whilst with a ioyfull thankes-giuing, together with the Preacher and the Assembly, hee prayseth the name of God, for his singular and in estimable fauour of the reuelation of his sauing truth vnto him, and by serious and ardent supplicati­on intreate of God, that by the working of his holy Spi­rit, hee would bee pleased to bring to passe, that the do­ctrines [Page 95]and vses hee hath heard may take deepe roote in his heart, and may in his whole life aboundantly bring forth fruit acceptable to God: And these two things let him priuately con­tinue and often repeat.

But besides, the hearer must priuately apply vnto himselfe the doctrines with the vse, in euery condition of life, as well in aduerse as prosperous times, and that both before, amongst, and after all his actions: But chiefly when any perplexed ca­ses, or intricate questions are obiected vnto vs, either by others, or by our owne flesh: But chiefly when Satan solli­cities vs by his Stratagemes, sleights and grieuous tempta­tions, to errours in the saith or life, that is, to heresies and sins: whilst he endeuours to bring to passe, that either wee doe not at all regard the good of vertue, or else performe it not lawfully, or at the least not [Page 96]with a right end, and so ende­uours to bring vpon both body and soule, not onely temporary, but eternall dangers.

2 Hauing shewed that God, the Preacher,2 and also the Hearer himselfe, must all concurre in ap­plying the doctrines and vses, we must now see how, and by what meanes this application is to bee made. In the meanes and manner of application which must bee made of the hearer, two things are chiefly to be obserued: First, what things are to bee eschewed as enemies to this application:1 Secondly, what things are to bee embraced as helpes vnto it:2 In which two points are those other two parts formerly observed in handling this matter of applica­tion contained, which I called the impediments and the ad­uancements of application, and follow to bee spoken of in the third and fourth places.

3 The impediments of appli­cation which are to bee abando­ned, [Page 97]being such as hinder the suc­cesse of Preaching, and cause both doctrines and vses to bee abused, are, First, that vulgar, but most pernicious opinion, that it sufficeth to heare the word of God, to vnderstand it, and with a transitory sense of the fruite and profite thereof to bee affected: albeit the practise of it bee not extended through our whole liues. This dangerous conceite is strongly shaken and ouer­throwne by our Sauiour in the parable of the Seed,Mat. 13.19 20.21.22. which falling in three sorts of ground, namely, by the way side, in stony and thorny ground, was caught away choakt and withered, and all be­cause there was no application: And no lesse sweetly cheecked and branded with the note of deceiuing themselues, is the same opinion by the blessed Apostle.Iam. 1.22.23 24. But aboue all, that fearefull com­mination of Christ is not to bee forgotten:Luk. 12.47 That seruant that knew his Maisters will, and pre­pared [Page 98]not himselfe, nor did accor­ding to his will, shall bee beaten with many stripes: Nor yet that of the Apostle, so strongly aggra­uated in fiue verses:Heb. 6.4.5.6.7.8. That the earth which brings forth Thornes and Bryars is reproued, and is neere vn­to a cursing whose end is to bee bur­ned: Therefore let this most vaine perswasion, and peruerse cu­stome bee blotted out with this consideration;Math. 7.21 That Not euery one that saith Lord, Lord, shall enter into the Kingdome of Heauen, but hee which doth the will of God who is in heauen: Iam. 1. And those that bee hea­rers of the Word, and not doers, doe but deceiue their owne selues. 2 Se­condly, a vaine perswasion and glorying in the title of Christia­nity, without any change of life, or application of the doctrine of Christ to themselues.3 Thirdly, the not vsing of force against our desires and delights, by applying of those profitable things which are taught out of the Word, and fighting with our corrupt nature: [Page 99]by which meanes application is much hindred, as wee may see in those. Guests that being bidden to the Supper,Luk. 16.14 excused them­selues by their seuerall employ­ments of seeing a Farme, marry­ing a wife, and trying two yoake of Oxen. Fourthly,4 rashnesse and rushing into businesse, is a great enomy to application; namely, when men thrust themselues into the handling of businesses, with­out any censure or tryall of their liues, counsels, words and acti­ons, to the touch-stone of the doctrines contained in the word. Fifthly,5 the horrible carnall secu­rity of the greatest part of the world, running vpon their owne destruction, euen in the entrance, hinders much the application; for heere hath Satan a wished occa­sion of sowing his Tares. Sixth­ly, the too much care of this life, of the belly and pleasures, whilst in the meane time, not onely the generall care which all Christi­ans ought to haue, but also the [Page 100]speciall care which concernes euery man in his place and cal­ling, is neglected: And this is not the least impediment of ap­plication, and therefore wee must labour by Gods grace to take this out of the way, that the hea­uenly doctrine may finde place. Seuenthly,7 opus operatum, is not the least poyson of application; to wit, a conceite wherewith ma­ny falsely perswade themselues, that it sufficeth to bee Baptized, at certaine times to frequent the Temple, for an houre to heare a Sermon, which happily may strike the eare, but neuer wound the conscience; and happily some­times with others receiue the ho­ly Communion, and performe such other outward rites and ce­remonies; but yet without all vnderstanding, or inward moti­on of the heart, or amendment of their liues.8 Eightly, the vaine hope of a longer life makes ma­ny slow in applying the most profitable doctrines: for they sup­pose, [Page 101]that albeit for the present, they omit and neglect the appli­cation; yet there remaines a great part of their time behind, where­in they will expresse the doctrine in their liues: And if they chance to fall into any disease, or bee brought neere death, that then it will bee a fit time to performe these things. Ninthly,9 the euill examples of such as do daily, but securely contemne the word of God, doe hinder and disturbe many from applying the doctrine to themselues:Eccl. 8.11 For, Because sen­tence against an euill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe euill. Tenthly,10 the de­testable hypocrisie of those men that with an externall visard of piety, do set vpon men, and giue a goodly shew of goodnesse, like painted wals, and whited Sepul­chres, such as were the Pharises, but especially hee that was not like other men, and scorned the Publican in respect of himselfe.Luke 18. [Page 102]Eleuenthly, this Diabolicall stra­tageme of Satan in making men beleeue, that they may serue two Maisters,Math. 6.9 10.11.12 God and the world, God and the flesh, against the manifest truth of our Sauiours owne mouth, doth also preuaile with many men, who would not seeme to be altogether Atheists, not to make any application to themselues of the good things they heare.12 Twelfthly, also feare of the crosse and persecution, with-draw many from the appli­cation of the heauenly doctrine of Christ: for the flesh and the deuill obiect, that if thou in thy life shalt professe the knowne truth, thou shalt cast thy selfe in­to manifest danger of life and goods.13 Thirteenthly, nay both Scripture and experience doe teach vs, that some are growne to that madnesse and malice, as not to bee ashamed,Rom. 6.1. to draw the most profitable doctrine of Gods ho­ly Word into an occasion of sin­ning. These Impediments and [Page 103]Lets, the Preacher must not one­ly set forth in his Sermons and conferences, but also the Hearers must with all care and diligence obserue and shunne them, as the maine pests of application.

4 4 Thus hauing runne ouer such things as the hearer is chiefly to abandon, except in ap­plying the holy doctrine of Christ, hee will cast himselfe vp­on a snare and stumbling blocke, I will in few words teach where­in this soule-sauing applicati­on consists, that the sincere Pro­fessors may know how to exer­cise themselues therein with a holy endeuour: Therefore, first,1 wee must know, that the very beginning of all application, is a serious and fixed purpose that the Hearer hath, of what condition soeuer hee bee, that hee will by the grace and helpe of Gods Spi­rit, conforme himselfe, and all his internall and externall actions, at all times, as well in prosperity as aduersity, according to the [Page 104]doctrines in the Word of God proposed.2 Secondly, seeing our nature after the fall of our first parents, is so depraued, that it neuer agrees with the will of God in the sacred Word reuea­led, the Hearer must certainely resolue with himselfe, that there is no other way of application, but that both in his entrance in­to the Schoole of Christ, and in his progresse thorow it, hee deny himselfe, seeing Christ hath so admonished before hand: Hee that will bee my Disciple, let him take vp his crosse, deny himselfe and follow mee: For application must begin at the mortification of the old man, and it must end at the quickning of the new man. Thirdly,3 it is not the last, nor least part of application, to haue, and sensibly to feele the combat betwixt the Old and New man, the Flesh and the Spirit, which all the faithfull seruants of God in this world must haue in them­selues: In which conflict and [Page 105]combate of the flesh and Spirit, the regenerate part, by the power of God, doth euer ouercome the vn-regenerate, through the ap­plication of such doctrines as are in Sermons handled out of the sacred Scripture. Fourthly,4 to the application of Doctrines and V­ses this is further required, that the Hearer doe 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 heauenly doctrines the square and rule by which to examine his whole life. This is a singular part of application.5 5. These holy ensuing effects will necessarily follow the censure and exami­nation which euery faithfull hea­rer shall make of himselfe; for in them the power of application doth wonderfully shew it selfe: for this probation and examina­tion of our liues and all our acti­ons, being vsed, will in part shew [Page 106]that there is some congruity with the will of God reuealed in his Word, and that hee hath labou­red something to apply vnto himselfe the heauenly doctrine, and to conforme the actions of his life vnto it. This will also stir vp in him thankefulnesse for the benefite of application, freely be­stowed on him, by the working and motion of the Holy Ghost; and also it will stirre him vp to prayer, that there may bee gran­ted him the continuance of so great a benefite, and that at last it may come to perfection in him. And whilst on the other side hee shall behold a discrepan­cy and dis-agreement 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 certaine godly and health-giuing sorrow for his neglect, and an humble deprecation vnto God to keepe him from the euils ensuing [Page 107]such lame and in-sufficient appli­cation. Sixthly,6 to conclude, if the Hearer do vnderstand by the word of God, and his often cen­sures and examinations, that sin doth cleaue to all the children of God as long as they are in this world, and that none of their actions are in euery respect pure and perfect; his heart will bee inflamed with a holy desire of his heauenly Countrey, and of the glory there prepared for the sonnes of God, where there shall bee a full and most perfect appli­cation and congruity of our acti­ons with the will and pleasure of God. And these things which I haue spoken of the application which euery Hearer is to make of the doctrines and vses proposed out of Gods word, are such as must be conspicuous and euident through his whole life, and all the actions thereof.

3 The Hearers duety after Ser­mons, to the end he may come to the scope and end of them.

Now wee must vnderstand that to the performance of this last duety of hearing, which is of our exereise after Sermons, a three-fold duety is required:1 first, Publicke, which is performed in the Assembly presently after Ser­mon: secondly,e Priuate, which is done in priuate with a mans selfe: thirdly,3 Priuate and Pub­licke together, which both may and ought to be done, publiquely and priuately.

1 1 The Hearer for his publicke duety after Sermons,1 is. First, to giue place to the holy exhortati­ons hee hath heard, and to suffer them to sinke and settle in his heart.2 Secondly, to giue thankes and pray vnto God with all the powers of the soule, and all de­cent actions of the body, to blaze to his vse and comforts that which hath beene spoken; and [Page 109]this may bee done, either by re­peating the Lords Prayer, or any other, collected from the matter of the Sermon. Thirdly, to sing Psalmes with the multitude,3 which godly Psalmes doe banish all idle, wandring, wicked and vnprofitable cogitations, driues away all perturbation and sor­row of heart, and makes him de­part with a more pleasant and peaceable heart from the Ser­mon. Fourthly,4 hee is to receiue a blessing from God by the mouth of the Preacher, for that blessing which God commanded the Priest to vse in Moses Lawe, is to bee said and applyed to eue­ry hearer:Numb. 6.22.23.24.25.26.27. And this is his pub­licke duety after Sermons, before the dismission of the Assembly; Onely let mee admonish, that it is a custome, of all others most odious, and least becomming a Christian of all others, which is in many places vsed▪ and where­by this duety is quite neglected: namely, that whilst the Preacher [Page 110]is in his Sermon, or at least be­fore hee haue done and giuen the people the blessing of God, which is the closure of his Mi­nistery, and seale of sanctificati­on, some are going out of the Church, and others comming in, as if it were a Market, and many of the audience doe so haste to bee out, before the exhortation bee heard concerning things re­quisite, before giuing thankes and inuocation of Gods name, before their praysing of God in singing of Psalmes, and before the Ministers blessing of the peo­ple, as if they were to heare some coniurations, execrations, incan­tations, or cursings and ban­nings. A great and manifest ar­gument is this, of no attentiue hearing, of no sound knowledge, of no right affection, nor yet of any serious purpose of practise, when they doe in the very thre­shold and entrance transgresse from tho Kings high way of Ap­plication, therefore this mischiefe [Page 111]would be opposed as well by the Magistrate as the Minister, and by all sincere Hearers whatso­euer.

2 2 The priuate duty of Hea­rers I comprise in three obserua­tions. First,1 that what the Hea­rer during the Sermon shall pro­pose to himselfe touching the practise, that same hee doe seri­ously performe, and that is, that hee flee and abandon those thir­teene seuerall pests and banes of application before rehearsed: as also entertaine those sixe meanes and helpes of application in the same place spoken of. Secondly,2 that the Hearers, after the exam­ple of the Berrhaeans, do enquire, by a godly and moderate exami­nation, of the consent, or dissent, of Doctrines with the word of God, or from it. Thirdly, that Maisters and Mothers of Fami­lies, take an account of their chil­dren and seruants,Deut. 6.7. touching the Sermons they haue heard. Fourth­ly, that they vse godly conference [Page 112]with others of the things they haue heard in Sermons, to the end mutually to helpe and edifye one another.5 Fifthly, that they consult with their Teachers,Mal. 2.7. Act. 8.30.31. or such as are better able to satisfie them, then they can themselues, in things obscure and doubtfull. Sixthly,6 that they lay vp the good things they heare and vnderstand in the store-house of their Me­mories. Seuenthly,7 that in faith and life they doe expresse the do­ctrine according to all the parts of application before mentioned, which for the largenesse, necessi­ty and profite of them, would bee well printed in the me­mory.

3 3 The duety of Hearers after Sermons, priuate and publicke, may bee surueyed in these few obseruations.1 First, that the Hea­rers bee thankefull to their Tea­chers, allowing them liberall and louing maintenance.2 Secondly, that they bee charitable to the poore, according as God hath [Page 113]enabled them. Thirdly, that they promote,3 and set forwards all Schooles of learning. Fourthly,4 that they labour to propagate and enlarge the Religion of Christ by all holy meanes. Fifth­ly,5 that they submit themselues willingly to the censures, admo­nitions and iudgements Ecclesia­sticall and Ciuill, Priuate and Publicke, chiefly to the Do­mesticall or Prouinciall, or other such Visitations and Examinati­ons, as are godlily instituted for the further encrease 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 sinewes of all Sermons are quite cut asunder, I will commend vnto the Reader in as short a discourse as I can fit­ly conceiue it, considering there­in onely these three things: First,1 what it is: secondly,2 who are to censure and examine: thirdly,3 [Page 106] [...] [Page 107] [...] [Page 108] [...] [Page 109] [...] [Page 110] [...] [Page 111] [...] [Page 112] [...] [Page 113] [...] [Page 114]what are the miseries which fol­low and fall vpon men, when these censures and visitations are neglected.

1 1 This censure and visitation that I speake of, it is nothing else but an examination and proofe of the actions of the Preacher and Hearer, which consists in these two things:1 first, that they haue a respect to the rule of acti­ons, in this Treatise described, or such like, drawne from the word of God:2 secondly, that there be an aduised obseruation and in­quisition set downe, whether the actions of the Preacher and Hea­rer bee conforme to that rule of God: Now the actions of which the censure and examination must passe, are either such as haue respect to the Sermon it selfe, namely, how the Preacher doth teach, and the Hearer learne, or to the fruite and benefite arising from Sermons, as well in the life of the Preacher as of the Hearer: as well the common fruite which [Page 115]is required of euery Christian, as those more proper, required of euery man in his Office and Cal­ling.

2 Now those that are to cen­sure and examine the actions and liues both of Preachers and Hea­rers are in a double difference:2 For first, this censure,1 iudgement and triall of mens liues is to bee made by men: secondly,2 when they faile, it is certaine God will neuer bawke nor faile to censure, and that soundly, and hee is the second Censurer. First, man is the censurer,1 for hee is Gods agent to bring himselfe and others to glory. Now men doe censure, as you know, either pub­lickely or priuately: and the pri­uate censure is either done by the Preacher or Hearer; the Preacher may and ought to censure both himselfe and his Hearer: himselfe, whether hee Preach according to the true Rule, and liue according­ly, and so seale the doctrine that hee Preacheth: the Hearer hee [Page 116]censures, namely, how hee learnes, and liues according to that hee learnes: But for the Hea­rer his censure is directed, either to the Minister to himselfe, or others, for of all these is hee the censurer: to enquire and enforme himselfe, whether the Preacher himselfe or others, doe Preach, heare and practise as becomes eueryone of them in their seue­rall places and callings: and this hee must doe, not onely, that God blessing our endeuours, wee may bee by our selues amended; but also that mutuall and inter­changeable admonitions may be vsed to the common edification of all. And this is all I will say concerning this priuate censure and examination: onely this I will beg of God, that hee will giue such a measure of grace to all, both Preachers and Hearers, that they may haue more and more, regard of this censure: for the omission of it, or the not dili­gently regarding of it, is the one­ly [Page 117]cause why many, and that most, heauenly Sermons do passe away without fruite or comfort, as too too manifest experience in euery part of this Kingdome sheweth.

Now the Publicke Censure and Examination, both of Prea­chers and Hearers is either be­longing to the Church and Ec­clesiasticall persons, or to the Po­litick and Ciuill Gouernours: the Ecclesiasticall censure which is ordered by Ecclesiasticall per­sons, the Ciuill Magistrates, or persons sometimes assisting them: is first exercised in the conuen­tions made by the Minister of euery seuerall Church: Secondly, in Classicke and approued Sy­nods and speciall Visitations, where the censure is made by the Visitors and Ministers of Chur­ches adioyning, and other Poli­ticall Officers, not onely concer­ning the Hearers, but also Prea­chers, Church-wardens, distri­buters of Almes, Teachers of [Page 118]Schoole and their Scholers: Thirdly, in generall Visitations and Synodes by Ecclesiasticall persons alone, and this is the Ec­clesiasticall censure. But the Politicall censure is that which is done by Politicall persons: as, first, in the conuentions of seue­rall Cities, Streetes and Villages, where an account is taken of euery man by certaine Sworne­men how they leade their liues: secondly,2 in the yearely conuen­tions, where calling together the Maister of euery family in the Diocesse, an inquisition is made by the rulers concerning the liues of those Sworne-men, and men of a lower Office then is the head Magistrate, whether they bee conformable to the lawes or no:3 thirdly, when there is a cen­sure and inquisition by men of greater power, of, and concer­ning all Officers, Sworne-men and other Subiects. And hence may it appeare, that there is a most sweete harmony and pro­portion [Page 119]betwixt the Ecclesiasti­call and Politicall censures and gouernements, none of them hindring one another, but rather giuing each one another, mutuall helpe.

Yea, if wee respect the effects of both these censures wee shall finde in them an ex­cellent proportion: For those that are found in this censure to bee endued with singular gifts, and to liue agreeably to the Word of GOD, and the Lawes, whether they bee Prea­chers or Hearers, are not onely for the promotion of Gods glo­ry, and the publicke and pri­uate saluation both of body and soule to be commended, but also to bee preferred to greater Offi­ces and Places: But seeing of those Preachers and Hearers who liue not agreeably to the Word of GOD, and the Lawes, there are certaine degrees; they must bee dealt withall according to the quality [Page 120]of the offence: and heere wee must obserue that both the Ec­clesiasticall and Politicall cen­sures haue their certaine degrees and distinct orders of punishing offenders, wherein the said two censures doe most swee [...]ly con­spire and agree.1 First, the Eccle­siasticall censure in their conuen­tions doth brotherly and graue­ly correct, admonish and counsell such as are blemished with any crime, and this fitly answeres to the increpation, admonition and threatning that the Polititians vse.2 Secondly, if thus they bee not reformed, but that they run into more grieuous sinnes, they are suspended from their office, and the vse of the Sacraments; and this answeres the imprisone­ment which the Ciuill Magi­strate vseth, and such other Ciuill amercements.3 Thirdly, but if they bee not by such suspension restrayned, but frowardly and wilfully persist in their wicked­nesse, then stands there need of a [Page 121]debarring and excluding them from entrance into the Church; which answeres to the exclusion & banishment Politicall. Fourth­ly, yet if not by this meanes hee can bee bridoled, then the last remedy is to bee ministred, name­ly, excommunication, where­with being cut off from the bo­dy of the Church, hee is deliue­red vnto Satan, and this answeres to the capitall punishment of death by the Magistrate. And thus do wee see the effects of the Ecclesiasticall censure, as well to­wards Heretiques and Schisma­tiques, as wicked and vngodly Preachers and Hearers. Now a word of the effects of the Ciuill censure against the like offen­ders, which answeres squarely to the former Ecclesiasticall cen­sures.

For first the Ciuill Magistrate blames,1 admonisheth and threa­tens offenders; and what is this but the brotherly Ecclesiasticall correction? Secondly, hee impri­sons, [Page 120]or layes some amercement vpon them, for some grieuous offence, by which imprisonment the wicked doer is suspended from the conuersation of men, and depriued of the vse of his accustomed meate and drinke, and that by mulct and amerce­ment, something is taken from him which belongs to the susten­tation of his life, and this punish­ment answeres to the Ecclesiasti­call suspension.3 Thirdly, there is an exile and banishment out of the Kingdome inflicted vpon him; which answeres to the Ec­clesiasticall exclusion out of the Church.4 Fourthly, there is the punishment of death, whereby a man for some capitall offence committed against God, or man, is taken from the society of men, and deliuered to death: and what is this but a resemblance of Ec­clesiasticall Excommunication? All these censures, if they were seriously, carefully and lawfully extended, and practised, against [Page 123]offenders, wee 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 regardlesnesse and neglect, nor such impiety, wickednesse and scandals as are euery where rife.

2 2 But because men are indul­gent in this great cause of Gods and their owne saluation, there­fore comes God himselfe, as the second Censurer, for it is not to bee thought that either hee slum­bers or sleepes, or yet that hee stands in need of any laborious Inquisition and Demonstration: but when men thinke that God regards not their actions, not wil distinguish betwixt the good and bad, the religious and pro­phane Teachers and Hearers: Hee himselfe doth thus speak of him­selfe by the Prophet in a full dis­course,Ezech. 34. that hee will both by be­nefites and iudgements shew in deed that hee discernes betwixt [Page 124]the good and bad Teachers and Hearers, and that it is not all one to him whether any man doe his duety or doe it not; and there­fore that hee may shew that hee much regards both the good and godly Teachers and Hearers, hee diueisly powreth his benefites vpon thē, albeit happily the flesh doe often iudge otherwise; but especially he blesseth them whilst by his mighty power hee turnes their crosses into a wholesome medicine vnto them: But that hee may shew how much he is offen­ded with vngodly and carnall, both Preachers and Hearers, and such as make no conscience of Preaching or hearing, and for that cause takes their workes and actions into his most iust bal­lance, Hee doth euery where in the Scripture sufficiently de­clare: but aboue all by his most seuere iudgements inflicted vpon men and Nations, for their cold­nesse and remissenesse in censu­ring of ill-hearing and practising [Page 125]the will of God, which is the last obseruation of this discourse. Therefore the miseries and iudge­ments that befall particular men, and whole Kingdomes, for the neglect of these censures come now to bee considered: Let vs behold them in a three-fold most grieuous kind of singular punish­ments: 1. Internall. 2. Externall.1 3. Eternall. First, Internall,2 whilst both in the Preachers and Hearers hee punisheth sinnes with sinnes,3 deliuering them in­to spirituall darkenesse,1 and into a reprobate sense, which of all other plagues is the most grie­uous. For if God so punished the neglect of the Gentiles, who by the Sermons of nature Prea­ched vnto them, did not regard rightly to know and worship him, as wee may reade, Rom. 1. from the 18. verse to the 17. of the second chapter, what shall wee thinke will hee lay vpon them who haue had that excel­lent light of the sacred Scrip­ture, [Page 126]and yet haue neither right­ly in their Sermons handled that Treasure, nor yet attentiuely heard it, much lesse soundly vn­derstood it, and carried a right and holy affection towards it? Is not this most heauy censure and iudgement of the Apostle verified of them,2. Tim. 3. They haue a shew of godlinesse, but haue denyed the power thereof: Euer learning but neuer coming to the knowledge of the truth? Surely this fearefull pu­nishment seemeth to bee at this day powred out vpon the grea­test part of those who haue taken possession of the word of God, and boast thereof, but haue vt­terly denyed the power thereof: either wickedly corrupting it, or else not exercising themselues in it with that care, reuerence and zeale that becommeth; or still hearing of it, but without profite, vnderstanding or fruite: and whosoeuer shall vn-partially view either the state of the Po­pish, or yet the reformed Church, [Page 127]shall not bee able to deny this truth. O that hee who is the Author of all true light, and en­lightning truth, euen God him­selfe, would bee pleased to take this pest and infectious euill, both from the Preachers and Hearers who are infected with it; least at length themselues be taken away, and cast into eter­nall darkenesse and extreme tor­ments both of soule and body. Secondly, the fearefull externall plague and punishment of God doth often follow the internall:2 By externall I doe not vnder­stand chiefly the diuerse crosses and afflictions wherewith any man in particular is exercised: but those grieuous and vniuersall punishments of impious King­domes, Countries,Leu. 26. Deut. 32. Ezech. 5.16.17. Ezech. 14.21. Cities and Townes, of which sort there are foure remembred in the Scrip­tures, as plague, warre, famine and beasts.

There is no question but it is a fearefull thing to bee afflicted [Page 128]with any of these plagues; but yet more fearefull if two at once bee sent vpon a people; and yet more fearefull if three concurre together, as wee reade there did at the siege of Ierusalem, which would not know the time of her visitation: but of all most horri­ble is it, if all foure at once bee inflicted vpon men, which hap­ned to the Iewes who contem­ned the word of the Lord, in the time of Ieremy and Ezekiel: And surely the censure of God is most grieuous; wee haue had our parts of it in a high measure, the plague taking away in one yeare in one Towne 37000, besides the infi­nite numbers that died thereof in euery quarter of the Land; wa­ters breaking into the maine and drowning men, women, goods, and much riches: Fires breaking forth and deuouring whole Townes, with infinite treasures; to speake nothing of famine; that hath much infested vs for many yeares together: yet are wee all [Page 129]secure, carnall, blinde, slouthfull, petulant and most peeuish and peruerse, both Teachers and Hearers, either not ministering due censures and visitations, or not enduring them to bee admi­nistred: but except wee be row­sed vp, their rests yet more grie­uous things to fall vpon vs, as these are; Thirdly, eternall pu­nishments of body and soule:3 for Christ who shall at the last day come as a iust Iudge, shall or­daine the last censure both of godly and vngodly Teachers and Hearers: This censure himselfe doth illustrate and set forth with singular comparisons of like things, taken, first,Mat. 13.34 from the Har­uest where the wheate shall bee purged from the cockle and tares which was sowne whilst men slept; secondly, from the se­paration of the good fish from the bad; thirdly,Mat. 13.43 from the rewar­ding of the faithfull seruant,Mat. 24.44 and punishing of the vnfaithfull: fourthly, from the comming of [Page 130]the Bridegroome,Mat. 25.1. where the fiue wise Virgins (by which vigilant Preachers and Hearers are no­ted) doe enter into the Marriage Chamber of heauen with the Bride and Bridegroome; but the fiue foolish Virgins (by whom slouthfull, carnall and wicked Preachers and Hearers are ment) are thrust out from the ioyfull Marriage; fifthly, from the ac­count which the Lord requires of them to whom hee trusted his Talents;Mat. 25.14 sixthly,Mat. 25.31 from the Iudge before whom an infinite multi­tude of men stood to bee censu­red;Mat. 25.32 seuenthly, from the Shepe­heard separating the Sheepe from the Goates: and the same con­cluding censure of Christ, Iohn Baptist remembers by purging the Floore,Math. 3.12 and separating the Chaffe from the Wheate.

In this censure and triall of Christs, touching blinde guides, and lame followers, no clamours nor answeres will bee of any force, such as are at this day [Page 131]heard; where the worst of men do boast of the Lord, his Word, and Glory: For Christ shall say,Math. 7.21 22.23. Not euery one that saith Lord, Lord, shall enter into my Kingdome, but hee that doth the will of my father which is in heauen, &c. Nor shall the vaine excuses and shifts of those that are blindly led then auaile them, such as many now a daies vse, as if onely the Preachers must giue an account, and not euery Hea­rer who suffered themselues to bee seduced: Shall it not bee said to them, If the blind leade the blind, shall they not both fall into the ditch? Namely, the Ditch burning with fire and brimstome,Apoc. 21.18. which is the second death. O thou most sharpe and exquisite Censor and Iudge of Man-kinde, Father, Son and Holy Ghost, doe thou in mercy rowse and raise both Prea­chers and Hearers from their sound sleepe of sinne: let them know and acknowledge that this is the time of thy most gra­tious visitation, that they may [Page 132] [...] [Page 133] [...] [Page 124] [...] [Page 125] [...] [Page 126] [...] [Page 127] [...] [Page 128] [...] [Page 129] [...] [Page 130] [...] [Page 131] [...] [Page 132]bee more carefull and patient of thy most wholesome censure, that they may not bee inforced to beare that thy most heauy cen­sure internall, externall, eternall: but may ioyfully bee brought in­to their heauenly Countrey, and bee with Thee, and thy holy Angels, blessed, internally, externally; eternally: Amen.

The second Daies Labour of a Christian to the end that bee may arriue at the Port of Heauen, is to Me­ditate on sacred Things, for the further ena­bling of him in the course of godlinesse.

AMongst all the ex­ercises of a spiri­tuall life, as there i [...] none more diffi­cult then the pray­er of the minde, and meditation of the heart, so there is none more necessary: which thing is aboundantly ma­nifested, as well by the infinite testimonies of most holy men, as also by reason, daily vse and [Page 134]experience it selfe, so that it is no wonder, if to get the practise thereof there bee great care, dili­gence and desire required of euery man. To the happy lear­ning of this holy Art, there are two Schoole-maisters very ne­cessary: First,1 the holy Spirit of God; for if all good gifts come from aboue, much more this most excellent grace of holy Medita­tions, and therefore with most instant and humble prayer is this gift to bee sought for at Gods hands:2 Secondly, the practise of Meditation, for by it, as are all other Arts, so is that acquired; for as hee who seldome or neuer writes, shall neuer write perfect­ly, so hee that seldome or neuer Meditates shall neuer come to the perfect vse and vnderstan­ding of Meditation.

But besides, that wee may not faile in setting downe a right course of Meditation, two things are to bee considered: namely, the Method and Ma [...]er of Me­ditation: [Page 135]for it is very fit that we know before-hand, as well the manner how to meditate, as the matter and obiect about which our minde is to bee employed; else the want of either of these may so hinder our proceedings, that wee shall not bee able either to bestow our minds in this holy exercise, or to continue in it with that benefite which is to bee expected from it. And this exercise comes very neere the nature of prayer, if wee define prayer,Chrys. as some of the Fathers haue done, to bee a colloquy and speech with God; or an ascen­ding of the minde towards God:Damas. for Meditation generally signi­fies all the inward acts of the understanding, will, and other powers of the soule, when they are directed to God, and things aboue.

And indeed, Meditation is nothing else but a discourse of the understanding, and studious intention of the minde, diligent­ly [Page 136]insisting about the finding out of something, I say of the under­standing, either exhorting vs vn­to that which is good, or disswa­ding vs from that which is euill: and so weighing and digesting the godly things wee heare or reade to the worke of prayer, euen as the foode whereby the will is fed and made strong, and for this cause the manner of Me­ditation is to bee framed accor­ding to the worke of our will; namely, that Meditation may be vsed as an instrument whereby the will may bee affected with that, and vnto that, which is ho­ly and good; and for that cause may neither make too much hast, nor yet bee too slow, but onely may in such a sort bee exercised, as may best serue the heart, that when the will becomes inflamed it may bee interrupted, vntill that heate being well allayed, it bee fit to fall to it againe; for more labour must bee bestowed vpon the affection then the meditation [Page 137]it selfe, insomuch that by how much the meditation is shorter, by so much is the prayer more happy, being made fruitfull by the affection multiplyed vpon it.

In a word, that wee may come to speake of the matter and man­ner of meditation as wee haue proposed, this first vnderstand: that meditation is in two sorts performed: first, when we medi­tate of things which may bee perceiued by the senses, vnder corporall representations, as of the actes of Christs Passion: se­condly, or of things intellectuall, as of the goodnesse and excellent beauty of God, which albeit they may bee conceiued vnder some corporall imaginations, yet they doe not properly require it; but the whole thing it selfe, with­out the helpe of any representa­tion, is done by the vnderstan­ding. And according to these two manners of meditation, the pre­sence of God is distinguished: first, an imaginary presence, ac­cording [Page 138]to the first kinde of me­ditation: secondly, an intellectu­all presence, according to the se­cond kinde. Now the presence of God is a certaine application of the minde and affection, to God and heauenly things, conceiued either after an imaginary or intel­lectuall manner; which applica­tion is most necessary in all our Meditations.

Now come we to shew those two things, which I said before were principall helpes to those that would meditate aright, and those are the matter and me­thode or forme of meditation.

1 1 That wee may not be desti­tute of most fit matter to bee ta­ken into our meditations, briefly suruey these points following, as most necessary subiects to exer­cise our holy meditations vpon:1 1. meditate vpon those foute ineuitable Destinies and Diuine Determinations of God concer­ning Man, Death, Iudgement, Hell torments, and Heauens glo­ry: [Page 139] 2 2. of the vanity of this whole world, and the most glorious things therein, and the infinite miseries of mans life:3 3. Meditate on the sins of thy fore-spent life. 4. On the Life,4 Passion and Death of our Lord and Sauiour Iesus Christ; the Mysteries of his most holy Supper and Sacrament insti­tuted of him to put vs in mind of these:5 5. On the benefits of God past, present and to come:6 6. On the blessed Virgin & all the Saints in glory:7 7. On all vertues and vices, but especially such vertues whereof thou findest thy soule most barren, & such vices to which thou knowest thy selfe most in­clined:8 8. The book of the crea­tures:9 9. The Diuine perfections & Attributes of God, as his mer­cy, iustice, wisedome,10 &c. 10. All the sacred Scripture, but chiefly the 4. Euangelists and book of the Psalmes: 11. The Lords Prayer,11 ten commandements, the Creed.12 12. Thou maist meditate on all things contained in the whole [Page 140]body of Christian doctrine, from the one end of the Catechisme to the other.

Besides, thou maist 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 saluation and perfection: and that it shall not heerein bee amisse to follow the wisedome and direction of our Church, in­sisting in her steps for our helpe in this godly exercise: This wee shall doe, if on the solemne daies of prayer and holy exercises, wee shall diligently weigh with our selues, such Mysteries of Reli­gion as are on those daies propo­sed to bee reade and expounded to the people: If on the Feasts of the Saints of God, we reuolue in our mindes, their liues, deaths, vertues, and memorable actes, together with the glory they haue now happily attained. If vpon the Aduents of our Lord Iesus Christ wee shall duely con­sider [Page 141]the Mysteries of his holy Incarnation and Natiuity: If in, and during the Lent, wee seri­ously meditate on the holy Gos­pels appointed to bee reade dai­ly: If vpon the Lords day, wee consider with our selues the re­surrection of our Lord and Saui­our Iesus Christ, or the generall resurrection of all men, and the happinesse which those that die in the Lord shall attaine vnto, which the Lords day doth repre­sent vnto vs; or the benefites of God, or the Gospell of that day: or doe so dispose of these foure points, that euery month, con­taining foure Lords dayes, wee at once performe these, allotting vnto euery Lords day these seue­rall points. If also on such daies wherein wee receiue the holy Sa­crament of the Lords Supper, wee enter into diligent medita­tion of the Mysteries of that heauenly Sacrament, or of the passion and death of the Lord Ie­sus, whereof that was instituted a [Page 142]memoriall. If at such seasons as these, and also when wee shall haue beene present at Sermons, wee presently after, or within a conuenient time enter into medi­tation and repetition of things heard and conceiued: then shall wee make right vse of the Chur­ches wisedome and direction, and finde most apt matter for me­ditation.

And let vs know this withall, that euery Christian ought very often to handle and meditate on that vertue which hee knowes himselfe to stand most in need of; and on that vice which he chiefly desires to haue extinguished in himselfe: for as the body doth more desiringly seeke after, and more profitably and readily digest those meats which are most plea­sant and agreeable to the palate and taste; in like manner the soule should more frequently meditate, and as it were feed it selfe with those things which are to it more tastefull & profitable: for I am ful­ly [Page 143]perfwaded that the rule of Phi­sitions is as true in spiritual things as in coporall: quod sapit, nutrit, That which is sauory to the taste is nourishing to the stomacke.

Onely to end this point, let these three things be obserued in the matter of Meditation: first, that great care bee vsed in the be­ginning of euery week or month, in preparing of fit and sufficient matter of meditation which may serue for that whole time: second­ly, if it so fall out any day, that iust occasion of changing our ap­pointed matter of meditation be offered, as Sermons, or solemne exercises of prayer, and the like, then wee must deferre the medi­tation of that day vntill the next day following: thirdly, albeit there is much benefite arising from a setled course of prefixing to our selues certaine matters to bee meditated on, from weeke to weeke, and month to month, yet may euery one meditate on other matters in one & the same [Page 144]day; and because these few mat­ters of meditation following, seeme to bee more profitable and necessary to euery Christian then the rest, euery Christian may be­sides other matters of medita­on, take euery weeke these in or­der into his meditation: namely, first, to meditate on Monday vp­on death; secondly, on Tuesday, vpon the last iudgement; thirdly, on Wednesday, vpon the tor­ments of hell; fourthly, on Thurseday vpon the glory of heauen; fifthly, on Friday vpon the Passion of Christ; sixthly, on Saturday vpon his sinnes; and seuenthly on the Lords day, vp­on the benefites of God bestow­ed on Man-kinde.

2 Thus hauing briefly laid open the chiefe subiects and matters of euery Christian meditation, it is required that wee descend to the second consideration, namely, the methode and forme of Me­ditation: for it is to small purpose, it a man haue neuer so many [Page 145]good materials for building, if hee want the skill to vse them in building; and little benefite or none is had by knowing the matters whereon wee ought to meditate, vnlesse 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 mans desert: nor is it to bee thought that wee haue attai­ned the full knowledge of any thing, albeit we know what wee ought to doe, vnlesse withall wee know the order and manner of proceeding in it, and how wee ought to doe it: therefore I will onely set before your eyes cer­taine short methodes and formes of meditation vpon euery of the matters of meditation before na­med, and such as are easie for eue­ry vulgar capacity to learne and frequent.

[Page 146] 1 Concerning Death these things may bee chiefly considered and meditated.

1 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition so­euer.

2 2 How vncertaine a thing it is to know when, where, and how death will seize vpon vs.

3 3 How that in death all things in this world, euen the things that were most endeared to vs, will leaue and abandon vs.

Or thus.

1 1 What are the things which do vsher vs to our death, and as it were leade the dance; euen all all our infirmities and weake­nesses, all our griefes and paines in body or minde; all the potions and receits of Phisick, our friends and neighbours visitations and condolements.

2 2 What things do accompany our death, euen most bitter and extreme conuulsions and tor­ments [Page 147]of the body, the losse of our senses, depriuation of sound reason, departure of the naturall heate, anxieties and troubled­nesse of the minde, strong temp­tations, and often fearefull vi­sions.

3 3 What things doe follow death; buriall in the earth, neglect and forgetfulnesse amongst those that seemed sometimes to bee in­corporated into vs; rottennesse, stincke and loathsomnesse; and lastly the iudgement of the soule either to the ioyes of heauen, or torments of hell.

Or thus.

1 1 That death is the most ter­rible and fearefull thing of all the fearefull things that can bee con­ceiued.

2 2 That it is to be feared, con­temned and desired; feared, least it take vs suddenly; contemned, least the conceite of it should make vs saint cowardly; desired, least wee should seeme to die vn­willingly.

[Page 148] 3 3 How iust and reasonable a thing it is that euery Christian should, with all care and dili­gence addresse himselfe to a fit and due preparation of well dy­ing, that hee may bee assured at what time soeuer death sets vp­on him yet shall it neuer take him tardy and vn-prouided.

2 Of the last Iudgement these things are principally to be me­ditated.

1 1 Those most fearefull signes spoken of by our Sauiour in the Gospell, which shall be the fore­runners of that iudgement:Math. 24. the powers of heauen shall bee sha­ken, and all the kinreds of the earth shall then mourne.

2 2 The renouation of the world:2. Pet. 3. There shall bee a new heauen and a new earth, this pre­sent world being burnt vp with fire.

3 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet.

[Page 149] 4 4 The Maiesty of that Iudge, round about whom the whole Court of heauen shall stand.

5 5 The account that must then bee rendred of all things that are done in the flesh, whether good or euill, the opening of the bookes of our conscience, wher­by the secrets of all hearts shall bee manifested to the whole world.

6 6 The sentencing of them that haue done good vnto eter­nall ioy and glory,Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and tor­ment of body and soule, of which sentence euery word is aduisedly to bee pondered.

7 7 The most certaine executi­on of both those sentences, how and how long time to endure, euen for euer and euer and be­yond all times.

3 How to meditate on the tor­ments of hell.

In this meditation thou maist [Page 150]contemplate these three points: first,1 the place it selfe and the eter­nity of it:2 secondly, the tortures of the body in that place eternal­ly: thirdly,3 the torments of the soule euerlasting.1 First, conceiue that hell is a certaine perpetuall prison, full of fire and other innu­merable torments, wherewith those are affected that die in their sinnes vnrepented: Or thus; Hell is a certaine eternall 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 feare and horrour: so that there shall bee the want of all good things mans heart can con­ceiue, and the presence and aboundance of all euils where­with either man in this world, or the deuils in hell are tormented, and all these to bee endured, not for some thousands of millions of yeares, but for euer and euer. [Page 151]Heere then consider that what­soeuer is in hell is eternall. First, the damned himselfe is eternall, not onely in soule but in body too, so that neither himselfe nor any other can kill him, nor will God bring him to nought: They shall seeke death but shall not finde it: They shall desire to die,Apoc. 9.6. but death shall flee from them, so that God shall bee so farre from ful­filling their desires, that their mad desire to bee brought to no­thing shall encrease their horri­ble torment, in seeing they can­not obtaine what they so infi­nitely desire: Secondly,2 the place it selfe is eternall;Eccles. 1.4. for as the earth and heauen are eternall, so is hell also: Thirdly,3 the fire is eternall and vnquenchable,Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it; so that it is not ex­tinguisht not consumed,Esay 66. and yet doth euer burne: Fourthly,4 the worme neuer dyeth; the worme of conscience, for the rottennesse of the sin, of which it is ingendred [Page 152]and nourished, shall haue no end, and the liuely apprchension of sin and the punishment of it shall neuer cease,Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience, euer haue any end:5 Fifthly, the decree of God is vnchangeable and eter­nall; the sentence is past, From hell there is no redemption: no price suf­ficient to ransome them:6 Sixthly, all the punishments there, are eternall, because the sinnes for which they are inflicted are eter­nall, in as much as the Reprobate if hee could haue liued for euer, hee would euer haue had a pur­pose of sinning against God, Why then will wee make our selues guilty of eternall punish­ments? Why doth not this eter­nall fire feare vs? Why doth not this breath of God, this worme, this vnchangeable decree of God disturne vs?

And heere further meditate: first,1 the continuednesse of these torments without any interrup­tion [Page 153]or diminution for a moment; nay rather, by how much more as their wicked liues haue beene occasions of others damnations, by so much their torments in­crease: secondly,2 & yet for all this continuance, there is no habite attained in suffering to make them the lighter, but rather they seeme to be new, and by the im­patience of the damned to waxe fresh: For euen as the pride of them that hate God ascends euer more and more, so their anger,Psal. 73. fury, enuy, impatience, and mad­nesse increaseth: thirdly,3 that it is an vgly and most odious place, in which no light, though all bee on a fire: fourthly,4 a most narrow place in respect of the multitude that are in it: Fifthly, a most in­temperate place for heate; for there is the Lake of fire and brimstone; Sixthly,Apoc. 19. a most fil­thy place,6 the bodies yeelding an intollerable stincke: Seuenthly,7 the misery, infelicity and confusi­an that is there, for there is no [Page 154]respect of goodnesse, nobility, kinred, consanguinity, friendship or fidelity, all shall bee capitall enemies one to another, loading one another with all kinde of torments and vexations; none can endure the fight of another, the father shall detest the sonne, the wife her husband, cursing and biting one another, and most those that haue beene complices in euill shall now bee more mad one against another; and yet, that which makes it worse, they shall in despight bee enforced to bee together for euer, so that if they flie from some whom they hated, they shall fall vpon ano­ther more hatefull, and to make vp the full measure of misery, hee shall bee compeld for euer to dwell with his enemies that hate him, curse him, and yet can nei­ther stop their mouthes, nor his owne eares; nay, hee shall see none that wishes him well, or bemones him, but all increasing his sorrow.8 Eighthly, looke a lit­tle [Page 155]into the cruelty of the tortures themselues: for, first,1 euery dam­ned man and woman shall tor­ment one another, doing and saying all that may torment and vexe them: Secondly,2 the deuils themselues shall reuenge them­selues vpon them, with most ghastly aspects and vnspeakeable torments afflicting them: Third­ly, tho neuer dying worme of conscience,3 that miserable exe­cutioner of it selfe, shall bite it selfe with horrour, remembring the sinnes committed, and the good inspirations and meanes it had to auoide that damnable estate: Fourthly,4 the inuisible hand of God, which with his omnipotent power shall lie hea­uy on the damned: And if it bee a fearefull thing to fall into the hands of the liuing God in this life, how much more in that life from whence there is no redemp­tion? How d [...]e not our spirits faile vs to cons [...]d [...]r the infinite­nesse of [...]h [...]se corments, so long [Page 156]continuing, so vn-changeable, so eternall? If it bee a paine vn-expressible to lie a few weekes waking vnder some little sicke­nesse, and on a soft bed, how vn-speakeable a torment is it, to en­dure these torments so vn-vtte­rable?

2 2 Let him meditate on the paines and punishments of the senses; for by the same things where with a man sinnes, by the same shall hee bee punished: his eyes shall be tormented with the sight of his enemies, and horrible aspects of deuils; his eares with blasphemies, cursings, howlings, roarings and fearefull noices; his smell shall perceiue nothing but most abhominable stincke; his taste rellish nothing but worme­wood, gall, and other most loath­some stuffe; his touching nothing but infinite torments, from the crowne of the head to the soale of the foote: so that what the paine of eyes, eares, teeth, side, heart, goute, chollicke, stone, can [Page 157]expresse vnto vs, is there in a most vnspeakeable manner.

3 3 Meditate on the torments of the soule, and the inward fa­culties of it; the imagination shall be tormented with horrible formes and representations; the memory with continuall remem­brance of things euill, past, pre­sent, and to come; the vnderstan­ding so obscured that it can con­ceiue 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 al that is to be con­sidered, for yet rests the priuati­on of the infinite Goodnesse it selfe which is God, from whose sight for euer they shall be exiled, which of all other torments is, by the Learned, accounted the greatest. If wee conceiue griefe, which often kils, and that for the losse of a Kingdome when it is ta­ken from v [...]d [...] what griefe is that they conceiue for the losse of God? And to adde to the fulnesse [Page 158]of this torment, they shall bee shut out from beholding the gra­cious face of Iesus Christ, which the Angels desire to behold.

4 How to meditate on the glory of Heauen.

1 1 These points are conside­rable; first the place it selfe; se­condly, the persons with whom wee shall accompany; thirdly, the actes of the blessed soules, which are nothing else but continual re­ioycings and praysings of God.

2 2 The three sorts of good things which the blessed doe en­ioy; first, the good things of the soule; secondly, of the body; third­ly, the outward good things.

3 3 The three excellent perfe­ction of the soule: viz. Vision, Possession, and Fruition of God the Father, Son, and holy Ghost.

4 4 The singular perfections of the body: as the impassibility, the clarity and glory, the agility and subtility.

5 5 The ioy which euery one of [Page 159]the blessed shall enioy in all their senses, no sense but shall haue his full delight, and that in a more perfect manner then can in this world bee enioyed, or by mans heart conceiued.

6 6 Lastly, these seuen points following, may in one, or more meditations, be handled, as euery one shall thinke fit.

1 1 The excellency of that place, viz. the greatnesse, the blessed­nesse, the riches, the glory, of that heauenly Mansion.

2 2 The blessednesse of the bo­dy, which shall be endowed with those foure most admirable qua­lities; for it shall bee altogether most impassible, most bright and glorious, most nimble, and as the Apostle speakes, altogether Spiritu­all, so that without any let, it can penetrate all other solide bodies.

3 3 The blessednesse of the soule, but chiefly the wisedome of it, because it shall see God face to face, and all things in him; al­so that most high and soueraigne [Page 160]loue of God and our neigh­bours, and the infinite pleasure and exultation arising there­from.

4 4 The most pleasant society of all the blessed Saints and Angels of God.

5 5 The actions and exercises of the blessed, which are no other but perpetuall Contemplation, Ioy, Loue, Feastings, Pleasures, and continuall praysing of God. All shall bee there Magdalens, not one Martha; all outward action, and worldly negotiation, shall cease and bee quite bani­shed.

6 6 The aboundance of good things, which shall be in so great a measure, that nothing shall bee wanting which thou wouldst wish to haue, nor yet any thing shall bee present which thou wouldst wish to be away. And this thing thou shalt much better know, if thou wilt but truely compare the euils and miseries of this world, and the good things [Page 161]of that eternall happinesse toge­ther.

7 7 The eternity and lasting­nesse of this felicity and happi­nesse, which no time shall euer end, but shall last in the same ful­nesse for euer and euer.

There are also other formes of meditating vpon this glory of heauen: as, first,1 to consider with what infinite ioy and pleasure both of body and soule, thou shalt bee rauished to behold aboue thee, the most blessed Tri­nity, thy Lord and Redeemer Ie­sus Christ: Secondly,2 about thee the most desired society, and most magnificent company of our heauenly King: Thirdly,3 within thy selfe, the vn-speakeable blessednesse of body and soule: and fourthly, vnder thee, the world, hell, death, and deuils. Thus thou maist meditate on these things: or if thou wilt, thou maist consider all the good things which the blessed doe en­ioy, and the euils which they [Page 162]want, comparing them to­gether, that so they may make the stronger impression in thy minde.

5 How to meditate on the things that belong to the knowledge of a mans selfe.

1 1 Thou art to consider the time past,Ber. present, and to come: a course of meditation much com­mended & practised by the god­ly; and heere thou art to ponder:1 1. what thou wast:2 2. what thou now art:3 3. what thou shalt bee heereafter. Or to meditate duely in thy minde; 1 1. from whence thou art come; 2 2. where thou now art; 3 3. whither thou art to goe. Or thus; 1 1. what kinde of entrance there is of man into the world; 2 2. what kinde of dwel­ling and abiding hee hath heere; 3 3. what kinde of passage hee is to haue hence.

2 2 Thou must consider well, as the godly haue euer vsed and pre­scribed [Page 163]to others for a rule heere­in: first, thy selfe what thou art,1 and of what qualities: secondly,2 those things which are vnder thee, as the gulfe of hell ready to swallow thee: thirdly,3 the things which are about thee, as the world, the creatures, the deuills: fourthly,4 those things which are aboue thee, as Heauen, glory and perpetuall ioy.

3 3 To ponder seriously with thy selfe: first,1 what thou art by nature: secondly,2 what thou art become by thy sins: thirdly,3 what thou oughtest to be by grace and vertues: fourthly, what thou maist be by the grace of God, and thy holy endeuours.

4 4 To weigh diligently that excellent sentence of Moses. Deut. 32.29. Oh that they were wise, then they would vnderstand this; they would consider their latter end. First, Required that thou be wise: viz. 1 haue a sound taste and rellish of the things past, which are: first, the good things [Page 164]thou hast omitted to doe:2 second­ly, the euill and wicked things thou hast committed and done:3 thirdly,4 the most pretious time thou hast mis-spent: fourthly, Ie­sus Christ crucified thou hast contemned.2 Secondly, thou shouldst vnderstand things pre­sent; as,1 first, the benefites and blessing of God vpon thee in an vnspeakeable manner; 2 secondly, the extreme vanities of this world; 3 thirdly, the shortnesse, and as it were the nothingnesse of mans life; 4 fourthly, the diffi­culty and hard labour of mans saluation.3 Thirdly, that thou shouldst consider, and fore-see, thy latter end, those last things of this world; 1 first, death ineui­table, vn-auoideable; 2 secondly, iudgement, where the Iudge most iust and in-exorable; 3 third­ly, hell toments most in-suffera­ble; and fourthly, heauens glory most vn-speakable.

5 5 To expend and consider the foure causes of man from [Page 165]whence hee hath his being and well being; first,1 the Efficient cause which is God, of whom he was made; secondly, the Mate­riall cause,2 that is the earth of which his body was made; third­ly,3 the Formall cause, that is the soule endowed with the image of God; fourthly, the Finall cause,4 that is eternall blessednesse, for which cause and end man was created.

6 6 Thou maist consider thy selfe according to the diuerse and sundry states and conditions of man; first,1 in as much as thou art a man; secondly,2 in as much as thou art a Christian; thirdly,3 in as much as thou art endowed and en­riched with more blessings and graces, either temporall or spiri­tuall, then many others are; fourthly,4 in as much as thou art a publicke person, a Preacher or Minister in the Church, or a Ma­gistrate in the Policy and State.

[Page 166] 6 How to meditate on the matter of our sinnes.

1 1 The first thing which wee are to doe, is to consider and know our owne proper sins, part­ly to the end that they may bee feelingly knowne vnto vs, and partly that being known vnto vs, we may take the more true sorow and compunction for them, and make our repentance the more syncere and sound. And herein it shall bee to good purpose to di­uide this point into these consi­derations: first, the multitude of our sins; 1 secondly, the grieuous­nesse of them; 2 thirdly, the harmes and euils they bring with them.3 And for the multitude of our sins, that we may haue the more exact knowledge of them, it shall not a little profite vs to proportion our whole liues into certaine times, and to bethink our selues in what places, and with what persons we haue beene occasioned to sin: Or to weigh with our selues our sins [Page 167]committed in thought, word, or deed, or by omission of our due­ties: Or to meditate in what man­ner we haue sinned against God, our neighbour, or our selues, and so prouoked Gods vengeance a­gainst vs.

But we must here be very care­full in the calling to mind of our sins, that we do not too much fixe vpon the memory of carnall sins, nor of anger & reuenge; & with­all let it be obserued that the fre­quent memory of our fore-spent life is very profitable to a man that professeth Religion, so that if hee do sometime make his whole me­ditation of it running ouer the whole course of his life for the space of a quarter of an houre, which may easily bee done, if hee diuide his whole life into so ma­ny parts as are the places where­in hee hath dwelt: hee shall finde it no fruitlesse labour.

2 2 Hee is to consider sinne in it selfe, that hee may conceiue the greater hatred horrour and de­testation [Page 168]of it:1 Meditating, first, how much it is displeasing vnto God, and how contrary it is to his goodnesse; 2 secondly, how much hurt it heaps vpon man that commits it, and oftentimes vpon a mans neighbour too: and how much harme comes by it, to his soule, body, honour, and other temporall good things; 3 thirdly, what harme and miseries it brings vpon the whole world, and how seuerely God will take vengeance on it, as wee see by the fearefull example of the An­gels falling from God, and the ruin of man-kind, by the dis­obedience of our first parents.

3 3 To consider those seuen ca­pitall and deadly sins, which are the roots and parents of all other sinnes, and to meditate seuerally vpon one of them, euery day of the weeke, in this manner fol­lowing: first,1 on the Lords day to meditate on the sin of Pride; secondly,2 on Monday, on the sin of Couetousnesse; 3 thirdly, Tues­day, [Page 169]on Luxury; fourthly, Wed­nesday, on Enuy; fiftly,4 Thurse­day, on Gluttony; sixthly,5 Friday on Anger; seuenthly,6 Saturday, on Slouthfulnesse and Weary­somenesse in doing good.7 And concerning euery one of these, wee may not vnprofitably consi­der these three points: first, how greatly this vice displeaseth God:1 secondly, how greatly it hurteth man: thirdly,2 how often wee haue in this sin,3 and the spawne that comes from it, offended our good God: And if wee shall double these points it shall not bee amisse, by considering: first, how much God detests this vice,3 & how much he is delighted with the contrary vertue: secondly,2 how hurtfull this vice is to man, and how behouefull the contrary vertue: thirdly, how often wee haue giuen entrance and enter­tainement to this sinne,3 and how often we haue, and how obsti­nately wee do keepe out the con­trary vertue.

[Page 170] 7 How to meditate on the death of Christ.

1 1 The first kind of meditati­on on Christs death, is euery day to take one of the chiefest Myste­ries of Christ from the Annunti­ation of the Angell to Mary, vn­till the ascension of Christ into heauen to bee meditated on.

2 2 To distribute the whole life of Christ into seuen parts, and euery weeke once in meditation, to runne ouer his whole life, al­lotting to euery day his part.

3 3 The third is to diuide Christs whole life into ten parts, according to those ten places, wherein it pleased him to dwell; and to consider what hee did and suffered in euery of those places: For the first,1 what in the wombe of his mother, nine monthes:2 se­condly, what in the Stable at Bethlem, 3 forty daies: thirdly, in Egypt, seuen yeares, or there­abouts: fourthly,4 in Nazareth, twenty two yeares and more: [Page 171]fifthly,5 in the Desart forty daies and forty nights: sixthly,6 in Iudaea and Galile [...], Preaching three yeares and a halfe: seuenthly,7 in paines and torments one whole day: eighthly,8 on the Crosse three houres: ninthly,9 in the Sepulchre and in Hell, forty houres; 10 tenth­ly, on the earth being risen from death, forty daies. Thus may one in an houres, or halfe an houres meditation, repeate with himselfe the whole life of Christ, pawsing a while vpon euery point, which is of no small benefite to the de­uoute soule. Hee may also if hee please, make seuerall meditations vpon euery part, as time and place will giue him leaue from the necessary workes of his Cal­ling.

4 Another manner of medi­tating hereon is to distribute the life of Christ into three parts:4 as namely, his entrance into the world, his abiding in the world, his departure out of the world: and so cast in his minde what [Page 172]kinde of entrance hee had into the world, what kinde of enter­tainement hee had in it, what hee did in it, and how hee departed out of the world: and on euery one of these to frame one, or more meditations.

5 5 Besides, to comprehend all the life of Christ in these three generall points:2 first, what hee said:1 secondly, what he did: third­ly, what hee suffered:3 Dixit mul­ta, fecit mira, Ber. pertulit dura: Hee spake many things, hee did won­derfull things, but hee suffered cruell things: and heereof also may seuerall meditations be vsed vpon euery one of these.

6 6 Lastly, is to take one of the foure Euangelists, or the Con­cordance of the foure Gospels, and in meditation to runne ouer it from the beginning to the end.

8 How to meditate on the Passion of Christ.

1 1 Is to begin with the last Supper, & daily to propose vnto [Page 173]our selues one of the Mysteries to bee meditated, according to the order of the Text of the Gos­pell, vntill his death and buriall.

2 2 Or to diuide the Lords Pas­sion into seuen parts, and in me­ditation to passe ouer it euery weeke wholy.

3 3 Also to frame so many me­ditations of it as are places wherein Christ suffered any tor­ment, euery day insisting vpon one place: first,1 in the lower Parlour wherein his last Supper was celebrated: secondly,2 in the Garden wherein hee felt that mighty troublednesse of Spirit, and heauinesse of his Soule vnto death: thirdly,3 when before An­nas: fourthly, before Caiphas: 4 fifthly, in Pilates house: sixtly,5 in Herods house: seuenthly,6 againe when hee was brought to Pilate: 7 eighthly,8 in his iourney to Mount Caluary carrying his Crosse: ninthly,9 in the Mount Caluary it selfe.

4 4 To meditate our Sauiours [Page 174]seuen sentences which hee spake in those three houres hee hanged on the Crosse, which euery Chri­stian ought to commend to me­mory: first,1 Father forgiue them for they know not what they doe: 2 se­condly, to the Thiefe; Verily I say vnto thee this day shalt thou bee with mee in Paradise: 3 thirdly, to his Mother, Woman behold thy Son, &c. fourthly,4 My God, my God, why hast thou forsaken mee: 5 fifthly, I thirst: 6 sixthly, It is finished: seuenthly,7 Father, into thy hands I commend my Spirit.

5 5 One may meditate on the three kindes of paines our Saui­our suffered: viz. what hee suffe­red in his Soule, in his Body, in his Honour, taking the matter of his meditation from the sacred bookes of the Gospels, and ma­king one or more meditations thereof.

6 6 We may also consider these foure things: who it is that suffered; what things hee suffe­red; for whom hee suffered, [Page 175]and how hee suffered.

7 7 Wee may also meditate on Christs Passion to diuerse ends, and all of them very good: first,1 to the end to suffer with Christ, if wee consider the bitternesse of his torments: secondly,2 to con­ceiue and beget in vs, contrition and sorrow for our sinnes, if wee weigh that hee suffered to put away our sinnes, and did vnder­goe a death of all other most ig­nominious: thirdly,3 to imitate him, if wee consider that Christ suffered that hee might leaue vs an example to follow his steps: fourthly, to bee thankfull to him,4 if we consider the greatnesse and excellency of this benefite: fifth­ly, to loue him,5 if wee conceiue the vnspeakeable charity which in this worke hee shewed to­wards vs: sixtly, to conceiue hope,6 if wee behold that hee tooke on him the death, for the expiation of our sinnes, and for our salua­tion: seuenthly, to admire,7 if we bee astonished at the considerati­on [Page 176]of his infinite goodnesse and loue. Thus may wee euery week consider all these ends, if euery day we propose to our selues one of these; or if in the considera­tion of euery point of the Lords Passion, wee stirre vp in our selues, one or more, of these affections.

9 How to meditate on the holy Sacrament of the Lords Sup­per.

1 1 For the History; thou maist meditate:1 first, how Christ did eate the Paschall Lambe with his Apostles:2 secondly, how hee washed their feete:3 thirdly, how hee instituted this most holy Sa­crament, and distributed it to his Apostles.

2 2 As touching the names of it, thou maist consider, that it is called an Eucharist or Thankes­giuing, a Sacrament, a Com­munion of the Body and Bloud of Christ, the Supper of the Lord, Bread and Wine.

[Page 177] 3 3 As concerning the figure of it; thou maist meditate, that it is represented and figured vnto thee by the Bread and Wine which Melchisedec brought forth to Abraham; by the Paschall Lamb; by the heauenly Manna; by the stony Rocke that gushed out wa­ter; by the bread of Elias.

4 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:1 secondly,2 to set forth his loue vnto vs: thirdly,3 to feede our soules: fourthly,4 to be a Seale and Pledge vnto vs of eternall happi­nesse.

5 5 Meditate on the fruites and effects of this holie Sacrament: the first whereof is,1 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 soule, preserues the life of it, streng the­neth it against the assaults of the [Page 178]spirituall aduersary, and filles it full of ioy and the marrow of de­uotion, if with due preparation, and a liuely faith, & assured pur­pose of amendment of life it bee receiured and digested.2 Second­ly, it in-lightens the vnderstan­ding, and inflames the heart: Thirdly,3 it vnites and incorpo­rates a man with God:4 Fourth­ly, it increaseth and confirmeth his graces and vertues:5 Fiftly, it chaugeth the whole man, and makes him another kinde of man in life and manners:6 Sixtly, it makes a man certaine and sure of his saluation:7 Seuenthly, it is the conduite to conuey vnto mans soule, grace in this life, and glory in that to come.

6 6 Consider these foure cir­cumstances: first,1 who it is that commeth vnto vs:2 secondly, to whom he cometh:3 thirdly, how he cometh:4 fourthly, for what cause he commeth to vs.

Besides, we may also consider these things which appertaine to [Page 179]the due preparation of the Recei­uer, which we may ranke in this order: 2. before the recei­uing of it, purity and desire ari­sing from the fountaines of true faith and repentance for our sins: 2. at the Communion humi­lity and charity; and 2. after the Communion, thankes-giuing and amendment of life. Whoso­euer comes thus furnished, re­ceiues the vnspeakeable bene­fites of all Christs Sufferings and Merites.

10 How to meditate on the bene­fites of God.

1 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:1 whereof the first comprehends the chiefest generall benefits of God:2 such as are; 3 first, the creation; 4 second, conseruation; third, redemption; 5 fourth, saith; fifth, iustification; 6 sixt, communion; seuenth,7 our [Page 180]calling vnto the knowledge and seruice of God; and these may be meditated on euery weeke, one for euery day: Secondly, the o­ther containes the speciall bene­fites peculiar to euery man, as that he is borne of good parents, that hee is of a good and healthfull constitution of body, that he hath beene preserued from many dan­gers and calamities; and such o­ther speciall benefites which hee knowes himselfe to haue recei­ued from God.

2 2 The benefites of GOD may be considered many wayes:1 first, as the benefits of nature, of grace, and benefits acquired by labour: secondly,2 as the benefites of the soule, of the bodie, and externall benefits:3 thirdly, as benefits past, present,4 and to come: fourthly, benefits common to all men, as benefits common to more, as be­nefits common to a few, and as benefits onely proper to one; and of euery one of these a man may meditate.

[Page 181] 3 3 In considering one benefite alone, one may insist as long as it pleaseth him, and meditate on di­uers things after this maner, with great profite: first,1 who it is that bestowed this benefit vpon mee, God: secondly,2 what mooued him to giue it vnto me, onely his owne good will and pleasure: thirdly,3 why did he grace me with this benefite more then many o­ther, to his owne glory, my sal­uation, and the good of all that stand in neede of it:4 fourthly, how great is this benefite, and how ill should it be with me, if I wanted it? fiftly,5 how much am I bound to his goodnes, by rea­son of this benefite? sixtly,6 how vnthankfull haue I hitherto been vnto him for it, how ill haue I husbanded it, and how contrary to those ends for which I recei­ued it? seuenthly,7 what remaines for the time to come, that I shold doe, to the end I may make the right vse of this benefit.

[Page 182] 11 How to meditate on the feasts of the Saints of God.

In considering these 3. things; first, their preferment,1 with what an exceeding weight of glorie they are now crowned:2 second­ly, their example how they attai­ned to so great glorie, by what actions, labour, and vertues, they made way, (by the speciall worke and aido of Gods Spirit) through the seas of this life to the heauen­ly mansion:3 thirdly, my owne confusion and shame. What shall I doe? haue not I receiued as ma­ny helpes as they? Is not the way as well knowne to me? haue not I as many spurres and prouocati­ons? I desire to come to the same degree of happinesse which they haue attained, but I neglect to goe the way, and vse the meanes that they did.

[Page 183] 12 How to meditate on Christi­an vertues.

The chiefe vertues of a Chri­stian, are these; faith, hope, loue of God and man, the feare of God, prudence, iustice, humilitie, patience, obedience, meekenesse, chastity, sobriety, mercy, simplici­ty, modesty, magnanimity, perse­uerance, commendable silence, and the like: in considering these vertues, we may either comprise diuerse of them in one Meditati­on, or diuide one of them into many meditations: or else wee may daily consider in our minds, these virtues, or som one of them, which may be well put in the list of the former; as the contempt of the world, the dis [...]esteeming of our selues, the [...]eale of soules, de­uotion, diligence in the seruice of God, concord, trueth, fidelitie, li­beralitie, purity, gratitude thank­fulnes, and repentance.

1 But in my opinion the most profitable way to meditate on a­ny [Page 184]vertue, is to obserue these points following: first, what is that vertue, 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 vertue 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 indewed with it: fourthly, what examples and ad­monitions Christ left behind him touching that vertue: fiftly, how detestable, hurtfull, and displea­sing vnto God is that vice which is contrary to that vertue: sixtly, how far I haue hitherto bin from that vertue, & yet am, and what is the cause I am so farre from it: seuenthly, what hence-foorth is my taske and duety to do; name­ly, what meanes I must vse, and what impediments I must shunne that I may obtaine that vertue.

2 2 Another way there is of me­ditating [Page 185]on the vertues, in con­sidering any vertue in the person of Christ, and weighing these 3. points: first, with what exam­ples the Sonne of God did trace this vertue out vnto vs: second­ly, what hee spake or did concer­ning that vertue, remembring 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 seuen more princi­pall vertues of Christ: On the Lords day meditating of his Loue; Monday, his Humility; Tuesday, his Patience; Wednes­day, his Obedience; Thurseday, his Meekenesse; Friday, his Po­uerty; Saturday, his Chastity.

3 3 Lastly, to meditate the eight Blessednesses,Math. 5. and in euery of them to ponder these three things; first, the sentence it selfe, which containes two points, the vertue, and thereward of that vertue; secondly, how excellent­ly this vertue shined in Christ; [Page 186]thirdly, how farre I am from that vertue, how great profit it would bring mee if I had it, and what harme I haue by wanting it.

13 How to meditate on the crea­tures of God.

It is a most diuine Truth, that by the due consideration of the creatures of God, man may at­taine 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 euidently, the pow­er, the wisedome, and goodnesse of its Maker: Therefore who­soeuer will profite in GODS Schoole, hee must wholy addict himselfe to the reading of the booke of the creatures of this great and most beautifull world; which booke is opened to euery eye, and the Lecture is reade obuious to the meanest capacity, therefore out of this booke euery man is frequently to meditate on what hee reades there. The man­ner [Page 187]of his meditation must bee either: first, on all the creatures of this world together, or second­ly on some one creature; and therein to consider the power, wisedome, and goodnes of God. And hee shall doe well euery houre (necessity not taking him away) whilst hee beholds any creature, as Horse, Flower, and the like, to lift vp his heart vnto God, and consider with himselfe who made it, and how many foot-steps of the power, wise­dome and goodnesse of God doe appeare in it.

1 Then in meditating on the creatures in generall, hee shall consider: first, that the great­nesse of this world doth demon­strate the greatnesse of the Crea­tour of it: secondly, the multi­tude and variety of things; the infinite perfections that are in God: thirdly, the beautifull frame and order of this world; the vnsearchable wisedome of God: fourthly, the benefites and [Page 186]profites wee reape by the crea­tures; the goodnesse of God: fifthly, the beauty of this world, sets forth the admirable beauty, comlinesse & glory of God: sixt­ly the roundnesse of the world, wanting beginning and end; the Eternity and Euerlastingnesse of God: seuenthly, the vnity of the world, in that but one world, de­monstrates the vnity of God: eighthly, the aboundance of the good things wee receiue 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 2 But in meditating on the creatures seuerally by themselues, let him consider: first, the Begin­ning and Authour of that crea­ture, which is God: secondly, the end why hee made it; name­ly, to his owne glory, and mans seruice: thirdly, whence, and how it was made: fourthly, the [Page 187]qualities and effects of that crea­ture: fifthly, how often and much wee haue 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 Diuine Attributes are these: his infinite Essence, his Power, Goodnesse, Wisedome, Loue, Mercy, Iustice, Prouidence, Libe­rality, Patience, Gentlenesse. In all, and euery of which it behoues vs to know and consider the workes and effects which God hath shewen concerning these: to which purpose wee must call to minde 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 vs: I fill [Page 190]heauen and earth: Ier. 2. Act. 3. and that of Paul, In him wee liue, moue, and haue our being: to set forth his Power, that in the Psalme helpes much: Hee spake the word, Psal. 32. and they were made; and so of the rest.

1 1 If wee would meditate of the infinite bounty of God to man,1 we may consider: First, that hee giues innumerable benefites to man, not for that hee is bound to do it, or expects any benefite from it secondly,2 his liberality to them that are liberall with him: hearing their prayers, re­membring them in the things they forgot to aske, giuing them store of spirituall consolations and infinite gifts of grace:3 third­ly, how niggardly I haue dealt with God, who hath beene so li­berall to mee: and therefore I doe binde Gods hands from be­ing any more so liberall.

2 2 If we would meditate of the immensitie and presence of God in euery place:1 first, consider that he fills heauen and earth,Ier. 23. and is [Page 191]euery where present:Heb. 11. and there­fore doe thou euer thinke thou seest him that is inuisible by thee: secondly, how hee is present in e­uery place, namely, by his essence,2 presence, and power: by his es­sence, that is, his Diuinitie; so that euery where is his infinite goodnes, mercy, iustice, his resi­dence, omnipotencie and all his excellencies: by his presence, see­ing and knowing all things in e­uery place: by his power, giuing a being to euery thing, and help­ing euery thing to do that which they doe: thirdly, how in a spe­ciall manner he is within me,3 and how I liue, and am, and mooue within him. He incloseth me on euery side, as the water doth the fish, and as the apple is within the eye, so am I within him: hee carries mee in his wombe, as the woman doth the infant, to whom she is a house, a bed, a wall, nou­rishment, and all it stands neede of:Esay 46. and he is within me more in­ti [...]ously ioyned then the soule is [Page 192]within the body, & after a more excellent manner, so that his infi­nite goodnesse within me giues me the being and life I haue: his wisedome, the light and know­ledge I haue: and his omnipoten­cie the power I haue to doe anie thing; and so I ought to behold God within me most present, e­uen as if I were his house and ha­bitation, where he is, and doth whatsoeuer I am, haue, or doe, without whose presence, I shold presently cease to be, and turne to nothing; from which I may conceiue affections of ioy, admi­ration, trust and loue, seeing my selfe thus ioyned vnto GOD. Hence must I accustome my selfe to search for GOD within my selfe: for if within me, why should I weary my selfe to seeke for him onely without my selfe?3

3 If I would meditate of his infinite wisedome and know­ledge: first, I consider that by it he knoweth himselfe, his essence, all his infinite perfections: also [Page 193]all his owne Actes, Intentions, Decrees, Dispositions, and all things that hee can doe, so that nothing can escape his know­ledge. Secondly,2 that hee hath this Wisedome by his owne Essence, and by it, as in a most cleere Chrystall hee sees and comprehends all things which by himselfe hee disposeth and orde­reth; so that hee receiueth it not from any other, or hath any Maister or Counsellour, or any other booke to teach him.3 Third­ly, that this Diuine Wisedome alone, without any other helpe, is the first Inuentor of all things in the world, from which all Sci­ences, Arts and Inuentions in heauen and earth proceedes: as namely, the inuention of mans creation, of the beings of grace which hee communicates to man, and the wisedome that hee poures out ouer all his creatures. Fourthly, that this Wisedome of God hath put all things in the world,4 in number, weight and [Page 194]measure, comprehending the number of all things which were, are, or shall bee, and of all their parts, members, offices and workes; the weight of euery one of them, in quantity or weight of their propensions and affecti­ons, naturall and supernaturall: the measure of euery one of them length, bredth, thicknesse, and depth, and the very measure of their perfection, talenesse and fa­culties of them.5 Fifthly, that this Wisedome is eternall, vn­changeable, most profound, most euident, and is wholy altoge­ther, for with one onely simple aspect it teacheth from one Eter­nity to the other, seeing with one onely glimpse whatsoeuer is pos­sible to be seene or knowne: so that, from that, that God is God, hee so knoweth whatsoeuer hee knoweth, that hee can know no­thing de nouo, which before hee knew not; because nothing can bee new vnto him: for all things past, present and to come, and [Page 195]which by any meanes are possi­ble, hee knoweth distinctly and euidently, without all mixture of doubt, opinion or perplexity. Whence I learne that as God for­gets not mee, but remembers mee and all mine so distinctly as if I were in the world alone, so I should neuer forget my God, nor the things that belong vnto him.

4 4 If I would meditate of Gods Omnipotency, I consider, first,1 that hee is infinitely Potent to do what hee will,Luke 1. without any limits or bounds: nothing is im­possible with God. Secondly,2 that this Omnipotency is onely proper vnto God, so that onely God in his owne nature and essence hath power, but no crea­ture hath any but participated from God; onely God can doe what hee doth without the helpe of any other: yet doth hee so participate this to his creatures, that euery creature can doe that which is conuenient to his na­ture. [Page 196]Thirdly,3 that this Omni­potency of God doth exercise it selfe euermore in doing good vn­to vs, this being the Fountaine from whence all his Diuine Be­nefites do flow: For hee created the heauen and the earth for vs; wherein what benefites wee re­ceiue by the Light, by the Firma­ment, by the Sunne and Moone, by the Birds and Fishes, by the Beasts of the earth and all the Treasures thereof the tongue of Men and Angels cannot declare: And after the creation, in that hee conserues the world and all that is in it for vs, and by his Pro­uidence disposeth of all things for our good, calling vs to the grace of his Iustification, by the Ministery of his blessed Word and Sacraments, and neuer lea­uing to accompany vs with his benefites and graces vntill hee bring vs to himselfe, if wee will vse the holy meanes which to this purpose bee hath in Iesus Christ ordained for vs. Heere [Page 197]must wee giue diligence that the whole structure of our liues, and of our considerations may chiefly depend vpon these three fingers of Gods Wisedome, Omni-potencie, and Goodnesse, to which the actions and affecti­ons of these three Diuine Ver­tues, of Faith, Hope and Charity may answere: For Faith answers vnto his Wisedome, Hope to his Omni-potencie, and Charitie to his Goodnesse: Albeit all the three vertues and their actions, respect the three Attributes of God together.

5 5 If wee would meditate of the infinite Mercy of God, then consider, first,1 that it goes be­fore all his workes of Iustice; for before God punish any sinners hee offers them infinite mercies. Secondly,2 that his mercy doth euer accompany the workes of Iustice,Psal. 76. for in the midst of punish­ment hee cannot forget to bee mercifull. Thirdly,2 Hab. 3. that the lati­tude of his mercy reacheth to all [Page 198]his creatures,Sap. 11. Psal. 35. and all their mise­ries, yea euen to the bruit beasts. Fourthly,4 that hee is in a speciall manner mercifull vnto sinners, and all kinds of sinne,Psal. 5. expecting [...]ely their repentance, that hee night cast their sinnes into the [...]ottome of the Sea,Mich. 3. and put them as farre from them as the East is from the West:Psal 102 Math. 18 Hee forgiues seuenty times seuen times, Ergo, should I bee mercifull towards [...]ny neighbour in imitation of his [...]ercies vnto mee; Ergo, may I also conceiue great confidence of his mercy to mee a sinner. Fifthly,5 that in a more speciall manner hee is mercifull to such is loue and serue him, such as are the vessels of mercy:Rom. 9. This mer­cy of his towards his Elect is Eternall,Psal. 102 hauing neither begin­ning nor ending, but is euen as God himselfe from euerlasting to euerlasting; this mercy preuents, accompanies and followes them euen to the last gaspe:Rom. 8 This mercy is most high,Ier. 31. for it aduan­ceth [Page 199]the elect to most excellent good things,Psal. 107. so that as the hea­uen is higher then the earth,Psal. 35. Psal. 102. so is his mercy greater then their mise­ry. Sixthly and lastly, he hath ex­pressed his Mercie in the most exact manner that can bee possi­ble; For seeing as God hee could not bee sorrowfull for our hurt, which is an effect of mercy, his infinite Mercie prouided that his Sonne should take our nature on him,Heb. 2. that hee might in all things bee like his brethren (sin excep­ted) and so become mercifull and sorrowfull for vs: nay, not con­tent to haue inward compassion, hee tooke on him all our miseries and paines:Heb. 4. and hath not so left vs, but by his Word and Sacra­ments, hee helpes our necessities and infirmities, considering wee are but men and stand in need of many remedies.

6 6 If wee would meditate of the infinite Goodnesse of God. First,1 consider that hee hath in him all the degrees of goodnesse [Page 200]which are in the creatures infi­nitely more excellent then in them.2 Secondly, that all the goodnesse is so in his owne Essence that hee doth not parti­cipate it from any other thing, nor can bee taken from it.3 Third­ly, that this Goodnesse so excels all the goodnesse of the crea­tures, as the thing it selfe doth the name.4 Fourthly, that God is most propense and ready to com­municate his goodnesse to all, but chiefly to man; for good­nesse hath a diffusiue power. And this hee doth not constrai­nedly, but onely out of his goodnesse; nor doth hee com­municate his goodnesse for his owne benefite, as men doe; nor yet doth hee suffer his propensity of goodnesse to bee idle, but ex­erciseth it, by all meanes possi­ble, powring it out according to the order of his infinite Wise­dome: Therefore when I pray I will poure out my soule in his sight,1. Reg. 1. Psal. 141. I will poure out my prayer [Page 201]before him: Nay, I will poure out my heart before him. O thou infinite Goodnesse, which chiefly desirest to bee communicated, if thou didst not communicate thy goodnesse, it were impossi­ble there should bee any good­nesse besides thee, make mee par­taker of these excellencies wher­with thou hast communicated thy selfe, that I may loue thee, serue thee, obey thee, not for feare, but of loue, willingly; not for my owne benefite, but onely for thy seruice; not with a sparing minde and heart, but with a libe­rall and generous Spirit. Thus may wee meditate of all Gods other Attributes.

15 How to meditate on the Lords Prayer, or any words of the holy Scripture.

In meditating on either of them it is very good to pause and stay so long vpon euery word of the Lords Prayer, or any sen­tence of Scripture, as long as our [Page 202]soules should finde any rellish or profite by it. In euery Petition I may meditate on these points fol­lowing.

1 Hallowed bee thy Name; 1 where wee may meditate:1 first, that the name of God is nothing else but his knowledge, honour, renowne, celebration and inuo­cation: Secondly,2 that to sancti­fie this Name, is to celebrate, praise, magnifie and glorifie him, and that Hee, and his Honour and Knowledge may bee such as all the world may acknowledge it:3 Thirdly, that wee first begge this of him, because wee call him Father, and our selues his sonnes, and it is the part of sonnes to de­sire their Fathers honour: as no­thing doth more reioyce the sons heart, then the glory of their fa­thers; so wee being the sonnes of God, ought to wish nothing more then that hee may bee ac­knowledged and honoured, for this is the first and chiefe good, of which the first and second [Page 203]Commandements, and all the first Table chiefly treates: This is the first worke of a Christian, to wish that Gods name may bee sanctified, and his owne name may bee condemned and obscu­red; namely, that God may bee knowne such as hee is in heauen and in earth, that hee may haue all honour and glory, that there bee no creature in which hee bee dishonoured, polluted and blas­phemed, but as hee is holy in himselfe, so hee may be taken by all his creatures: Fourthly,4 that in doing that hee commands and forsaking that hee forbids wee sanctifie and glorifie his name: for wee cannot commit any act whatsoeuer against the Law of God, and chiefly against the first Table, but wee speake against this demand, and hinder the ful­filling of it.

2 Thy Kingdome come; In which meditate: first,2 that the Kingdome of God is nothing else but the Preaching of the Gospel,1 [Page 204]by which the Church is gathe­red, which God rules with his holy Spirit, and the abolishing of the Kingdome of sinne and Satan, as also all the meanes that conduct thereunto; as on the one side, the word of God, the Ministery of the Gospell, the ho­ly Ghost, Faith, Loue, Vnity, &c. and on the other, errours, abuses, false doctrine, heresies, schismes and the like.2 Secondly, that wee begge this in the second place, because sonnes desire nothing more then that their fathers Kingdome may be inlarged, that they may dwell in the more safe­ty and honour. For if the fathers be aduanced vnto high honours, vnder their shadow their sonnes do raigne, and what dignity so­euer their fathers haue, they think it their owne; so the sonnes of God desire nothing more then the amplenesse of his Kingdome, that they may bee safe vnder his shadow:3 Thirdly, that of all others the Christians dignity is [Page 205]the greatest, for hee comes from Gods House, hee is a King of his Kingdome: Ergo, when wee put our selues into the seruice of the deuill, and become instru­ments of his wrath, how much worse are wee then the prodigall sonne that kept Swine? When wee commit idolatry, whoore­dome, couetousnesse, gluttony, drunkennesse, enuy, hatred, ran­cor and malice, is it not worse then to be in Sampsons case, ouer­come by a harlot? Fourthly,4 that those doe oppose the comming of this Kingdome which are not lead with the Spirit of God by the Word, which defend the im­pious Traditions of men, and la­bour to extinguish the truth of God: which defend with tooth and naile, Idolatry, by which Sa­tan raignes; which make of this Kingdome a temporall King­dome to serue their lusts and am­bition, as all wicked Magistrates and Ministers doe.

3 Thy will bee done in earth as it 3 [Page 206] is in heauen: In this meditate; first,1 that the will of God is to know and beleeue in his Sonne;Ioh. 6. 1. Thess. 4. also our sanctification, and that all sorts of men may rightly and faithfully doe their duety and obey God, that all the contu­macy of all men and creatures be­ing tamed, their wils may bee to his so subiect, that the same thing which hee willeth, hee will effect that wee also may will and doe the same.2 Secondly, that wee aske this fulfilling of his will, af­ter the comming of his King­dome, because heerein is the feli­city of the Kingdome and Fami­ly, that all bee obedient to the authority of the King and Fa­ther, and that all things may de­pend vpon his will: For God raignes not in vs except we obey him, and so our felicity in the House of GOD consists heerein, that wee are obedient vnto him: Thirdly,3 that we beg of him that hee will frustrate all our desires that are contrary to his will, that [Page 207]hee will frame in vs new mindes and new hearts, that wee aske nothing of our selues, but rather that his Spirit may gouerne our desires to haue a ful consent with God, that wee may haue obedi­ence, patience, perseuerance in the crosse, and all this so perfectly as the Angels in heauen doe per­forme his Will. Fourthly,4 that all free-will and power to doe any good of our selues is quite extin­guished. That who beleeue not in the Sonne, obey not the word of God, pray not for the Spirit of God, are impatient vn­der the Crosse; doe oppose this will of God.

4 4 Giue vs this day our dayly bread: meditate herein, first,1 that this bread is nothing else, but all things appertayning to the bodie and soule, meat, drinke, clothing, health, defence, peace, good suc­cesse, and all spirituall blessings: secondly that we first begge this bread of God, for that,2 as sonnes doe aske bread of their fathers, so [Page 208]doe wee the sonnes of God aske necessaries of God: And the will of God cannot be done in vs, ex­cept wee be nourished with the bread of God:3 thirdly, that al­beit wee are commaunded to get our bread with the sweate of our browes, yet wee must begge it of him; because we must not as­cribe it to our labour and indu­stry that wee are nourished, but to the onely blessing of God who prospers our labors, which other wise would be in vaine. Besides, it is not by the substance of the meate that we are fedde, but by the only power of God: for they haue no such naturall power from heauen, but God administers it from heauen, as to the instrumēts of his bounty:4 fourthly, that it is our bread albeit wee begge it of God: first, ours because by the bounty of GOD it is made ours, albeit not due vnto vs: second­ly, ours, that we might learne to temper our selues from desiring other mens bread, and to be con­tent [Page 209]with that which by lawfull means doth come vnto vs, as out of the hand of God: thirdly, be­cause, albeit that it bee the bles­sing of God, yet it is destinated vnto vs for our conseruation, as necessary for vs: fourthly, be­cause, as the corporall food, so the bread of Life, the word of God is ours: fiftly,5 because we ought so to aske this bread of God that wee may haue to breake vnto o­thers: sixtly,6 for that not for our selues, but also for others we must aske it: seuenthly,7 that it is so our daily bread, that without by both sorts of it daily receiued, we be nourished, wee come to ru­ine. Whence consider mans mi­sery, for except nourished with foode, wee cannot continue: eightly, that it is giuen vs,8 for onely God can giue both corpo­rall and spirituall blessings, and no creature else: ninthly,9 that as it is giuen vs, and so we aske it, to admonish vs of our duetie to our brother; for wee ought not [Page 210]onely to seeke our owne safetie and preseruation, but euen the safety and preseruation of al men; tenthly,10 that wee aske it but for the day, to take from vs all care­fulnesse for the time to come; that our desires may not exceede the measure of our necessitie: elea­uenthly,11 that albeit the rich and mighty haue neuer so much; yet must they also beg this; because this is true in them, as well as in the poore, that nothing they haue shall profite them, but so farre foorth as God shall graunt them the vse of it, and (by his grace) make the vse of it fruitfull and effectuall.

5 5 And forgiue vs our trespasses, as wee forgiue them that trespasse a­gainst vs: 1 In this meditate, first, that these trespasses are all the sinnes of our liues, whereof wee desire remission; whence wee haue great confidence and con­solation in the remission of our sinnes, for seeing he commands to pray for it, out of doubt hee [Page 211]will giue it: secondly, that wee first begge remission of our sins presently after the demaund of daily bread; lest any should think himselfe vnworthy of his daily bread, which is due to the chil­dren, and not to dogges, and should therefore pray more slow­ly and doubtfully: thirdly,3 that by this remission of our sinnes, we haue this benefite, to be ac­cepted of God, as iust and inno­cent, that wee may bee thought worthy of the bread of God, and of trust in his fatherly goodnesse: whereat a sure and certaine salua­tion is confirmed in our consci­ence: fourthly,4 that there is (on our behalfe) required in this mat­ter, of the remission of sins: first, that wee know our selues to bee sinners, for none is so iust that needeth not this pardon, the re­liques of sinne remayning in the most Holie: secondly, to deplore and lament our sinnes: thirdly, to confesse and accuse our selues before God to be sinners: fourth­ly, [Page 212]with great desire of heart to aske remission:5 fiftly, to beleeue, that onely forgiuenesse of sinnes is to be sought of God:6 sixtly, that we know: first, that there is no entrance vnto the throne of grace, but by Christ: secondly, that onely by the grace of GOD wee can escape the tribunall of God, and that remission of sins is gratuitous, & of mercie: third­ly, that all our sinnes together are remitted: fourthly, not sinne onely, but the punishment also, wherewith the diuine iustice was to be satisfied, is remitted: fiftly, remitted to the penitent: sixth­ly, that the meanes in whom is Christ, by which it is offered, is the word of grace, by which it is receiued, is faith: seuenthly, the conditions by which acquired, are true and constant repentance, reconciliation and forgiuenesse: seuenthly,7 that wee must forgiue others: first, because in for get­ting iniuries done vs, whilest we imitate the goodnesse of God, [Page 213]we shew our selues to be his sons: secondly, because GOD would haue vs admonished of our dutie and the care of charitie, that if a­ny ancient enmity cleaue to our mindes, we should cast it off; for except wee be easie to forgiue o­thers, we can expect nothing but the inexorable rigour of seuerity: thirdly, because we haue no hope of saluation, except we also for­giue others: fourthly, that wee might know, we must euery day forgiue others, as wee doe daily sinne.

6 6 Leade vs not into temptation, 6 &c. Meditate, first, that temp­tations are nothing else but Sa­thans sleights and deceipts wher­with hee still sets vpon vs, and would circumuent vs without Gods helpe; so that wee begge, first,1 that God would not suffer vs to fall: secondly,2 that hee suf­fer vs not to bee ouercome of Sathan, and the desires of our owne flesh which daily warre with vs: thirdly,3 that hee would [Page 214]helpe vs with his power, and sustaine vs with his hand, that vnder his custody wee may bee safe:4 fourthly, that his Spirit go­uerning vs, wee may bee so in­flamed with the loue of righte­nesse, that wee ouercome sinne, flesh, Sathan, and liue in holi­nesse: fifthly,5 that hee would giue vs wholesome things, and take from vs hurtfull: and that hee assureth vs of the conquest, see­ing hee hath commanded vs to pray for it: and of that also, that God will not suffer vs to bee tempted aboue our strength.

16 How to prepare our selues to meditate.

But because this labour of me­ditation is one of the greatest and most difficult workes of a Christian, before I shut vp this Lecture, I must first leaue you certaine necessarie instructions without which you can neuer come to the perfection of this duety, nor come to the practise [Page 215]and vse of this methode: And I will heerein obserue these three points; first, the things which ought to goe before our medita­ons; secondly, that accompany them; thirdly, that follow them.

1 For as much as euery man may perswade himselfe that how much more diligently hee ob­serues these instructions, so much more happy successe hee shall finde in his meditations, they must the more carefully bee hee­ded and obserued. The first thing then is, that there bee a diligent preparation made to meditation: For if wee will not presume to speake to a King without many aduisements taken with our selues how to frame our tales, much lesse may wee dare to ad­dresse our selues to so great a Ma­iesty without due regard had of our proceeding. This preparati­on then consists in these follow­ing points.1 First, we must know the History, or Mysterie of our saluation, vpon which wee pur­pose [Page 216]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 reade the Text, or to bring it to fresh memory.2 Secondly, the matter of meditation thus had, it must bee distinguisht into certaine considerations, that euery thing may come in his order; and that done, wee must prepare certaine pre-passages and colloquies con­formable to the meditation, of which heereafter.3 Thirdly, wee must beware that wee come not to meditate when the body is wearied, or the spirit is heauy, as it oft fals out after too much rea­ding or writing; but a good while before meditation to leaue all, that with more strength of body and spirit wee may come to it.4 Fourthly, a good while before the meditation, if the time will giue leaue, either in the morning, or euening before we go to bed, [Page 217]the points of our meditation are diligently to be looked ouer, and committed to memory; and one may take a paper containing the points to bee meditated, and lay before him for memories sake. Fifthly,5 going to bed hee must briefly call to minde the same points, and in the morning of the day following consecrate his first thoughts to God, and whilst hee is dressing himselfe; either with heart or mouth offer vnto God prayer and prayses, that hee may amongst the first exercises of his deuotion call to minde the points of the meditation which hee is that day to make, and may stirre vp in himselfe a feruent desire of doing the same aright. Sixthly,6 a little before his meditation let him remember, that as our Saui­our willes all, before they pray to go into their chamber and shut the dore; so hee must enter into himselfe, shutting the dore of his heart against all othor thoughts and worldly imployments, and [Page 218]considering with himselfe what it is that hee is to doe, and to what end.7 Seuenthly, it will much helpe the fruite of medita­tion to come to it with an appe­tite and inflamed desire of medi­tating, to which purpose hee must vse the meanes to prouoke his appetite. For as those that haue no stomacke to their meate do labour to get one by strong exercise of the body, and diuerse poynant and sharpe sawces: so hee that meditates must labour, by reading godly bookes, dili­gent examination of his consci­ence, or some holy act whereby to mortifie his affections, to stir vp in himselfe a holy deuotion and zeale of meditating.8 Eighth­ly, the more to enflame him heereto, hee may thinke with himselfe when hee comes to me­ditate, that hee is making a iour­ney to the most rich veine of sil­uer and gold in the world, from whence hee may carry great and in-valuable Treasures.9 Ninthly, [Page 219]vpon the point of putting him­selfe to meditation, let him cast himselfe downe vpon his knees, or vse such humble and deuoute reuerence and gesture of body as is most agreeable, and with his heart and minde lift vp, let him consider with himselfe, on the one side, the greatnesse of God and his presence; on the other, his owne basenesse and multi­tude of his sinnes, and yet not­withstanding that his so infinite Maiesty, that hee vouchsafeth vs free accesse and audience when wee come, saying with the blessed Patriarke; Shall I speake vnto my Lord being but dust and ashes? Tenthly,10 in conclusion let him commend himselfe and his meditations to God, and pray him in Iesus Christ to assist him in all his meditations, and not to depart from him, to take from him all matter and occasion of distraction, and to giue him a comfortable and happy successe in them. And let him vse all dili­gence [Page 220]in the obseruation of all these instructions, but yet with­out scruple or trouble of consci­ence, if at any time hee forget any of them: for it oft fals out, to such as meditate much, that with­out so much preparation they are admitted to many heauenly se­crets: Onely our part is to vse diligence, that wee omit not the things which are necessary.

2 2 Such things as accompany meditation are to be considered: and these are,1 first, Praeparatory prayer; 2 secondly, préparatiues; thirdly,3 colloquies with God. First,1 I call this a preparatiue prayer, because in the entrance of the meditation it is a short re­quest vnto God, that hee will direct all the powers and actions of our body and soule, to his glo­ry, our owne saluation, and the good of others, praying him to giue vnto vs grace to meditate aright of heauenly things, and acknowledging that of our selues wee can doe nothing, but all our [Page 221]sufficiencie is from God. Second­ly, preparatiues, 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 preparatiues; which that wee may know how they are to bee made, wee must obserue, that the matter of medi­tation is of two natures, the one corporall, such as is the natiuity of Christ, the other spirituall, such as is sinne: When wee are to meditate on corporall and vi­sible things, the first preparatiue is to imagine and conceiue the place and persons as if they were present; as for the purpose, if wee would meditate on Christs Natiuity,1 the first preparatiue is to propose and set before the eyes of our mindes, the Stable, the Manger, the infant IESVS, the Virgine, Ioseph her husband, these are to bee represented vn­to vs in our imagination, but yet without any violent action of [Page 222]the head or braine: The second preparatiue is to begge of God such grace as that wee may ob­ [...]aine the true end which wee [...]imed at in meditation, namely, sorrow for our sinnes, the loue of God, the knowledge of a mans selfe, or some other end agreeable [...]o the meditation.

But if the matter of medita­tion bee spirituall, wee must then vse another kinde of representa­tion, namely, the soule to bee in the body as in a prison, man to bee in this vale of teares, exiled amongst bruite beasts: or to thinke himselfe intrenched with deuils or Angels; or to imagine a voyce discending from heauen, or Christ, or some of his Apo­stles, pronouncing the words which hee hath taken to medi­tate on: That is the first prepa­ratiue, and the second is as be­fore, to begge of God to direct him to the right end of meditati­on. The third are Colloquies and speeches with God,3 which in­deed [Page 223]are nothing else but pray­ers vnto God: and of necessity euery meditation and contemp­lation must haue some colloquy or speech with God ioyned vn­to it, in which thankes are giuen vnto him, remission of sinnes, increase, or confirmation of gra­ces, and other necessaries are to bee begged of God. Now in this businesse we will open these three things; first,1 how these col­loquies and prayers are to bee made; 3 secondly, how often,3 third­ly, when. First,1 all these things may bee done mentally, or other­wise with some vocall prayer agreeable to the meditation, and about the end of the meditation with the Lords Prayer distinctly and leasurely pronounced: And that the colloquy may bee the better fitted, wee must obserue sometimes to speake vnto God as the Scholler to his Maister, the seruant to his Lord, the subiect to the King; somtimes as the Spouse to the Bridge-groome, the poore [Page 224]to the rich, the guilty to the Iudge, the Sicke to the Physiti­an, and so take vpon him the person of the Prodigall childe, of the blinde, lame, or any other troubled with any infirmity: and secondly,2 hee may make one or more, to the Father, Sonne and holy Spirit, to giue vnto vs 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 euery point, the soule being inflamed to the desire of any thing, it may bee made, but then they must be short, as well to continue our intention, as to repell distracti­ons, that meditation be not hin­dred.

3 3 Now then, those things which are considerable vpon the seuerall points of meditation, fol­low to bee handled; for many sticke at this knot, not knowing what they ought to thinke in meditating: that therefore wee [Page 225]may prouide for them, and de­liuer the matter and methode of continuing meditation, and ma­king some progresse therein, we must consider these following points, which in euery matter whatsoeuer must be vsed.

Therefore obserue that the matter of all meditation being ei­ther corporall or spirituall: If it bee corporall, these circumstan­ces are to bee considered; first,7 the persons present at the Myste­ry, such as are Christ Iesus, the Virgine Mary, the Apostles, and their qualities, vertues, excellen­cies and offices: secondly,2 what speeches they had amongst them, or if their words bee not extant in Scripture, then what words in probability they were like to vse: thirdly, what they did:3 fourthly, for what cause, and to 4 what end they did it: fifthly,5 what were the effects and profites en­suing thence: sixthly,6 their cogi­tations and affections which they had, or might haue.

[Page 226] But if it be a spirituall matter, thē these things come to be con­sidered:1 first, what it is which is contained in that point:2 secondly, what is the originall and efficient cause:3 thirdly, to what end it was done:4 fourthly, what bene­fite or hurt it brought with it: fifthly,5 what Christ spake or did concerning it:6 sixthly, how I haue carried my selfe hitherto concerning it:7 seuenthly, what I must do hence forwards:8 eighth­ly, It is also good to consider the name, or diuerse names of that thing:9 ninthly, and also some sen­tence of the holy Scripture be­longing to that thing. These pla­ces would bee committed to me­mory, that there might bee vse made of them. Yet wee must ob­serue, that all these places are not to bee vsed, nor the same order kept, but that wee ought to fixe most on that consideration wher­in the soule finds more plentifull nourishment.

But yet in this most heauenly [Page 227]part of a Christians exercise, these things are further to bee consi­dered: first, that if in medita­ting the soule finde matter of profite in the first or second point, wee must not hast to the rest, but insist vpon it as long as is needefull, and end with a col­loquy and prayer: Secondly,2 that wee must not satisfie our selues onely in the consideration and knowledge of things, but wee must goe on to enflame the will, that in our meditation the fire may bee kindled.Psal. 38. Now the affe­ctions which are to bee stirred vp in the will in meditating, are loue, feare, sorrow, ioy, hope, de­sire, admiration, and confusion and shame of ones selfe: Ergo, our meditation must not bee dry, not stay in pure speculation, but affectuous and ful of inward taste and rellish, so that from euery point considered some fruit may arise, and that hee who meditates may from the things hee vnder­stands make some reflexion into [Page 228]himselfe, and propose to himselfe the execution of such things as in his meditation hee learned: Thirdly,3 sentences of Scripture will much helpe our meditation, and therefore being about to meditate, let vs prepare some fit Scriptures; as if wee would me­ditate on the knowledge of our selues and misery of man, to take this of Iob, Iob 14. or such like, Man that is borne of a woman is of short con­tinuance, and full of miseries: If on Gods loue towards man, then that of our Sauiour, God so loued the world, Iohn 3. that hee gaue his onely be­gotten sonne, that whosoeuer beleeued in him should not perish, but haue euerlasting life: 4 fourthly, simili­tudes doe much helpe our medi­tation, for the visible things of this world doe leade vs to the knowledge of the inuisible and spirituall things: as when wee would set forth the ioyes of hea­uen, then to vse similitudes taken from feasts, marriages, honours, riches and plea ures of the [Page 229]world; and if wee would con­template the torments of hell, to compare them to the most grie­uous punishments and euils of this world: Fifthly,5 besides the application of our senses to the thing meditated doth much help; which onely haue place in medi­tations which haue their matter corporall: Now there are two sorts of this application, the first is nothing else but to imagine that wee heare, see, taste, touch, smell spiritually, the persons me­ditated on, and such things as be­long to them: which application of our senses may either bee made apart from the meditation at some other houre, or presently after: The second sort of appli­cation is to consider, what our Sauiour suffered in all his senses: or what ioy the Virgine concei­ued touching Christ, beholding, touching, and hearing him: or what ioyes the blessed haue in heauen, and what torments the damned haue in hell in all their [Page 230]sences:6 Sixthly, that distractions, which are vnto meditation, as dead slies to a sweere ointment,Eccles. 10. may not depriue vs of the bene­fite of meditation, wee must against them vse these remedies. First,1 diligently to prepare our selues to meditation, commen­ding our selues and it to God in Iesus Christ, earnestly begging helpe in these distractions of our minde:2 secondly, wee must not continue our meditations too long, but ioyne to euery conside­ration some short prayer:3 third­ly, wee must take care to reiect these distractions as soone as wee perceiue them:4 fourthly, begge pardon of God that wee so soone turne our backes to him:5 fifthly, if distractions cannot be quitted, but that they will returne, not to bee much grieued at it, seeing they come against our wils, and therefore the lesse offensiue: sixthly,6 humble our selues and be ashamed of our weakenesse and misery, in that wee can doe no [Page 231]good of our selues, and therefore to esteeme our selues most vn­worthy to speake with God, or stand in his presence: seuenthly,7 nor are wee for any distraction or other grieuance to giue ouer prayer and meditation, which is the thing our aduersary much labours: for surely hee that seekes shall in the end sinde; and heere­in, if our strength bee so great, repetition of our meditation twice or thrice, will bee very helpefull, for so it brings more consolation, and also makes grea­ter impression, and withall will penetrate the eares of God, who will not returne it without a blessing. Seuenthly,7 wee must obserue to meete with a certaine desolation, drynesse, and barren­nesse of the soule in our medita­tions, whereby it often falles out that the best men become dry and dispoyled of all sensible de­uotion, and euen, in a manner, quite relinquishing both prayer and meditation: in which case [Page 232]first labour to stand in a firme hope and trust in God,1 not cast downe, because there was neuer any tempest so great, but there followed as great a calme: se­condly, patiently beare it with good Iob, n="2" Iob 2. for, shall wee receiue good things at the hand of God and not euill? 3 thirdly, humble thy selfe before God, seeing without him thou canst doe nothing, and per­swade thy selfe that this befals thee, either for thy sinnes, or that God may so glorifie himselfe in thee, and humbly begge pardon of the one, and that his will may bee done in the other:4 fourthly, striue to mortifie thy affections, especially such as most rebell against thee:5 fifthly, examine thy conscience diligently, that the cause of the euill may bee taken away:6 sixthly, with most diligent prayer commend thy selfe and all to God, not seeking thy owne pleasure, but onely and alone, the honour and good pleasure of God:7 seuenthly, after all this, [Page 233]the last thing to bee done is to enter into examination touching this meditation, and also tou­ching our whole liues: the first is thus to bee done.

Thou art first then either sitting,1 or softly walking for some small time, to consider how thy medi­tation hath succeeded, well or ill: if well, giue thanks to the good­nes of God, humble thy selfe, ac­knowledge it is none of thine, but proceeding from God: if ill, aske pardon of God: secondly,2 enquire the causes whence that proceeded, and consider duely, how, and with what diligence thou hast perfourmed thy part, wherein thou hast failed, and haue a firme purpose of amend­ing it: thirdly, keepe in thy mind some fruite that thou madest of thy meditation,3 that thou maist turne it to thy benefite: fourth­ly, briefly and wisely dispose of the businesses of the whole day,4 and conceiue the good purposes that God inspires into thee: fift­ly,5 [Page 234]if anie profitable poynt in meditation be vnderstoode, note it in some paper, that after thou mayest vse it to thine owne be­nefite, or to thy neighbours: sixtly,6 sometimes before dinner or supper, call to minde the mor­ning meditation, & chiefely that point thou committedst to me­morie, and considering there­on, renew thy deuotion: sea­uenthly, the good purposes thou conceiuest in the morning bring into execution,7 and to that end be diligent to take all occasions: eightly,8 bee diligent all the day long to auoyde all vn-necessarie distractions, as much as may be, that at no time thou doe forget God, but may in euerie place, with heart and mouth say: I haue set the LORD euermore before my face:9 ninthly, that we may profite in this heauenly Exercise of Meditation, wee must make this examination, beeing of so great moment, twice a weeke examining how this meditation [Page 235]succeeded, what profite was had by it, what impediment was found in it. And to this purpose must a certaine time bee limited to performe it in, as Wednes­day and Saturday in the morning and euening, and so duely obser­ued.

2 But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular: and therefore wee must knowe there are two other kindes of ex­amination of the conscience: the first, generall, when wee search out all our defects, in thought, word, deed or omission commit­ted, that wee may the better a­mend our liues, being knowne to vs, which being fitly done in the euening, is thus performed: first,1 in the giuing thankes for the benefites receiued: secondly,2 begging of God, the Lampe of heauenly light and knowledge how to amend our deformities: thirdly,3 exacting an account of [Page 236]the soule for the sinnes that day committed:4 fourthly, humbly desiring pardon of God for them: fiftly,5 seriously purposing by the grace of God, an amendment of life; and so concluding with the Lords prayer.2 The second sort of examining the cōscience, is more particular, touching some one de­fect or deformitie which we de­sire to reforme, which being fit for a morning sacrifice, may be thus done:1 first, after hee is vp, to conceiue a firme purpose of most diligent taking heede, lest that day hee fall into that sinne [...] secondly,2 after dinner withdraw­ing himselfe a little from other things, let him doe these three seruices to himselfe: first, take an account of his soule, and search well euery houre, how often he hath fallen into that sinne: se­condly, keepe the account in some note:3 thirdly, propose to himselfe a more diligent watch ouer that sinne.3 Thirdly, after supper, let him do the same, con­ferring [Page 237]day with day, and weeke with weeke, that hee may see how hee profites, and incessant­ly desire Gods assistance to mor­tifie and ouercome that Infirmi­ty. This re-collection of a mans selfe, and often entring into the priuy chamber of his soule, set­ting himselfe (by the benefite of imagination) euer in the pre­sence of God, hauing one eye to the houre, or day past, and another to that to come, will in short time bring a Christian to the greatest measure of perfe­ction that in this world hee can arriue at; and briefly consists in these three: first,1 to giue thankes to God who gaue him life: se­condly,2 to begge pardon for the sinnes that houre, or day, com­mitted, and the mis-spending of it: thirdly, to propose to him­selfe,3 and to that end to begge grace of God to spend that houre or day more fruitfully: Happy and thrice happy is that man who applies himselfe to this ho­ly [Page 238]exercise; for thus shall hee be preserued in a continuall deuo­tion, and grow to a most soue­raigne familiarity with God, which is the perfection of man in this world.

The Third Daies Iourney of the Soule to Heauen is Prayer.

THIS holy duety and the former of meditation are so linked and mat­ched together, that hardly can the one, without the other bee handled and explaned: both of them being of great necessity to the perfection of a happy life, and both of great difficulty in the practise of life, and therefore no wonder if all diligence and in­dustry of man be required there­in.

If therfore we desire to be put into the right way of so necessa­rie [Page 240]and hard a worke as is prayer, wee must addict our selues vnto these three maisters: first, the Spirit of GOD: for if all good gifts come from God,1 much more this most excellent art and grace of prayer, which excelleth all other things, is the speciall gift of GOD: and therefore, with most humble and instant prayers to be begged of GOD, as the Apostle did of Christ,Luk. 11. Lord teach vs to pray: 2 secondly, the prac­tise of prayer, for by continuall vse thereof, it is learned euen as all other Arts are. As custome of riding maketh a man at length a good horseman; so daily pray­ing bringeth a man to great per­fection in petitioning of GOD: thirdly,3 the paternes and exam­ples of holy men, deuoted to that heauenly exercise: For as one saith well: No Art is learned without a Maister. Hence is it that both the Baptist & our Saui­our proposed a Methode & Forme of praying vnto their Disciples.Luk. 11.

[Page 241] Now, that we may proceede by a right line in handling this point, I will shew what Prayer is, what are the kindes of pray­er; what is required, before, in, and after prayer.

1 That wee may know what Prayer is, it behoueth vs to vn­derstand, that there are diuerse significations thereof: of which the second seemeth to make most for our purpose: for Prayer is of­ten taken for Petition; and so it is defined to bee a Petition of things fit to be asked of GOD:Damasc. lib. 3. de fide. c. 24. sometimes it is taken for the con­ference of the soule with GOD; whether asking anie thing of God, or giuing him thankes, or conferring with him about anie other thing, in which signifi­cation it seemeth a Father tooke it,Chrys. Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God: But sometimes it signifies gene­rally all the inward actes of the vnderstanding, will, and other powers of the soule when they [Page 242]are lift vp vnto God and things aboue, in which sense it seemes that the said Damascen tooke it, when hee cals prayer the ascen­sion of the minde vnto God.

And if prayer be taken in this sence, then meditation; contem­plation, the praise of God, thankes-giuing, petition, obse­cration, offring vp our selues, promise, protestation, accusing of our selues, weeping for our sinnes, examination of our con­sciences, admiration and such like actions, are all of them cer­taine kindes of prayer; and so to meditate, contemplate, giue thankes, examine the consci­ence, and the rest, are nothing else but to pray: yea to reade godly bookes to stirre vp our de­uotions, in this sense is nothing else but to pray: For when to this end any doe reade godly bookes, then God speakes to them, euen as man speakes vnto God when hee prayes:Bern. lib. de scala Claustr. And this moued that deuoute Father to [Page 242]place the reading of godly bookes, amongst the parts of prayer.

That therefore in this sense we may know what those things are which seeme to bee all one with prayer: first, it must be vn­derstood that to meditate is no­thing else but diligently and at­tentiuely to weigh and ponder the thing proposed, to the end to pray vnto God, or talke with him: And this I doe therefore adde, because the diligent consi­deration of the Mysteries of faith and other things, as they are taught in the Church, or as any other end of them is proposed, is not to bee named prayer: But this meditation, or considerati­on, is an act of the vnderstan­ding, from which doth the act of the will immediately arise: For man plainely knowing what is good, and what is euill, is most easily moued to the loue of the one, and the detestation of the other: Hence the Kingly Pro­phet [Page 244]saith, that in his meditation, the fire kindled: Psal. 38. And for this cause is prayer and meditation so cou­pled together that hardly can they bee handled asunder.

Secondly, contemplation is a certaine excellent and full me­ditation of affections flowing out without any discourse or la­bour, whilst the soule by know­ledge, and perfect loue, is ioyned vnto God, and delighted in him: no otherwise then a man behol­ding a most elegant image with fixed eyes, without turning his eyes this way or that, for the sin­gular delight that hee takes therein.

Thirdly, the praise of God is to magnifie him for his excellent vertues and perfections inhaering in him.

Fourthly, Thankes-giuing is to approue himselfe thankefull to him for his benefites receiued.

Fifthly, Petition is to aske something of God, without any obsecration.

[Page 245] Sixthly, Obsecration is to aske something of God with some interposition of a sacred thing most acceptable vnto him, by the power and sight whereof hee may bee moued to giue what we demand; as when we aske him for the bloud and wounds of his most deerely beloued Sonne to grant our requests.

Seuenthly, Oblation is to offer vnto him our soules, bodies, all our actions, and whatsoeuer be­longs to vs, or is in vs.

Eighthly, the examination of our consciences is to remember our sinnes before God, to aske pardon for them, and promise from the heart an amendment of them.

Ninthly, Admiration is an ex­cellent act of prayer, when the soule in contemplation doth ve­hemently admire and is astoni­shed at the wisedome, goodnesse, power, and other workes of God, which for the most part is accompanied with inflamed affe­ctions [Page 246]and exclamations, and ve­ry often with extasies, and rauish­ments of the soule. Luther was therefore wont to say, that prayer bringeth more profite then many labours of learning, and that therefore hee came to the know­ledge of heauenly doctrine which hee had by these three in­struments, prayer, meditation and temptation: For prayer brings those sentences of Scrip­ture which in reading wee con­ceiue into vse.

2 2 But if you take prayer in the second signification, then there are three sorts or kindes of pray­er, mentall, or of the minde, vo­call, or of the tongue, and mixt, of both: and the reason heereof is, for that man doth negotiate and speake with God, three man­ner of waies, namely, in heart, mouth, and in both together, and therefore there must needs bee three sorts of prayer.

• 1 First, wee may call that men­tall prayer when the soule speaks [Page 247]to God inwardly without spea­king of any words, or mouing of the lips: This is true prayer, and before all others most acceptable to the Maiesty of God, of which our Sauiour speakes thus: God is a Spirit, and those that worship him,
  Iohn 4.
  must worship him in Spirit and truth.
• 2 Secondly, vocall prayer is that when the words of prayer are cō ­ceiued & vttered with the mouth: Where yet we must obserue that it ought to proceed frō the heart; first, that the words which are re­cited ought to be reuolued & pon­dred in the mind: for if any with the tongue onely pray, without any attention or consideratiō, not labouring to anoide all distracti­ons and wandrings of the minde, hee is not to bee accounted to pray vocally, but contrarily casts himselfe into a grieuous sinne, with which the Prophet vp­braids his people: This people ho­nour mee with their lippes,
  Esay 29.
  but their hearts are farre from mee: Ergo, this kinde of prayer is not there­fore [Page 248]called vocall because onely vttered by the mouth, but that it might bee distinguished from the mentall, which being onely made in the minde; the vocall also addes to the intention of the minde, words besides.
• 3 Thirdly, the mixt kinde of prayer composed of both these kindes is, when hee that prayes doth partly with heart, and part­ly with his tongue pray vnto God: therefore it is not to bee called a mixt prayer, when any shall at one and the same time pray with the Spirit and wordes conceiued, reuoluing with him­selfe the things which hee spea­keth, for that is vocall prayer: but that is a mixt prayer, when after the prayer conceiued, onely in spirit and minde hee that prayes doth ioyne vnto it a vo­call prayer of the mouth.

3 3 It followeth then that wee discourse of the things required in prayer, that wee may pray aright: where, as we shall finde [Page 249]diuerse things that may prouoke that duety, so shall wee meete with many incumbrances and lets: and therefore our industry must bee to gaine the one and shunne the other with might and maine: But because I haue in the former tract of meditation spo­ken▪ both of these helps and impe­diments, I will onely heere name them, referring the Reader to that place for a fuller satisfaction. First,1 then there is to this holy exercise required a fit time which euery day is to bee allotted vnto it. Where wee may fitly obserue first,1 that so much time euery day is to bee assigned to this exercise as the condition and state of the party may well spare; secondly,2 for no cause, nor vpon any occa­sion to omit this time, or put it off vnto another season, but to perswade himselfe that this exer­cise is farre more worthy then any other though neuer so bene­ficiall; thirdly,3 if vrgent neces­sity enforce the interruption of [Page 250]this time, to repaire that losse some other houre of the day if it possible; 4 fourthly, that the best houre for prayer is mid-night in respect of the quietnesse there­of; next to that is the morning timely before wee set hand to any businesse, for that will season the labours of the whole day, and hath this assurance,Math. 6. secke first the Kingdome of heauen, 5 &c. fifthly, it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto; and lastly,6 the holy Sabaoths, and other solemne seasons, are fit time to bee wholy spent in prayer.

2 2 A place is also to bee cho­sen for this holy worke, and what place more fit then that more se­cret and freer from the tumults of the world; what place (beside the house of God, which is the house of prayer) fitter then our priuate chambers, that God hearing in secret, may reward vs open­ly.

[Page 251] 3 3 Is required compunction, sorrow and repentance for our sinnes, together with mortifica­tion of the members of the bo­dy: for the more wee profite heerein, the better shall wee speed in all our prayers.

4 4 The safe keeping our senses: chiefly the tongue, the eye, and eare, for the curiosity of hearing and seeing, is the be­ginning of all distractions, and aboue all things hinders deuo­tion; but the immoderate lauish of the tongue is much more hurtfull.

5 Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright: experience shewes in our owne bodies, that the body being filled with meates is made vnapt, and so makes vnapt the Spirit to exercise her functions; there­fore hee that by prayer desires to bee vnited to God must be sober in meate and drinke, and haue great care both of the quantity, [Page 352]quality and manner of eating, to the end, that as much as may bee hee may represse and mortifie sensuality, and to perswade him­selfe (as nothing is more true) that the man who is giuen to take the solaces and pleasures of the flesh, shall neuer attaine to learne aright the practise of pray­er, seeing the flesh and the Spirit are so aduersant one to another: But this sobriety is chiefly re­quired at Supper, that the minde in the morning may bee the freer to the exercises of deuotion.

6 6 Often re-collection of a mans selfe and cogitation of the presence of God, euen in the midst of a mans outward busi­nesse, and to this end often to vse iaculatory and short prayers; for vsing this, when the set time of prayer comes, hee shall not much need any other disposition; whereas on the contrary, hee that is much distracted, when the time of prayer growes on, shall hardly exclude the multitude of [Page 253]cogitations that then will thrust themselues vpon him. This mul­titude of businesse is one of the greatest impediments to prayer, for whilst a man is diuided thus, pretious time slips away, distra­ction gets possession of the mind, and so the minde becomes alto­gether dry to spirituall and hea­uenly thingss.

7 7 And as the mortifying and brideling of the outward sences is necessary, so is the mortifica­tion of the inward passions: there­fore hee that prayes must take [...]eed of all vnquietnesse, trou­ [...]ednesse, griefe, and all in­ordinate affection towards any creature, and labour to keepe himselfe in the true inward peace of the Soule and Spirit, and to make such account heereof, that for nothing in this world hee would loose it.

8 8 Adde vnto these the rea­ding of godly and deuout books, as the vn-deuided companion of prayer: where, first,1 the holy [Page 254]Scripture must haue precedence of all others, and amongst these chiefly the foure Euangelists, the Epistles of Paul, Peter, Iames and Iohn, Iob, the Prouerbes, Ecclesiastes, and other Canonicall bookes of Scripture:2 secondly, not to bee inconstant, now reading one, and then another, but to continue the booke begunne vntill it bee en­ded, except it bee to auoide te­diousnesse, or vpon occasion of some temptation, or for that the minde may bee at that time bet­ter disposed to that booke then another, and then the course may bee changed, so that they returne againe to the former book; 3 third­ly, they must come to reade with a right intention, not of curio­sity, or meere desire of knowing, not to adorne their tongue: but first,1 to stirre vp the minde in de­uotion, and to profite in the Spirit; 2 secondly, they must not reade hastily but slowly and de­uoutly, that the words read may be ruminated & chewed; 3 thirdly, [Page 255]if any excellent or profitable sen­tence bee fallen vpon, there to stay a while and ponder it, ad­ding some short prayer; fourth­ly,4 the more elegant sentences are to bee noted in the memory, or committed to writing, that when need is there may bee vse made of them. And for the time that is to bee allowed to this reading, first,1 it must bee when the minde feeles any appetite or inclination to reading; secondly,2 when the minde is dry and de­uoide of deuotion; thirdly,3 on the Sabaoths and solemne feasts; fourthly,4 before and after the holy Communion; fiftly,5 oft-times al­so before prayer and meditation, that the minde may bee stirred vp to deuotion, and finde matter of meditation.

9 9 Discretion is heere very auaileable, not to vexe the heart with drawing out of teares, or sitting one the knees till one bee tired, but sweetely and humbly to behaue ones selfe, saying [Page 256]with the Prophet; I will heare what the Lord God will say concer­ning mee. Besides, as to all other actions so to this, it behoueth to bring a right intention, that they do not seek themselues, and their owne taste and consolation, but the onely honour and good plea­sure of God.

10 10 Simplicity must not bee wanting, for such as doe not cu­riously seeke themselues are most capable of heauenly illuminati­ons: Nor humility and reue­rence, as well outward as inward, whereby a man puts himselfe before God in body and minde, remembring himselfe to bee euer in the presence of his Diuine Maiesty: and ioyne heereunto purity of conscience and sancti­mony of life,Math. 5. for these haue a pro­mise to see God: Hence it is that who are of a loose consci­ence and regard not slight faults, do neuer profite in prayer.

11 11 Lastly, to conferre with godly and deuoute men is of [Page 257]much vse, for such conferences of deuotion do inflame the mind, as wee reade of the Disciples tal­king with Iesus as they went to Emaus, of the Mysterie of our redemption,Luk. 24. their hearts burned within them: For who (neg­lecting such holy conferences) delight to spend the time in other relations, neuer come to the grace of praying aright. So that to end this point two things aboue all other, are necessary to him that will benefite by prayer: first, diligent preparation before prayer, of which something shall be said anon: secondly, perseue­rance in prayer, with great trust in God, and diffidence in ones selfe, till the last gaspe, with no difficulties to bee interrupted; for we must euer pray and neuer wax faint.Luk. 18.

Now ensues the discouery of the points following; namely, what wee are to doe before, in, and after prayer. First,1 therefore before prayer it is necessary that [Page 258]euery one diligently prepare themselues,Syr. 18. and not to bee as one that tempteth God; for when wee pray wee must enter into our chambers, euen the secret chambers of our hearts and dis­pose things there before we pray: This preparation consists in these short obseruations following, the larger discourse whereof is in the tract of meditation:1 first, to know the mysterie or matter which we build our prayers on, with the circumstances of time, place, per­sons, &c. secondly,2 not to come to prayer with a tyred spirit, after much reading or writing; 3 thirdly, for some good space before pray­er, diligently fore-see and com­mit to memory the chiefe points you will insist on in prayer; fourthly,4 to enter the chamber of the heart a good while before prayer, and shut the dore of the heart against all other cogitati­ons, thinking with himselfe what hee is to doe; 5 fifthly, to come to prayer with great appe­tite [Page 259]and inflamed desire: and as hee that hath no appetite to meat gets one with strong exercise of the body; so about to pray wee must stirre vp our deuotion, ei­ther by reading, or diligent exa­mination of the conscience; sixthly, to inflame him the more,6 let him that prayes thinke that hee comes to a most rich veine of gold, from whence hee may carry most rich treasures; se­uenthly, with his minde and 7 heart lift vp, let him on the one side behold the greatnesse of God and his presence, and on the other his owne vilenesse and multitude of his sinnes, and that yet notwithstanding all this God vouchsafeth him a free accesse and audience: eighthly,8 with humble and deuout ge­sture of body, let him doe vnto God most profound reue­rence in heart and tongue, say­ing; Shall I speake vnto my Lord being but dust and ashes? ninthly, and lastly, let him doe all [Page 260]these with great obseruation, but yet without scruple, or too much anxiety of heart, if hee forget any of them.

2 2 What is to bee obserued during the time of prayer I refer to the former tract of meditati­on, where I haue shewed these foure requifites in this part; 1 first, a preparatory prayer; 2 secondly, certaine praeludia and prefaces; 3 thirdly,4 certaine points; fourth­ly, certaine colloquies with God.

3 3 After prayer these things are diligently to bee obserued: first,1 a particular examination is to bee made sitting, or softly walking, for a quarter of an houre, how our prayers haue suc­ceeded, well or ill; if well, then are wee to giue God thankes, to humble our selues, and acknow­ledge that this was not our owne, but onely proceeded from the goodnesse of God; if ill, then to begge pardon of him for it.2 Secondly, inquity must dili­gently [Page 261]bee made wherein thou hast beene defectiue, and a firme resolution to bee holden of more diligent obseruing them heere-after. Thirdly,3 thou must retaine in thy minde some fruite which God hath communicated to thee in prayer, that thou maist conuert it to thy benefit:4 fourth­ly, briefly and wisely dispofe of all the businesse of that whole day, that thou maist conceiue the good purposes which God in­spires in thee. Fifthly,5 diligence must bee vsed, that all the day wee remaine in a continuall de­uotion, as much as may bee, free from all distraction, neuer at any time for getting God, but euery where from the heart proclai­ming, The Lord was euer in my sight. Sixthly,Psal. 10. to conclude,6 that this exercise may bee profitable, thou must determine twice eue­ry weeke an examination vpon all these things that belong to prayer (seeing it is a thing of most account) and heerein thou [Page 262]shalt examine how thy prayer hath succeeded, whether thou hast made any passage in it, whe­ther thou hast felt any impedi­ment and the like; and to this end thou must conferre weeke with weeke, and moneth with month, and appoint certaine houres of the day to this pur­pose.

But yet it remaines that wee speake somewhat more of those 8 kindes of prayer, that heere­in wee may know; 1 first, how to giue thankes; 2 secondly, what things wee are to pray for; thirdly,3 for whom to pray; fourthly,4 of whom wee must aske; 5 fifthly, how wee must aske.

1 1 Mentall prayer, as wee haue said, is an inward talking of the soule with God, to whom hee expresseth all his Petitions and necessities without any noyse of words, and this is of two sorts; first,1 when the soule by it selfe findeth out sighes by which it [Page 263]speakes vnto God; as if the soule should inwardly say: ô Lord God thou hast inriched mee with ma­ny blessings, giue mee grace to vse them all to thy glory and my owne saluation; secondly, when the soule doth ruminate with it selfe some vocall prayer (as the Lords prayer, or any other which it hath committed to memory) and offers vnto God the Petiti­ons therein contained.

In prayer therefore wherein a man hath to do with God for the most part three things are ne­cessary: first, to giue him thankes; 1 secondly, to aske things necssary:2 thirdly, to offer vp vnto God himselfe body and soule.3

1 1 Now that wee render vnto God worthy thankes for his be­nefites, wee must propose to our selues a double catalogue of them in our memory: the one of be­nefits in generall, as his Creation, Preseruation, Redemption, Voca­tion, Iustification, Sanctification, Election, his gratious patience & [Page 264]long-suffering in expecting our returne, and the like: the other of particular benefites, which as they are proper vnto euery man, so must they specially of euery one bee remembred; as namely that hee is borne of good and Christian parents, that hee is of a good constitution of body, and sound, that hee hath beene pre­serued and deliuered from many infirmities and dangers of body and soule, and such like: euery one of which benefites if we doe but a little ponder with our selues, wee shall finde a most large occasion of giuing him thankes; and that we may haue rule heerein to procede by, let euery one giue him thankes: first, for the blessings of nature; se­condly, of Grace; thirdly, for blessings acquired. Also, first, for the good things of the soule; se­condly of the body; thirdly, for outward good things in particu­lar: of all which hee must take an account of himselfe, how [Page 265]God hath stored him with them, that hee may bee thankefull for them.

And indeed it is meete that continually wee giue thankes vnto God, seeing euery moment wee receiue benefites from him; for no moment is there, wherein wee receiue not from God, life, sense, vnderstanding, and all other good gifts both naturall and super-naturall, that are in vs, or belong vnto vs: Therefore if when thou receiuest any benefite from any man, thou art presently thankefull for it, how canst thou but bee ingrate vnto God, when receiuing innumerable benefites from him, thou dost not answer them with a thankefull heart? Thou shalt therefore giue thanks for things prosperous, because they are giuen thee for thy com­fort: for things aduerse, because they are ordained for thy cor­rection, and the augmentation of thy eternall Crowne: thou shalt giue thankes for spirituall [Page 266]gifts, because they enrich the soule, and for corporall gifts be­cause they preserue the body which is the palace and habita­tion of the soule: Thou shalt giue thankes for the things gi­uen vnto thee, because they be­long vnto thee; for the things bestowed on thy neighbours, be­cause they belong to such as thou art bound in charity: Euer shall thy heart meditate that good word of Thankes-giuing; euer shall thy mouth, in what estate soeuer, sound out thankefulnesse vnto God, that whilst thou gi­uest thankes for continuall bene­fites, thou maist thereby bee disposed to receiue better be­nefites.

2 2 Our petitions and requests vnto God consist generally in two things: namely, in begging remission of our sinnes, and in begging some other grace, ver­tue or good thing wee desire to haue. The things which wee are to aske of God are all contained [Page 267]in the Lords prayer: but besides these generall petitions which daily are in the first place to bee made, euery one ought to aske certaine speciall things most ne­cessary vnto him, which either hee must retaine in his memory, or else keepe a catalogue of them with him, which hee may at pleasure in his mentall prayer vse. First,1 therefore hee must aske of God grace well to performe the offices and duties of that place wherein God hath put him: secondly,2 to spend the time profitably: thirdly,3 to ex­tirpate and subdue vice and all imperfections: fourthly,4 to gaine that vertue and those helpes to godlinesse which hee stands most need of; but chiefly charity, hu­mility, the gift of prayer, and in­crease of faith: praying with the Apostles, Lord teach vs to pray; Luk. 11. Luk. 17. and, Lord increase our faith.

1 1 Euery Christian, I confesse, must generally labour with God for remission of all their sinnes: [Page 268]but yet it shall much helpe his conceite and memory to distin­guish them thus:1 desiring first re­mission of all the euill hee hath committed; 2 secondly, of all the good hee hath omitted; 3 thirdly, of all the time hee hath wickedly spent: or to desire the pardon of all his euill thoughts, words and workes, and of the omission of his good thoughts, words, and workes: But especially a man may cast the eye of his minde vpon these foure:1 first, the com­mandements of God and his law­full Gouernours; 2 secondly, to the seuen mortall sinnes; 3 thirdly, to the three powers of the soule, the Vnderstanding, Will, and Memo­ry; fourthly,4 to the fiue senses of the body: For in these are all the sinnes that any man can commit, comprehended: therefore let him reason with himselfe in his minde a little vpon euery one of these points, and desire specially pardon of his sinnes committed against this or that commande­ment, [Page 269]in such a kinde of sinne, with such a power of the soule, or externall sense of the body.

2 2 Wee must generally pray for all men and things, as Christ hath taught vs in that blessed prayer of his owne: and especi­cially for speciall men and things, but chiefly and necessarily for these: first,1 for the whole Church of Christ, wheresoeuer disper­sed, or howsoeuer despised, ouer the face of the earth: secondly,2 for the conuersion of all Here­tickes, Schismatickes and erro­nious persons, that they may bee brought home into the bosome of Christs holy Church:3 third­ly, for the whole kingdome where thou liuest, and namely for the Kings Maiesty, and all the Gouernours and Magistrates, Ecclesiasticall and Ciuill:4 fourth­ly, for all our Benefactors who doe vs good, and minister to our necessities: fifthly,5 for those that are committed to our charge, or vnder whose charge wee are: [Page 270]sixthly, for our enemies and per­secutors: seuenthly, for all that are in any necessity, or suffer any aduersity, in body or minde. This prayer for others,Chrys. as a Fa­ther saith, of all others is most acceptable vnto God: vnto it wee are many wayes obliged, and therefore it is no day to bee omitted: And as wee must pray for others, so must wee not bee vnmindefull to giue thankes for others, for the benefites confer­red vpon all men, for benefites bestowed vpon all Christians, priuate or publique persons, and aduisedly considering both the persons and the benefites seue­rally, to giue God thankes for them no lesse then if wee giue thankes for our selues.

3 3 If you aske of whom wee must looke for all these benefites, and vnto whom wee must giue thankes, the answere is easie and ready; at Gods hands wee re­ceiued all, and vnto him alone must wee giue thankes: hee it is [Page 271]that heareth the prayer, and ther­fore vnto him alone must all flesh come, this is taught vs out of the blessed mouth of our Sa­uiour; When you pray, say, Lnk. 11. Our Father which art in heauen, &c.

4 4 The last thing is to know how wee must aske; surely wee must bee furnished if wee will speed: first,1 with those three di­uine graces, Faith, Hope and Charity: Faith, considering that God is able to doe all that hee will, and as much as wee stand need of: Hope, considering his infinite goodnesse, and thence conceiuing a desire and assurance of obtaining our petitions: Cha­rity, asking the things onely that may make meerely for the glory of God, and the good and sal­uation of our selues and our neighbours: secondly,2 that in as­king wee vse all incessant and im­portant obsecrations, such as in our Litanies our Church vseth: thirdly, in humbling our selues,3 and setting forth our owne vility [Page 272]and indignity, as the most vn­worthy wretches in the world.

3 3 I said, that in our businesse with God, as wee must giue thankes to him, and begge of him things needefull, so wee must also offer vnto him our selues, this is a sacrifice vnto him most acceptable, and there­fore the Apostle begges it so ear­nestly of all Christians: I beseech you brethren, Rom. 12.1. by the mercies of God, offer vp your selues, a holy, liuing and acceptable sacrifice vnto God: So that nothing lesse is this sacrifice, but our whole liues, our bodies, soules, our goods, within vs, without vs, our thoughts, words and workes, all must bee sacrifi­ced vnto him, and dedicated to his honour, neuer any more to bee vsed after the conceite of our owne peruerse will, but ac­cording to the most exact rule of Gods most holy will. And these things which I haue spoken con­cerning Thankes-giuing, Peti­tion and Oblation, are to bee [Page 273]done mentally: for these con­taine a most elegant manner of continuing in prayer a long time.

2 2 Now must wee come in a word to vocall prayer, this being either publicke or priuate, in both which is required due preparati­on and attention, wee will ob­serue these three things: First,1 that being about to pray, hee first enter into himselfe, re­collecting himselfe a little, and lifting vp his heart to God, hee direct the whole worke hee is about to the onely glory of God, begging of him assistance that he would establish his minde in him alone: secondly,2 in the progresse of his prayer it is good, that first hee pronounce all the words di­stinctly, without too much haste: secondly, that by some paw sings, as in the end of the Psalmes, where wee say, Glory bee the Fa­ther, &c. hee renew his attention, that if his minde bee distracted hee may gather it vp againe, and [Page 274]beg pardon of God for this neg­lect: Thirdly, the prayer being ended, thankes are to be rendred vnto God, and pardon of sinnes and defects therein committed humbly begged.

There is another excellent way of vocall prayer, both easie and full of deuotion, and not subiect to distraction, which we may often vse, but especially in iourneying, and at such times as wee cannot fitly haue opportuni­ty to pray in another sort: And that is to recite the Lords prayer, or any other which wee haue by heart, and that all by leasure, inter-posing so much time be­twixt euery sentence as that one may well pawse and take breath, in which distance of time inward consideration is to bee had:1 first, of the signification of the word: secondly,2 or of the Maiesty of the person to whom wee speake: or thirdly,3 of our owne vile and mi­serable condition and estate.

3 3 The mixt kinde of prayer [Page 275]consisting both of mentall and vocall prayer, is more easie then that of the minde, and may bee vsed so often as a man shall finde himselfe, in respect of some in­disposition of body or mind, vn­fit for meditation.

And this methode of praying may bee vsed, first,1 concerning the commandements of God: as for example, taking any precept of the Decalogue, or ten Com­mandements, and to ponder with himselfe how ill hee hath obserued that commandement vntill this houre, calling to minde the sinnes hee hath committed against that commandement, and in minde begging pardon of them, and then concluding with the Lords prayer: secondly,2 con­cerning the seuen capitall deadly sinnes, seil. Pride, Auarice, Luxu­ry, Enuy, Gluttony, Anger and Slouth, hee may proceed in the same sort, and beginning first with the sinne of pride, hee may first obserue and call to minde [Page 276]the sinnes hee hath committed in that kinde; 2 secondly, desire par­don for them; and thirdly, shut vp all with the Lords prayer vo­cally vttered.3 Thirdly, concer­ning the three faculties of the soule, Memory, Vnderstanding and Willl, in which hee may fol­low the same order of praying, mentally and vocally, as before, as for the point; 1 first, why God gaue him a Memory; 2 secondly, the sinnes hee hath committed, not vsing the Memory to that end for which God gaue it him; 3 thirdly, closing all with the Lords prayer. The same course to bee holden concerning the Will and Vnderstanding:4 fourth­ly, concerning the fiue senses of the body, the Sight, Hearing, Tasting, Smelling and Touching: lastly,5 euery man may vse the same forme of prayer in respect of the duties of his Calling, and that with much profite and faci­lity; first,1 pondering why God hath placed him in that Calling [Page 277]and Degree: secondly,2 how of­ten hee hath sinned against God, in neglecting and abusing the du­ties of his Place & Calling; 3 third­ly, concluding all with the Lords prayer from the heart and mouth, to store him with fit graces for his Calling, and forgiue him the slips and errours committed in his Calling.

Now before I put a period to this discourse of prayer, it will not bee impertinent to stirre vp the heart of euery Christian to the practise of this so necessary a duety: And the rather for that in this declining age of the world, most sort of people are very remisse therein, for the most part making it a custome rather then a duety of Religion.

Religion, which indeed is no­thing else but the worship of God, is of all morall vertues the most noble, producing many, both inward and outward most excellent actions: but of the in­ward none so worthy as that of [Page 278]prayer and deuotion. This Re­ligion is a vertue resting in the will of man, by which all due worship and reuerence is done vnto God, and prayer being the act of that vertue is the lifting vp of the minde vnto God; for the will moues the vnderstan­ding to doe all due worship and seruice vnto God.

But how great the dignity of prayer is, may not obscurely bee deriued from Religion whose off-spring prayer is: for if Reli­gion bee a vertue obtaining highest roome amongst all mo­rall vertues, then must prayer which is the act of Religion bee most excellent of all other actes of vertues: for albeit this bee no Theologicall act, yet more loftily then others, it respecteth and looketh at God as at the end and complement of all.

Yea euen from the lifting vp of the minde, which by all the Saints of God is attributed vnto it, the worthinesse of prayer [Page 279]shewes it selfe; as if the minde giuen to prayer scorned the re­membrance of the creatures, lif­ting vp it selfe to the most excel­lent Diuinity it selfe: And sure­ly the thing it selfe, if wee consi­der it according to the conditions of men, seemes to haue extraor­dinary worth in it: for if so great honour bee atchieued from the acquaintance and neerenesse of Kings and Emperours, that men value it before riches, or any other thing besides, as the often and much affected ambition of that honour doth testifie; what honour shall wee account that which the often conference and familiarity of God begets.

Vpon this hinge doth hang the commendations of all the holy Fathers and Saints of God in all ages, all of them haue most greedily embraced this care; for this cause haue they hid them­selues in Defarts and Dennes, for this alone forsooke all prefer­ments; this was the most fat [Page 280]pasture of great and worthy minds, and not onely those whom Christ by his example taught, continuing all night in prayer, departing into the De­sart by the space of forty daies, and for thirty yeares together without many words, attended his Fathers pleasure; but euen those fore-runners of his blessed comming did most religiously and duely in all ages reuerence this Diuine exercise of prayer; of which, what more vn-excepted witnesses can bee, then Abraham walking the Desarts, Moses fee­ding his Sheepe, Elias and Elisha inhabiting Mount Carmell? Who setting aside all other respects, and taking vpon them the wor­ship of the onely true God, see­med so much to forget them­selues, that they seemed to carry mindes in the body voide of the body, as it were by prayer trans­formed into God. With such power is prayer endued, that the same thing which befell the [Page 281]Maister of all Wisedome, the Sonne of God▪ whilst hee prayed in Mount Tabor, that his coun­tenance was changed, the same seemeth often to befall those skilfull and zealous in prayer, that whilst drawing the Diuine Beames from the society of God, they shew some excellent thing to other men, as from a higher degree to be looked on, which may strike reuerence into the beholders.

Surely, it must needs bee mat­ter of great sublimity, which as soone as it gets place in mans heart, begets in it an immense hope of felicity: For seeing it is euident, that those good things which make man happy can bee deriued from no other fountaine then from God, which though albeit the most bountifull God doe freely giue, yet will hee haue them demanded of him; it com­meth to passe that hee who con­ceiues to himselfe a firme purpose of this care and endeuour, hath [Page 282]already found out the right way of happinesse, and hath happily entred into the same.

Hence is it that our capitall enemy vseth a thousand machi­nations, either to deterre vs from our enterprise, or to make vs go on with the lesse animosity and courage, for hee knowes, that such as march on valiantly vnder this Ensigne, put all his Troupes to the sword, themselues being such as illustrate many with the light of God, and stirre them vp to emulation: it cannot bee but such as are deuoted to this most fruitfull exercise, must needs prosperously succeed.

And not without cause, for there the mindes besieged with all kind of euils, do gather new forces, and are made more puissant, both to tame the vnru­ly passions, and also to acquire more vertues: For albeit they enter vn-armed, yet they go out armed and more valiant to fight; of which, that our Sauiours most [Page 283]couragious confronting of his aduersaries after his prayer in the Garden, was a sure argument: For Prayer establisheth the heart with magnanimity, it is concei­ued as if it were with the forti­tude and strength of God instil­led into it: And what can so en­courage the heart of man as the hand of the Creator stretched out to helpe? And how can hee want the Hand, that hath the Heart of his Creator? Where two or three are gathered together in my Name, there am I in the midst of them.

What shall I speake of those hidden comforts, the knowledge of God, the contempt of the world, the peace of conscience, and many other true tokens of the sonnes of God which are im­printed in the mindes of such as vse this holy exercise? Beleeue it, whatsoeuer by the most wise and eloquent men and Orators of the world can in this kinde bee spoken, is lesse, [Page 284]then these Orators of God by thus exercising themselues doe obtaine. What then ought wee to doe, seeing God requires this incessant duety of ours, but that so much of our short time heere as may be taken from the necessa­ry employment about things of this present life, and our ordina­ry Callings, should bee conse­crated vnto prayer? For this is, as it were, the very spirit of life, which lifteth vp man from the dregges of this world, into the fellowship and vnspeakeble fru­ition of the most hidden things of God.

There are but three sorts of good things in this life, where­with mans heart is rauished, and all these are most richly attained vnto in this heauenly exercise.1 That which is profitable is here­by by obtained, euen vnto a certaine kinde of immunity, from indi­gence and need of the profita­ble good things: for it is plaine, that men addicted vnto prayer [Page 285]are lesse vexed with hunger, thirst, heate, cold, and such like, and therefore they vse both meate and cloathing most spa­ringly. That which is honest they obtaine,2 euen to the most high familiarity with God: And that which is pleasant they obtaine,3 euen to the most in-effable and most chaste delights and pleasures of heauen, which in this world they most happily take a taste of.

That I may therefore giue a right farewell to this point; the drift of all men prayers is to bee so grounded on the vnmoueable rocke of faith, that there bee no haesitation in him that prayes, but that hee assuredly trusts by Christ to obtaine the good things hee demands; which assurance must be deriued from these 3. rea­sons which are so strong against all the incursions of sins, passions and all temptations, and so able to affect the heart, as that they can moue euen the stones.

1 1 Reason. God, albeit hee had [Page 286]not prouided for mans helpe, neither the Incarnation, Passion and Death, of his onely begot­ten Sonne, nor the holy vse of the Word and Sacraments, nor any other thing; yet of his owne goodnesse and naturall propen­sity vnto mercy, hee is most mer­cifull, nor can hee manifest his goodnesse and mercy in so high a degree to his other workes, as in sparing: for it is the highest degree of goodnesse and mercy to do good to such of whom hee is iniuried. Seeing therefore God hath made all his workes to ma­nifest his goodnesse, and nothing makes so much to the end of his glory and manifestation, as to haue mercy on men most misera­ble sinners, certaine hope may be conceiued that hee will grant pardon to them that faithfully aske it, and giue them both grace and glory.

God is more propense to doe good, then the fire is to burne, if therefore the fire, as often as [Page 287]nothing hinders it, burnes and consumes all that is put vpon it: Surely, nor will God so long as nothing with-stands him, but haue mercy; but nothing hinders God, nor can, as long as man doth seriously will and desire God to haue mercy on him: therefore euen the most wicked may hope, if they seriously desire it, that God will forgiue their sinnes, and giue them all ne­cessaries.

Theee was neuer any man li­uing from the worlds beginning, so wickedly giuen to wine, or in­temperancy, that was so much delighted with the pleasures thereof, as God is delighted in hauing mercy: If therefore the Drunkard and intemperate man doe not onely willingly take his pleasures, but is violently carried away with the streame of them: Surely God, without any dis­grace of so great Maiesty, nay, with much honour and dignity, doth as it were hastily runne to [Page 288]take those pleasures of shewing mercy: The euent proues it true, hee therefore sent his Word in­to the world, his Sonne, because hee is delighted in quickenesse of mercy, for his Word runneth very swiftly.

Seeing then that God, when hee sheweth mercy, doth a thing to himselfe honourable, first, to the glory of his great Name, agreeable to his Palate and Dis­position and therefore pleasant to him: yea, let mee say also pro­fitable; for so many seruants hee gaines, as there be men on whom hee shewes mercy. Who can be so mad and barbarous, as not to conceiue most vn-controule­able hope, and assure himselfe that the most munificent Lord will giue him whatsoeuer hee pe­nitently, and seriously asketh.

2 2 Reason. The most mercifull God from euerlasting (when there was none to entreate him, nor as yet the world was created) being most propense vnto good­nesse [Page 289]fore-seeing Adams fall, de­creed that Iesus Christ our Re­deemer should be incarnate, and when the fulnesse of time came, hee was incarnate of the blessed Virgine, was borne, and for the space of thirty three yeares suffe­red all kinds of discommodities, and at last dying the most shame­full death of the Crosse, purcha­sed my saluation with his preti­ous bloud, and by this price of his bloud so offered himselfe to the Father for me being but one, as if hee had thought of redee­ming none but mee, so that his bloud all of it, was no lesse shed for mee, then if Christ had shed it for none else, which the Apo­stle seemeth to haue thought, saying, I liue in the faith of the Son of God who loued mee, and gaue himselfe for mee; where hee spea­keth more particularly then when hee saith, Who gaue himselfe for vs, and loued vs.

If then Christ shed euery drop of his bloud for mee, being but [Page 290]one; If all his labours, and blou­dy sweate in the Garden were for mee, being but one; If hee cryed vnto the Father with strong cries and teares for mee, being but one, as if the matter had onely concerned the forgiue­nesse of the sinnes of one man and no more; who can bee so ig­norant, meditating this, but ea­sily will arise from the dungeon of despaire, and in the midst of his heart conceiue vn-repellable hope? This reason is able not one­ly to giue health to the sicke, but life to the dead.

3 3 Reason. Besides the most vnspeakeable loue of God exhi­bited to vs in Christ, who is the foundation of our hope, Christ himselfe hath spoken in the Gos­pell many things to stirre vp our hope; Aske and you shall receiue, &c. But aboue all, that; I say vn­to you, whatsoeuer you shall aske, be­leeue that you shall receiue it, and it shall be done vnto you: These words to stirre vp our minds and beget [Page 291]hope, are most forcible: I say vn­to you; As if Christ had giuen his Obligation for the truth of it, to bind himselfe to vnworthy man, requiring onely this condition of vs, that wee hold a good opini­on and faith of his goodnesse, that hee will giue vs what wee aske.

And how consonant to reason is this? Is there any Prince that promising faithfully hee will giue to some that aske him, a peece of siluer, so they aske faithfully, that performes no this promise? Or doe any doubt of it that are wise? If then that most high Po­tentate of heauen and earth, that cannot loofe any of his riches; nay, who the more hee giues tho richer hee is, do promise to giue to them that aske faithfully, be­ing able to do what hee list with a beck; Who is so mad, that doth not vndoubtedly hope and aske; nay, which doth aske, and doth not obtaine?

Now then if God, who is [Page 292]most propense to doe good, as the first reason prooues, and of his owne accord sent his Son, his onely begotten Son, deliuering him to most bitter death, that I might by him obtaine what I aske, as appeares in the second reason; And to conclude, the Son of God himselfe, both God and Man, my Redeemer, haue bound himselfe by promise, most ample and most worthy of himselfe, to giue vnto mee what I faithfully aske, as in the third reason: it must needs follow, that I must not onely swerue from all Chri­stianity, but euen from the right vse of reason, or else most con­stantly hope for the eternall good things of salua­tion, which I pray for.

The Fourth Daies Iourney of the Soule to Heauen, is Holinesse of Life.

THIS indeed is the full comple­ment of all the rest; to heare the word with iudge­ment, to meditate vpon Diuine Mysteries with di­ligence, and to pray vnto God with deuotion, are to small pur­pose, except there follow practise and application of all these, in the life. Our labour then must bee in this discourse, first, to giue some generall precepts how to acquire those vertues that helpe to the sanctification of life; and [Page 294]to roote vp the vices which hin­der the increase of godlinesse in our hearts: Secondly, to propose a daily methode of practising such holy duties as being perfor­med will make our whole liues a sweete smelling Sacrifice to God.

1 The ignorance of a sure methode and meanes to beget the seeds of vertues in mans heart, is the cause that so few do arriue at the Hauen of Perfecti­on in any measure: Insomuch that hardly shall one finde one man in all his life that hath attai­ned to any competent habite of any one vertue.

All vertues, as the learned doe well obserue, are either infused into the soule by the onely grace of God, which giueth all good things, or else are acquired by the industry and labour of man, being helped therevnto by the grace of Gods holy Spirit, for the obtaining of which, let him con­sider these points following.

[Page 295] 1 Hee that will attaine to any vertue, as humility, or the like, must know these fiue things to be very necessary.

1 1 An earnest and great desire of that vertue, which is ingen­dred: first,1 by pondering the glo­rious beauty, nobility, excellency and necessity of that vertue; 2 se­condly, how it pleaseth God that a man be adorned with that vertue: thirdly,3 what examples and admonitions Christ left of that vertue: fourthly,4 how dis­pleasing and detestable to God the contrary vice is: fifthly,5 how farre I am yet from that vertue, and what is the cause of it.

2 2 Prayer, whereby with most earnest supplications he must beg that vertue of God.

3 3 Frequent meditations vpon that vertue; in which hee must reuolue with himselfe, these foure points: first,1 how pleasing this vertue is to God: secondly,2 how excellent in it selfe: thirdly,3 how necessary to mans saluati­on: [Page 296]fourthly,4 what worthy be­nefites and fruites it briugeth with it.

4 4 A continuall exercise and vse, as well of the inward, as out­ward acts of that vertue.

5 5 Examination, whereby to discusse himselfe daily touching his defects against this vertue.

2 2 Albeit all vertues are desire­able, yet the more easily to gaine the habite of them, wee must take some one by the space of a month, or as shall bee needfull, wherein to exercise our selues; and so long to frequent the actes thereof vntill wee haue gained some habite therein: else wee shall hardly euer come to a wish­ed end.

3 3 Before all things, those ver­tues are most to bee loued and laboured for, which are of most moment, and which euery one knowes to bee most necessary for him; the rest by little and little are to bee sought for: And sure­ly, to speake generally, two ver­tues [Page 297]seeme to bee chiefest, and most necessary for all men, Humi­lity and Charity.

4 4 It is profitable in acquiring of vertues to reade some booke, or chapter, writing of that ver­tue we propose to our selues, and of the contrary vice.

5 5 And it will bring no small furtherance to gather some choice sentences from Scriptures, and Fathers, and prophane Writers, to be committed to memory, and and often to bee repeated.

6 6 Lastly, it is most profita­ble to propose the example of some Saints of God, who haue excelled in that vertue; but chiefly the example of Iesus Christ, to bee imitated. But be­fore I depart from these in­structions, how to acquire ne­cessary vertues for sanctification of life, let mee reueale vnto you the rules of two deuout and lear­ned men, which they aduise to bee obserued in this affaire.

The one is Saint Bernard, who [Page 298]giues two rules very profitable for the attaining vnto perfecti­on:Ber. libel. de formula Hon. vitae. If (saith hee) thou wilt ful­ly obtaine what thou entendest, two things are necessary:1 First, that thou with-draw thy selfe from all transitory and earthly things, that thou regard them no more then if they were not:2 Se­condly, that thou so giue vp thy selfe to God, as that thou neither say nor doe any thing but that which thou constantly beleeuest is pleasing vnto God.

1 1 The first thou shalt by this meanes attaine vnto.

1 1 By all meanes which thou art able to doe, thou shalt vilifie thy selfe, reputing thy selfe to be nothing, and beleeuing all other men to bee good, better then thy selfe, and more pleasing vnto God.

2 2 Whatsoeuer thou shalt heare or see in men professing Re­ligion, except it bee euidently flagitious and prophane, thinke that it was spoken or done with a [Page 299]good intent, albeit it may seeme to the contrary: for humane sus­pition is no true guide, but easi­ly deceiued.

3 3 Thou must labour to dis­please no man.

4 4 Neuer at any time, speake any thing of thy selfe that may seeme to import thy owne praise, albeit hee bee neuer so much thy familiar with whom thou spea­kest, nay, labour more to silence thy vertues then thy vices.

5 5 Speake not ill of any man, albeit the thing bee neuer so true and manifest, except it bee so that otherwise thou shouldst be­tray the truth.

6 6 More willingly apply thy eare to the commendations then to the dispraises of any man.

7 7 When thou speakest, let thy words bee few, true, ponde­rous, and of God.

8 8 If any man propose vaine things vnto thee, as soone as thou canst cut off his speech, & turn thy self to the things that are of God.

[Page 300] 9 9 Regard not whatsoeuer be­fall thee or another, albeit most deere vnto thee: if it bee aduer­sity, bee not thou grieued; if pros­perity reioyce not, but thinke it all nothing, and praise God.

10 10 Haue all the care that pos­sibly thou canst, that thou intend diligently things profitable for thy soule.

11 11 Flee occasions of much speech, for it is better to be silent then to speake.

12 12 When thou seest any thing that displeaseth thee, looke if it bee in thy selfe and cast it off: if thou seest any thing that pleaseth thee, looke if it bee in thy selfe and hold it fast; if it bee not get it, and so shall all things bee vnto thee as in a glasse.

13 13 Do not murmurre with man concerning any thing (ex­cept thou beleeuest it will profit) how burthen some soeuer the thing be that thou hast.

14 14 Neuer affirme or deny any thing pertinaciously and stiffely, [Page 301]but let your affirmatiues and ne­gatiues bee powdered with the salt of doubtfulnesse.

15 15 Alwaie abstaine from im­moderate laughter, laugh but sel­dome, and with few men open thy mouth.

2 2 The second necessary point to Perfection is thus obtained.

2 1 In prayer bee instant and intentiue with great deuotion, both on daies and seasons ap­pointed for it, and also in priuate, and that which thou offerest in prayer offer in thy heart; and that thou maist confirme the things thou readest, diligently thinke on them againe & againe, and imagine the state and condi­tion of them, in whose memory thou shalt speake these things.

2 2 Euer haue in thy minde these three things: First,1 what thou hast beene: secondly,2 what thou art: thirdly, what thou shalt be. What thou hast bin,3 because a filthy seede; what thou art, be­cause a vessell of dung; what thou [Page 302]shalt bee, because a banquet of wormes.

3 3 In like manner conceiue the paines and torments of those that are in hell, and that they shall neuer bee ended: and for how small and slender pleasure, they suffer such great euils.

4 4 So maist thou imagine the glory of heauen, and that it shall neuer be ended, how shortly and quickly it is acquired, and how great griefe and sorrow may they iustly conceiue, who for so small a thing haue lost so great glory.

5 5 When thou hast any thing or fearest to haue which displea­seth thee, thinke that if thou wert in hell, thou shouldst both haue that, and also whatsoeuer thou wouldst not haue.

6 6 And when thou hast that which pleaseth, or thou wishest to haue, thinke that if thou wert in heauen, thou shouldst haue that, and whatsoeuer thou wouldst haue: but if in hell, thou shoul­dest neither haue that, nor yet [Page 303]that which thou wouldst haue.

7 7 Whensoeuer any Saints day is celebrated, thinke of him how great things hee sustained for the loue of God, because they were short things that hee suffered; and what things hee hath obtai­ned, because they are eternall good things.

8 8 In like manner thinke, that the torments of the good, and ioyes of the wicked doe quickly passe ouer; and that these with their vndue ioyes haue gotten eternall punishment, but those with their torments haue obtained eternall glory.

9 9 Whensoeuer any slouthful­nesse ouercomes thee, then take vnto thee this writing, and dili­gently ponder all these things: and thinke on the time which thou so loosest, that those in hell would giue the whole world for it, if they had it.

10 10 When any tribulations doe afflict thee, thinke with thy selfe that those in heauen doe [Page 304]want them: in like manner when God sends thee any comforts, thinke that those in hell do want them.

11 11 Euery day when thou liest downe, examine diligently what thou hast thought, said, and done that day, and how thou hast spent the time which was giuen thee, in which to lay hold on eternall life; and if thou hast well spent it praise God, if ill and negli­gently, lament it heartily: if thou hast thought, said, or done, any thing which gnaweth thy conscience, eate not vntill by re­pentance thou haue dis-burthe­ned thy selfe.

12 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 heauen, and vnto one of these thou must of necessity come: Behold what it is that can draw thee vnto euill, or hinder thee from doing good; surely I beleeue there is nothing [Page 305]that thou canst find in this whole world.

Sure I am, that if thou dost well obserue and doe the things that are heere written, the holy Spirit shall dwell in thee, and shall perfectly teach thee to doe all things, therefore thou shalt well performe these things, and not neglect them, reade them twice euery weeke, on Wednes­day and Saturday, and as thou shalt finde thou hast performed what is written, praise thy God who is good and mercifull world without end.

Now followeth the exhorta­tion of Thomas Aquinas, Aqui. Opus­cu. 68. which hee made vnto a friend, wherein hee proposeth a fit way of attai­ning both Diuine and Humane wisedome.

Because thou hast desired to know of mee, beloued brother in Christ, how thou oughtest to behaue thy selfe in acquiring the treasure of knowledge, take this counsell from mee in this busi­nesse, [Page 306]that thou maist by and by passe by the little Riuers into the maine Sea, because by things of more facility it behoueth vs to passe to things more difficult: This then is my admonition and thy instruction.

1 1 First, I command thee to bee slow of speech, and that thou do slowly ascend to speake of any businesse:2 Secondly, imbrace purity:3 Thirdly, neglect not to giue thy selfe to prayer:4 Fourth­ly, shew thy selfe amiable and lo­uing vnto all men:5 Fifthly, bee not inquisitiue of other mens actions:6 Sixthly, shew not thy selfe very familiar to any, because too much familiarity breeds con­tempt, and ministers matter of with-drawing thee from thy stu­dies: Seuenthly,7 put not thy selfe at any hand, into the deeds and words of wordly men: Eightly,8, aboue all things shunne discourses:9 Ninthly, omit not to imitate the foote-steps of good and holy men:10 Tenthly, respect [Page 307]not of whom thou hearest, but what good thing soeuer it bee, commit to memory: Eleuenthly,11 the things which thou hearest or readest, giue thy selfe to vnder­stand them, and certifie thy selfe of all doubts: Twelfthly,12 vse all diligence to commend to the Treasure-house of thy minde, as much as possibly thou canst, euen as one that is desirous to fill a vessell: Thirteenthly,13 seeke not after things beyond, and aboue thy reach. And following these steps, thou shalt carry, and bring forth on thy shoulders, as long as thou liuest, both boughes and fruites most profitable into the Vine-yard of the Lord of Sa­baoths: these things if thou dost follow, thou shalt attaine to the thing thou affectest.

Now hauing laid these short grounds of procuring the ver­tues tending to sanctification and holy perfection, as an en­trance to the sequent Treatise, you may remember that in the [Page 308]front of this last part, hauing said that the ignorance of a certaine methode and Art whereby to di­rect vs to the attaining of Chri­stian perfection, and the know­ledge of a right seruing of God, was the onely cause why so many Christians came so farre short of their duty & drift heerein, as that scarce one was to bee found who had made any competent passage into the habite of any one ver­tue, I must now, as my first ground of this Discourse, accor­ding to my promise, set forth this methode and Art of seruing God aright to euery mans view.

Wherein for our better procee­ding I will,1 first, giue some more generall instructions to direct vs in all our actions:2 secondly, some more particular, for the repayring of that slaughter which sins haue made in mans soule:3 thirdly, I will speake of the loue of God, and of the things which a man ought to loue: in which loue consists the fulfilling of the [Page 309]Law, and of all our good works.

1 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 worke: and that hee is not to bee thought to haue the full knowledge of any thing, who knoweth what is to bee done, but yet knoweth not the order whereby hee is to proceed therein: Then it is manifest that it profites very little that a man do know all that is written concerning the seruice of God, if withall hee bee ignorant how, and by what meanes the same is to bee put in practise.

And albeit all Arts, and know­ledge of good things doe slow from the supreme Artificer God, and many are enlighted with his goodnesse, and pre­uented with the blessings of sweetnesse, yet are wee not for that cause, to omit our duty, nor is the obligation of doing what [Page 310]is in our power dissolued, in searching into his Precepts and Will, and such things as are ne­cessary for vs, to the end that we may doe what is pleasant in his sight: to which purpose this pre­sent methode is necessary, wher­by wee may know and bee able to put in practise all those excel­lent things which the holy Scrip­ture teacheth vs.

Nor let any man thinke it su­perfluous, that wee shall haue in­structions giuen vs, helping to the seruice of God, seeing the whole Scripture witnesseth it, and the Apostle expressely, that wee are Gods fellow-Labourers:1. Cor. 3. But wee cannot say, that he doth truely or sufficiently helpe, that doth not helpe so much as hee can, and ought to helpe: Nor is it any thing else for vs to bee hel­pers vnto God, then to moue the soule in all our workes, as much as wee can, to repaire the grie­uous losses which sinne hath brought into the soule, and [Page 311]purely to loue God aboue all.

Besides, there is no cause why any should excuse themselues in that the annointing of the Holy Ghost doth teach all things, and so there should bee no vse nor need of any Art, or methode, whereby to learne the seruing of God. For that is true, but yet so as that wee bee not wanting vnto the Spirit and to our selues, in searching and labouring by all holy meanes to come to that knowledge: For the holy Ghost teacheth not those that are alto­gether vn-willing, much lesse such as reluct and striue against it.

Nor let any thinke this sweete yoke of the Lord to bee heauy, in spending so much time to at­taine so high and heauenly wise­dome, whereby to vse this me­thode of seruing God aright: For if vsually men spend three, foure, or more yeares in Gram­mer, Logicke, and other inferi­our Arts, nay sometimes all their [Page 312]liues, if they study to bee perfect in it: how much better shall hee bestow his whole life, to learne perfectly this most heauenly Art, to teach vs which, our most deere and heauenly Maister Iesus Christ came downe from hea­uen vnto vs, and with so much labour and paine performed it? therefore let not any bee discou­raged in following this course, if hee finde in himselfe many dis­abilities: for herein it chanceth to him as to an infant, for hee ha­uing a soule, hath not yet the vse of reason, and hauing a body, feete and legges, yet cannot goe, but when hee beginnes to grow and to moue the members of the body, hee can goe, yet for all that with much difficulty, and often falling, vntill increasing in yeares and by continuall exercise, hee goes so freely, that whē he listeth he can runne: The same thing fal­leth out in holy exercises, whilst one beginnes purely to serue God; for albeit the soule bee [Page 313]found, yet it is so bound and bur­dened, & so without power wher­by to moue it selfe in this iourney to God, as the whole Scripture declareth, that we cannot walke at all, and if wee bee moued something towards it, yet it is with such difficulty, faintnesse and fallings, as that our walke is but a very standing still, if not rather a very going backewards; but when we shall haue practised this methode and meanes of ser­uing God, for some short time, wee shall grow to such strength therein, that wee shall doe things which before wee durst not hope for, and shall so runne through these high and heauenly iour­nies, as that our motions may ra­ther bee called the motions of Angels flying, then of men wal­king on the earth.

And it is much to bee fore­warned, that no man make any pretext or excuse of seruing God in this ensuing manner, as contenting himselfe with the or­dinary [Page 314]manner of seruing God to bee sufficient to bring him to sal­uation; for it is the will of God, euen our sanctification:1. Thess. 4. and not our sanctification for some short time, or in some one part of bo­dy or soule, but during the whole life, and throughout the whole Spirit soule and body. See­ing then that the louers of the world are neuer satisfyed with riches, honours and pleasures, but still wish and seeke for more, yea God commanding the con­trary; neither let vs bee content with present graces and vertues, but labour for an increase of all graces, and of that Crowne of glory which wee daily expect, seeing God so earnestly desires that wee should obtaine it: and if so bee our mindes and appe­tites bee not therefore set vpon this course of godlinesse, because it is profitable for vs to saluation; yet let them for this cause inlarge themselues to the highest extent of seruing God, because they [Page 315]know it is the will of God; that in all things wee might bee mag­nified, as the sonnes of such an eternall Father, who is in heauen, and admonisheth vs saying,Leu. 19. Be [...] yee holy, because I the Lord your God, and Father, am holy.

Hauing promised thus much concerning the harmes which ensue the ignorance of a certaine methode in seruing of God, I will now descend to the first part, which is the generall instructi­ons directing vs in all our acti­ons, wherein wee must obserue these seuen seuerall instructions and helpes.

1. Instruction, That knowing our selues to bee naked, misera­ble, and of all good things indi­gent, wee should labour euer by all meanes to procure the grace and helpe of God, that there may bee such a change made in our soules, whereby wee may seele that our will insists vpon this, not to seeke the things that are our owne, as our owne, but to [Page 316]seeke God, and whatsoeuer good thing is in him; and our selues as the thing that is of God, and whorewith of his infinite good­nesse and mercy hee wisheth himselfe to bee serued: so that wee hold euermore his most ex­cellent graces, and infinite glory, as our owne goods, nay farre more excellent then our owne: and that wee praise him and re­ioyce in him more then in any good thing which either wee haue, or hope for, or can happen vnto vs, accounting it a perfect happinesse, that the Maiesty of God may possesse infinite good things, and now it doth possesse, and as not hauing any care or re­gard of our owne selues; yet la­bouring by all meanes that wee may be receiued into heauen, where wee may behold him, and more perfectly enioy him, not for our owne ioy and comfort alone, but for that, the Diuine Maiesty being of infinite glory, of his infinite goodnesse would [Page 317]haue vs to bee so magnified, with the sublime inheritance and ri­ches which himselfe possesseth, and with him, all those which for their last rest and good, doe de­sire, that the Diuine Maiesty may haue so great glory as it hath: and this is to bee one Spi­rit with God, and is the summe of all Christian perfection.

For it is a doctrine cleere by the sacred Scriptures, and holy Fathers, that wee were all brought forth into this world, not to rest and settle vpon the brittle good things of this life, and in them to solace our selues, seeing they are the least, lowest and vilest of the good things of God; but that vsing them so farre forth as they serue for our necessity, according to Gods or­dinance, wee spend our whole liues in the sublime and high workes of our great God; who to this end created vs, that hee might make vs blessed, and the enioyers of his owne selfe, who [Page 318]is an infinite good, in whom wee shall farre more eminently, and aboundantly possesse all good things, then wee are able to ma­gine.

Againe, wee may obserue, that albeit God haue not tyed vs vnder the commination of eternall death, that wee should perpetually intend nothing else but his obseruance, but onely then, when any of his comman­dements are to bee obserued: yet by the law of equity, where­by wee ought to obserue our selues, as the sonnes of so great a Father; not onely men of a Re­ligious Profession, but euen all Christians, are bound to procure vnto themselues a more sublime, and heauenly degree of sanctity, and euermore to serue that so mighty a Lord and Father. For it was not of some few, but of all in generall, that the Lord pro­nounced those words; Let vs make man according to our owne Image and Smilitude: And then [Page 319]is man wholly found according to the image of God, when hee exerciseth himselfe heerein, to know and loue the wonderfull things of God, taking exceeding great ioy thereat.

And in the Gospell hee saith, Bee yee perfect, Math. 5. as your heauenly Fa­ther is also perfect: Surely it is most meete, that hee bee holy, who is the sonne of him, whom Sera­phines incessantly call Holy, Ho­ly, Holy: that neuer forgetting whose sonnes wee are, we should not thinke it sufficient to be holy in a low degree; but, as our frailty will suffer vs, to striue for the goale of all perfection; ab­stracting our hearts from the loue of all earthly things, and re­flecting them vpon our Father who is of infinite goodnesse, and with great affection illuminateth and sanctified all that come to his Maiesty, as to the Father of infinite dignities and excel­lencies.

Knowing then our Obliga­tion [Page 320]whereby wee are all bound to this duety of holinesse, and chiefly such as haue taken vpon them the office of Guides and Shepheards. Let vs withall re­marke, that as in this world, the greatest neerenesse and friend­ship which a mortall man can obtaine with a King is, that hee bee of one will, desire, and affe­ction with him; so true sanctity heerein consists, that a man bee of one spirit and will with God. But to come to this sublimity and heighth of honour, it beho­ueth him to trauaile through the passages of all vertues, which the holy Scripture euery where de­scribes, and the Sonne of God with so much labour hath taught vs. Thus hauing seene, as through a casement, wherein consists our change from men na­ked, miserable, and destitute of graces, to diuine and heauenly seruers of God, scil. by seeking nothing but the good will of our good God in all our actions; [Page 321]wee proceed to the instructions following.

2 2 Instruction, That wee euer haue an eye to the end and scope, by which wee ought to bee ad­monished to doe those things that serue for the reparation and remedy of our wounded soules: yea, whatsoeuer wee determine to doe, before all other things, the eye of our obseruation must bee vpon the end that moues vs to the action: This is most ne­cessary to bee knowne, and eue­ry moment to bee looked on: for there is no worke that hath in it more goodnesse, then it receiues from the end for which the work is done; which end if it bee euill, the worke also must needs be so, although of it selfe otherwise it were good.

Seeing then God is an infinite Good, that must needs bee the greater good worke which is more purely performed in his sight: For declaration whereof it is to bee noted, that it beho­ueth [Page 322]the seruant of God, who would please his Lord, to plant in his soule a very puissant will or habite of willing ingendred of strong and frequent actes of willing it: which will or habite, so ingraffed in him may moue him and make him thinke, that what­soeuer hee doth in body or soule, whatsoeuer hee shall thinke or speake, nay, all the vertues hee shall acquire, together with this same remedy of his soule, and all his deuotion; I say, that all these things are done, because God would haue it so, doth euer re­quire them of vs, and is for his infinite goodnesse most worthy of them; or else because, that by these duties hee should per­forme something acceptable vnto him.

Once the Diuine Maiesty said to his Disciples,Ioh. 15. That for this cause hee spake vnto them, that his ioy might bee in them▪ But this is the ioy of God which is in vs, as one saith, whereby hee vouch­safeth [Page 323]to reioyce concerning vs,Aug. namely, when wee are obedient to his will. But no manner of seruice is so acceptable to him, as that the seruant of God should so will that which hee willeth, so desire what hee desireth, that whatsoeuer himselfe is or can be, may with all his force bee pow­red out to the obedience of God, as hee that in euery worke con­ceiued no other end which might moue him to worke, then to bee willing to please God, and to do a worke acceptable to him. This I say is the thing I meane, that he should in some sort forger the good and glory which may be­fall himselfe from the practise of vertue, being onely mindefull of God which requires it; and for this cause onely would doe it, be­cause God willeth it, and com­mandeth it, and not without great cause, of his goodnesse, re­quires it. To make this plaine by example; Conceiue a sicke man who for the recouery of his [Page 324]health desires some meate, or me­dicine, and not onely desires it, but procures it; in the meane time it fals out, that some deere friend of his fals sicke of a more dange­rous disease, and stands much more need of that meate or Phy­sicke: heere hee that was first sicke being vnmindfull of his sickenesse how great soeuer, and of that desire hee had to it for his owne sake, beginnes now to de­sire the same, and to procure it, not to himselfe, but to his friend; so that the loue to his friend makes him desire and procure that which is needfull for him­selfe, not to satisfie his owne ne­cessity, but the necessity of his friend: so that after hee hath by sundry wayes busying himselfe found it, hee perceiues in his minde a certaine boyling desire to get it for his friend, as forget­ting that hee needs it himselfe, and hauing gotten it, reioyceth greatly that the will and necessity of his friend is satisfyed.

[Page 325] The like ought it to be to him that should moue the seruant of God to euery desire and worke, euen the like by all meanes: namely, that in his soule hee feele an instinct whereby to desire and do that is good: but that de­sire must be because God willeth that the thing bee done, and by that leades a man to performe obedience to him, as if it were very necessary to him; and euer forgetting that by these vertues which hee sought, desired, or wrought, hee should attaine glo­ry and saluation. For it is a farre more necessary end, that wee therefore worke because God would haue vs to doe it, and for his goodnesse which moues vs to loue and serue him; then that wee our selues should possesse glory: For wee ought to desire that wee may enioy glory and good things chiefly for that cause because God would haue vs to desire and haue them, and that in hauing them wee might [Page 326]loue him, and after an excellent manner serue him, and not for our owne profite, ioy, or glory.

And so great is the magnifi­cence and goodnesse of GOD, that by how much as wee doe in this manner the more desire or do any good thing, so much more shall be our glory in heauen. This instruction, I confesse, may seeme vnto many, to be full of difficulty; but surely, the beginnings of all things doe appeare to be such to all beginners: for they iudge they shall neuer attaine to that they haue begunne: but yet so long doe they exercise themselues in those things, that by continuall exercise, they become Maisters, where at first they durst not call themselues Schollers.

And obserue it for trueth, that if any man haue a will inflamed with deuotion, hee shall doe all these things with such facilitie, that in a sinall space of time hee may seeme to haue done wonder­full things. But vnto him, who [Page 327]is not enkindled with so great a flame of deuotion, this must be a rule which wee now lay downe, wherein shall distinctly bee tou­ched the manner and reason which hee must obserue in attai­ning vnto it. Let a man on the one side propose God as his chie­fest friend, and himselfe on the other side: when the will is mo­ued to desire any vertue, or pro­fitable thing, let a man consi­der with what end hee it mo­ued, and hee shall perceiue for the most part, that hee is moued either with feare of punishment, or loue of glory and vertue: Now this motiue ought not to satisfie vs, although it bee not euill, but seeing mans will pre­uented and assisted by the grace of God, hath so much freedome and power, in some measure, as to forsake the one, and chuse the other; and seeing we know the will of God to be much more ex­cellent, and more woorthie to moue vs, then our owne will, [Page 328]wee must now forbeare to bee moued after that manner as wee haue beene, and turne all our will to desire the same thing after the best manner, namely, because he would haue it so, who is wor­thy of all obedience.

Surely, he should of right ac­count himselfe vile and wretched who desires or doth any thing, moued thereunto with a naturall desire, albeit the thing be good and holy, seeing hee hath euer the will of GOD present before him which should mooue him e­uer to will and desire; but chie­fly, seeing GOD giues euer such strength as that one may forsake his owne will, as it is stirred vp with a naturall desire, albeit a good desire, and be moued with a heauenly desire.

And so much difference there is betwixt these two scopes and motiues, that nothing in this world differs more from another, then these two doe the one from the other; so that the one of these [Page 329]is incomparably more excellent then another: as the Sunne ex­ceeds the brightnesse of a candle; the Sea, a drop of water; infinite talents of Gold, a peece of Lead. Therefore let vs euer endeuour to desire, and worke, being moued with so happy an end and motiue, seeing the Diuine Good­nesse most desirous of our ad­uancement and glory doth binde vn to do all our workes, corporall and spirituall, great and small, proceeding from the body or the soule, euen such as are done ac­cording to our naturall disposi­tion, to do them, I say, onely be­cause it is the will of God wee should doe them. For all our actions from the least to the greatest, serue for the conserua­tion of this naturall life; and as wee cannot forsake them, so in vsing them for the loue of God they much further to the increase of a holy and happy life: and so the least and meanest worke wee doe is, in the sight of God, of [Page 330]more worth then the best and highest action performed of him that hath not the same scope. And indeed it is a thing wonderfull and worthy of memory, that in the sight of God it should bee a thing of more dignity to eate meate with this scope and mo­tiue, then with any other motiue, as namely, that wee enioy the glory of heauen, to fast, or powre out our bloud for the truth.

Not that it is not an excellent thing to desire the possession of heauens glory, but for that this motiue is so much more ex­cellent then the other, as the whole world ouer-values a nut shell. That therefore wee may bee induced, through this happy motiue, to doe all that wee doe, all the motions of body and soule bending vnto this end, wee must bee very intent that wee neuer passe from one worke to another, nor neuer beginne any worke vntill wee feele our [Page 331]selues to bee moued vnto it for this, that wee thinke, or know, that God would haue vs to doe it: For which purpose wee must know, that God with an infinite iubile and desire, wisheth to bee beloued or possessed of all men, and with the same will, wisheth that with euery motion of loue, which in euery moment of our liues we work, we shold loue him: and how often soeuer we shall loue, or do any other thing, wee should doe it, being attracted thereunto with this his infinite will: so that this is the rule wee must follow in all things, that whensoeuer wee will doe any thing, wee must neuer beginne it, vntill hauing first cast our eyes vpon God, wee shall perceiue that wee desire this for the infi­nite ioy which hee hath of this our good worke. Which being sensibly knowne, that God is most worthy to bee obeyed and serued in this so sublime a nature, then obeying this will, we bring [Page 332]into execution whatsoeucr wee determined, as altogether forget­full of our owne good. For iust it is, that his blessed Will who created all wils, should haue that preheminence and dominion ouer all wils, that not onely they should obey him in all hee com­mands, but also that whatsoeuer wee doe, wee should doe it, as forgetting to performe our owne proper wils, and obtaine our owne 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 themselues rich, when indeede they are but poore, reckoning their chickens in the shell; so many thinking they feele the said motiue and esteeming themselues to haue done great things, doe at length finde they are but small: for it easily falleth out, that one considering the sublimitie that consists in louing of GOD, and desirous of those excellent and [Page 333]true good things, and also being in the fauour of God and state of saluation, hath an enkindled de­sire to enioy that loue, and yet that desire is no perfect worke.

For albeit that desire be of a thing that is perfect, yet is that desire no perfect worke, if the perfect motiue of the minde bee wanting, namely, that such de­sire proceed from a strong wil we haue, to desire such loue, because God would haue vs to enioy it to our aduauncement, which hee greatly desires. The same that wee say of this desire, may also be spoken of many, who are car­ried with a great zeale of saluati­on of Soules, or good of the re­publike; and such as are hungry and thirstie for Righteousnesse, and weepe for the euilles which they see and know to bee in the world: all which things are good, but yet may bee most abiect and defectiue, if they want the said true motiue and scope: therefore wee must be very regardfull, that [Page 334]whatsoeuer wee doe, we be mo­ued vnto it with this motiue.

And that wee haue spoken of these words, ought to be vnder­stoode and practised in all those infinite motions which doe offer themselues to the Soule of what kinde soeuer, yea in the resist­ing of euery temptation: for we must so labour, that Gods will may reigne 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 mo­tiue: but let none be discoura­ged, for doe not many worldly men labour all their liues for vile things of no worth, & yet do not obtaine them? But we shall sure­ly obtaine this gift, if with inti­mous humility wee labour for it with perseuerance: but he ought greatly to reproue himselfe: who shall thinke it is of any estimati­on, dignity, or price, to obserue [Page 335]these things, and yet shall not for the greatnesse of the rewarde promised, which is to obtayne the said motiue, be stirred vp to seeke it.

And surely, it is not amisse to prae-admonish all men, that at the beginning, great coldnesse wil happen vnto him that directs his workes after so high a pitch, doing all things to God alone: and hee may wonder, that ha­uing taken the more sublime way, yet hee should finde lesse deuotion, as hee may wonder, that approaching to the fire, yet feeles it growe more colde: but we must know, that whoso doth well consider the cause heereof, shall finde, that of necessitie such coldenesse will seize vpon him, and yet his worke is of no lesse worth: for the cause heereof is, for that we neyther doe nor loue any thing more for our owne proper good, as we were wont, and is naturall vnto vs: but for the onely loue of God: wee re­mooue [Page 336]from vs the roote, from whence commonly and naturally all ioy and pleasure was wont to spring, that is, our owne good and quiet; and wee assume an­others good, namely, the glorie of God, for the rest and end of our labours: which being a su­pernaturall thing, and vnaccusto­med to vs, no wonder if it bring much paine to make such a change. From this ariseth that luke-warmenesse; vntill wee be accustomed to feele, esteeme, price, loue, and much more to valew GODS glorie then our owne, as the thing which wee loue much more. And hauing gotten this, then wee shall ap­proach the fire that will not suf­fer any cold fit to tarry on vs.

Now the end being knowne, for▪ which we must doe all things, some may admire, that seeing the sacred Scripture, chiefly the Go­spel being so perfect, and requi­ring such exact obedience: yet it seemes not euer to propose this [Page 337]end and motiue, when it admo­nisheth, commendeth & prohibi­teth, but for the most part either threatens punishments or inuites by promising glory.

To this I say, that our blessed redeemer the Sonne of God, the author of all Euangelicall doct­tine being in himselfe most per­fect, did often in his owne person take vpon him the things which belonged to our frailty and in­firmity, that hee might descend to our frailty, as fleeing, hiding himselfe, seruing death, &c. so his pleasure was to write his doctrine in such words as our fraile and miserable conditions required, who for the most part are moued to do all things either for hope of glory, or feare of punishments.

But yet obserue withall that as our Sauiour took vpon him these our infirmities with great perfe­ction and loue, so the Saints of God doe heare the Gospell and accordingly doe liue, mooued with threatnings and promises [Page 338]therein contained, yet without the losse of the excellent motiue of which we haue spoken. Wher­of if any man doubt, and thinke these not to be compatible or can stād together, namely the threats of hell and glory of heauen, with the motiue of Gods will: let him consider, that when our Sauiour saith, except ye also repent ye shall all likewise perish; in this threatning are two things to be noted. First the punishment threatned. Se­condly, the will of God, where­with God threatens: and this is his will, that we should serue him arid not perish. The true seruant of God, ought to obey this pre­cept, not that he may auoide the punishment, but because God who threatens would haue vs to repent, and not to fall into that punishment. So being mindfull that Gods desire is wee should serue him, and not fal into so great an euill, as once forgetting the punishmēt, we repent & turne to God. With this perfection there­fore [Page 339]do we work, yet mooued by the cōminations of the Scripture. And so the Scripture conteining that most high and perfect ser­uing of God, albeit withall, it hath that which seemes to be of frailty and infirmity, whereby to stoope to our frailty, and to moue vs to doe as our frailty requires.

And that promises and threat­nings in Scripture are thus to be vnderstood, may appeare by that first and great couenant of seruing God with all the heart, &c. which he doth not sufficiently perform,Mat. 21. who towards God doth not be­stow all his powers to serue him, and both to desire celestiall glo­ry, and abhorre the paines of hell, as well desiring that, as detesting this in the same manner as we haue spoken: namely that the last and chiefe end of both be, the ful­filling of Gods will and his obe­dience and glory.

3 Instruction. That it be com­meth all men, but chiefly those who are sacred persons, to serue [Page 340]God according to this more sub­lime and heauenly manner.

There is no doubt, but that God being in the highest heauens is also iustly esteemed for the most high God; but the seruice and o­bedience due vnto him, must be performed in a most sublime and exact manner. That which our Sauiour said to one hee meant of al,Math. 19. if thou wilt enter into life, keep the commandements: it was not the young mans raske alone, if thou wilt be perfect, sell all thou hast and giue vnto the poore; but euery mans part is in that seruice.

This was well patternd out vnto vs by the sonne of Maiesty it selfe, the Sonne of God, who forsook all things on earth, whose sacred life was exercised with many grieuous labours, not that that most holy and princely per­son stood need of them, but be­cause it much concerned vs to imitate those sacred steps; he wold become a seruant that he might teach vs to serue. In all things he [Page 341]serued, that we might vnderstand what a laboursome and exact soule in all vertue that must be, that rightly desires to serue and loue him: No man is exempt from that great commandement of lo­uing God with all the heart, with all the soule, with all the minde, with all the strength, with all the heart, with all the affections, all the soule, with all the life, all the minde, with all the vnderstan­ding: all the strength, with all the externall things of the body. It is the part of the heart to know, of the soule to will, of the minde to be able: of the strength, from the heart, soule 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 glorifie God, and do him due and meet obedience.

So that whatsoeuer good thing we can doe in heart, soule, minde, and strength, God requires [Page 342]of euery one vnder the necessity of a commandement. Yea when all is done that was commanded vs, we may say we are vnprofita­ble seruants.

If he bee worthy of reprehen­sion, who going about to doe some necessary and profitable thing, shall slightly cast it off, and put himselfe into some base and abiect businesse; How much more is he to bee blamed, who being borne to this end, that with all his heart, soule, minde, & strength he should serue the Lord, who is most worthy thereof, and from whom there is most benefit to be expected: yet omits this and be­takes himselfe to the seruice of the creatures & vanities of the world, which doe suddenly vanish and bring much harme with them?

As if all be to be blamed who serue not God in this exact man­ner, how much more are they su­able to a seuere penalty, who haue dedicated themselues by a speciall function to his seruice, as [Page 343]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 euery mans du­ty out of it, that it is not enough, that we doe the thing we do with loue, but of loue and for loue. For these are the footsteps which he commandeth vs to follow. So wee must not fulfill something of that is writtē, but the whole. Nor is it sufficient in his seruice that we do our duty with loue, or loue accompanying it; but it behoueth vs to doe it of loue and for loue. We see the seruant serues his Ma­ster with loue, who loues his Lord and Master, but yet doth it not for loue, seeing hee would not serue him except he expected a reward from him. But he should indeed serue him with loue and for loue, if he serued him only for this, that his Lord desired it, and [Page 344]held his seruice gratefull: and because he loues the goodnesse and society of his Lord, without any other respect. And such obedience it is that wee learne of our master Christ; saying, follow mee. Which signifies that wee must do whatsoeuer we are com­manded to doe with loue and for loue.

For to follow Christ, is to do that which he did for our instruction, and in the same manner that hee did it. But vndoubtedly he did all things with loue, and for loue, 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 wee must not thinke that God commands vs to fol­low him in doing onely, and not in the manner of doing too: seeing it is to no purpose to doe, if the manner of doing aright be absent; namely to do with loue, and for loue. For wee cannot suspect that so excellent, magni­ficent [Page 345]and liberall a Lord as this, would teach vs a doctrine of smal vse and profit; but of singuler moment, so that we obserue ther­in, as well the manner as matter.

4 4 Instruction, That the cruell slaughter which sin hath made in mans soule, is the cause of such great difficulty in seruing God after this sublime and heauenly manner. For this purpose, those that will serue God aright, must consider their owne dispositions that they may be able aright to meete with their owne defects, therefore they must know that the euill wherby they are drawen from seruing God after this most diuine manner, proceeds from sin, which hath weakened the soule, and subdued it to it selfe. For if sinne had not interposed it selfe, we should haue done eue­ry good thing with much fa­cility; but sinne once arryuing in the Soule, all our desires, wills and appetites are become so dis­solute, disordered and rebellious, [Page 346]by that grieuous speciall disease arising from sinne, that now loa­thing that which is good, wee scarce loue, affect, or desire any thing, saue the most abiect, worth lesse and vitious things, forget­ting that infinit good vnto which wee were created, as the thing wherein we haue neither rellish nor sauour.

And hence proceeds the con­fusion and perturbation of the soule which we feele in our selues so much distracted from the true God, whereunto we were crea­ted, that the thing which is abso­lutely and onely good being cast off, we incline euer, and greedily follow that which is euill. Yet must we know, that howsoeuer this sin hath made such a slaugh­ter of graces in the soule, that there is not one friend left to take armes against it; yet doth not our obligation cease from binding vs to doe what is our duty, and for which we came into this world. For albeit this great infirmity [Page 347]doth so infeeble vs that we doe all good things with great diffi­culty; yet doth it not make vs al­together so impotent, but that we are capable of grace and diuine fauour, whereby to repaire this our former ouerthrow and de­struction.

Besides we must obserue, that by so much more doe we grow to an admirable disposition of ser­uing God aright, which dispositi­on had euer remained in the soule vnto all good things, if sinne had not diseased it, by how much more we shall haue our appetites and desires repaired and disposed, which by sinne were formerly in­disposed. And he shall haue them repaired, who with an attentiue care and profound consideration of the things we speake 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 [Page 348]obtaine this, in the same shall hee be aduanced 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 doe all things with great faclity and de­light: to which hee shall be the more easily aduanced, if he often and attentiuely read these instru­ctions.

5 Instruction. That wee haue in our bodies and soules suffi­cient meanes for the reparation of this decay and ruine, if they be stirred vp by the grace of Gods spirit. As we haue both body and soule, so wee haue in both of them instrumentes wherewith to worke. For as the body hath feete to walke, hands to worke, mouth to speake, and the like, so the soule hath the vnderstanding where-with to know, the will wherewith to desire, and diuerse other faculties of the appetite. But it must bee obserued, that the more excellent the worker [Page 349]is together with the instrument, so much more worthy is the worke, so that all things concur­ring to the acte bee suteable. Corporall actions haue so much more excellency in them, by how much the instrument of the soule concurring to the act is more ex­cellent.

Now that is called a singular instrument, which to the produ­ction of the act is mooued by a good end: Therefore the most excellent instruments are the vn­derstanding and the will, which can bee mooued of God alone: as wee haue said in the second instruction. Therefore of small worth are corporall things which doe not so proceede. And this is it that Saint Paul said,1. Tim. 4. bodily labour profiteth little. But the a­ctions of the soule are of another kinde: namely, because of them­selues they may bee of great profit.

As if one exercising his vn­derstanding shoulde consider, [Page 350]how base and abiect the honors of this world were, and of what value those things which God commands are; and how vn­speakable that glory is to which we aspire; also to know how one may moderate his passions and the like. Againe, if one exercise himselfe in his will, louing that which he knowes is good, and re­fusing that is euill. Such refusals of the soule should be very profi­table, albeit the body were very idle; for by such exercises would be produced excellent habits, and the euill habits destroied; which thing of it selfe is very lauda­ble, albeit done for the only loue of vertue as Philosophers did: yet much more being in a Christian who hath faith, but most of all, if in euery worke wee ioyne faith with our intention actually di­rected vnto God.

Hence may it be obserued, how much euery one ought to be ex­ercised in the actions of the soule; which thing he may doe, whether [Page 351]he bee imployed in body or no in euery time and place, so that speaking with another in any temporall affaire, yet may he in soule worke, by louing God, re­caling to mind some of his works.

This may seeme difficult to him that hath not attained the ha­bit thereof, yet custome wil make it easie, as we must remember that vertue is practised about difficult things. Therefore violence is to be vsed to the wil, that thou maist become an industrious workman, to doe singular things with faci­lity. Which if thou doest not at­tempt, no maruaile is it, that thou canst not be more deuout towards God, seeing hee is euer ready to assist thy desires vnto that which is good, and to withstand thy pronenesse to euill, so that thou doe rightly vse the meanes.

And be sure that if thou desi­rest on earth to be a great and ex­cellent friend and seruant of God thou shalt the sooner attaine vnto it, by how much thou dost daily [Page 352]more and more vse these instru­mente of the soule, thy vnderstan­ding and will, at all times and places.

And this is it which aduan­ceth the Saints of GOD to so much glory in heauen, the neg­lect whereof is so blameable on earth. Seeing then our highest glory consists herein for the most part, that wee worke by these in­struments of the soule, and our ruine in the neglect of this exer­cise. Let vs see what course wee must take who haue as yet beene euen liuelesse, to vse these instru­ments of the foule. And that wee may begin with the vnderstan­ding, leauing the will to the next instruction, we will premise this theologicall and Philosophicall fundamentall rule: that our na­turall appetite doth naturally de­sire that to which it is inclined, & seemes pleasant to it, not standing need of any thing to helpe or in­uite vnto it, but rather necessarily & as it were coactedly desiring it.

[Page 353] But so doth not the will work, bur first consults with reason, and finding that the thing is conueniēt for it, it is then freely mooued to will and desire it. Therefore the Philosopher said, that nothing was desired that was not fore­knowne. Whence we collect that the knowledge of the soule which wee haue in our vnderstanding, is like a light whereby the will may see what it ought to desire. This therefore being presuppo­sed, we must chiefely regard, that to doe well and perfectly, the vnderstanding doe not erre in knowledge, which bceing had, presently the will is mooued to desire that which is so knowne; but if the vnderstanding doe erre, which often comes to passe by the malice which blindeth vs, or happily it erreth not, but the will through the liberty it hath to euill, will not follow that it knowes to be good; then man falls into all kind of mischiefe; therefore omitting many things [Page 354]which may serue for this pur­pose; this is chiefely to be obser­ued, that we be most attentiue e­uer when we will vse the vnder­standing, that when we would desire to do any good worke, or to get a disposition thereunto, namely, to be despised of men, to flee all delights of the world, which godly men euer abando­ned, in these and the like which seeme to be grieuous vnto vs to doe, or desire, by and by wee must vse the helpe of the vnder­standing, whereby wee con­sider and apprehend these things as most pretious and acceptable to God, and such as doe accom­pany the godly men to heauen, without which he is euer out of his way to that happinesse.

Which assoone as it knoweth to be such, then the will takes courage to will and imbrace that thing and also to practise it. For albeit the will, as it is assisted by Gods Spirt, worketh sweetly, yet often the difficulty and sharpe­nesse [Page 355]of the thing, so deters it, that it fayleth to worke, omitting the duty it is bound vnto; but as we indeuour to make way vnto it by the vnderstanding as I haue said, it will assume such courage and strength, that (the excellency of the worke being knowne, al­beit most painfull) it will desire to do it, and almost with as great facility will doe it, as that thing which it naturally desireth. Hee that workes after this manner, shall easily become a man of sing­uler vertue, and shall make a wonderfull repaire in his soule of the slaughter and ruine which sinne hath there made, and shall also with great facility doe that which maketh men happy, both in earth and heauen, namely know in a great measure the wonderfull things of God and knowing to loue them, and lo­uing to reioyce in them, contem­ning all earthly ioyes and plea­sures for them.

6 6 Instruction, That God is [Page 356]pleased to giue to all his Saints and such as from the heart seeke to serue him, such a strength of will, whereby they may both de­sire & loue, refuse & detest euery thing (in a great measure) which either helps forwards or hinders their saluation. This is surely to be knowen of all, as the chiefe foundation of all this discourse, and of all holinesse of life: con­teyning a memorable Cannon of the freedome & strength of will, which God by his Holy Spirit hath renewed and repayred in the soules of his faithful seruants, and so rowsing vp the soule from a dead sleepe and spiritual lethar­gie, and benummednesse.

But here let no man deceiue himselfe, as though this freedome of will were naturall and in his owne power; for without the goodnesse of God,2. Cor. 3. wee cannot thinke a good thought as of our selues; How much lesse can wee will or worke it? But presuppo­sing this, wee say it is in mans [Page 357]power to desire, or not to desire any thing which hee iudgeth to be desired or refused, and that, to this or that end as often as hee 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 vnto: he may also to diuerse ends de­sire it, and make choice of these ends as he listeth. For a man may desire it, thereby to obtaine the modesty of the minde which is a good end: he may also affect it, to the end that in something he may be like the Sonne of God, which is yet a better end: and he may wish it, that by abiection & contept, he may be so disposed to God-wards, that God may find in him an acceptable obedience, by perfect loue & charity, & this is the best end of all the rest.

Now to giue an example of re­fusing to will and desire a thing: a man may omit and refuse, and not desire to be esteemed, or to [Page 358]be he loued before other men, and that to the same ends which wee haue 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 euery mans power (in some degree) whom Gods spirit hath sanctified, to desire or not to desire any thing, so is it to doe the same as often as he will bend his will and vse the holy meanes thereunto. Yea euery houre as by how much oftner hee inclines and inforces his will to desire or not to desire, so much sooner shall he extinguish in the soule all viti­ous habits, and ingender those vertuous.

For better declaration where­of, let it be remarkeable that to produce the act of willing the thing which we abhor, we must consider that God is hereby ser­ued, in that we doe desire this thing, and incline ourwils vnto it, and as it were vse violence to the will to effect it: euen as the sicke [Page 359]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 wee wish and effect, is, whilst considering that the thing is not acceptable [...] to God nor profitable for vs, we incline and in some sort inforce the will, that it should not effect and desire it. And this shall be truly not to desire, when wee in­force the will, albeit there remain a certaine repugnancy of sensua­lity, as we see it fall out in the sick man, who will not eat the meat, albeit hee haue an appetite to it, because it is hurtfull to him; and it is something profitable for him, to be vnwilling to eat it, al­beit the inordinate appetite hee hath to that meat be not taken away.

So we see that we may produce the acts of vertue as often as wee will, being assisted by the mighty working of Gods holy spirit.

[Page 360] But we must consider, that be­sides the continuall care we ought to haue of exercising the will to desire the good things that are to be desired and to omit and refuse the euill, whereby the euill ha­bits being rooted vp, we may plant those that are good: it con­cernes vs much, most often to vse this present instruction, whereby to restraine those first motions, which do much confront and im­pugne euen men much giuen to vertue: or those motions in which we are longer captiued, to which we do sometimes consent, though in smaller sinnes; as to be delighted that our words or actions should be had in some estimation, or other mens to whom in some carnal and world­ly respect we stood affected: or to be sory and lament for the contrary, namely for their iniu­ries, or for the auersnes of others from vs.

In all which, albeit sinne may seeme but to haue a little share, [Page 361]and that to consent and belong, holden in these, seemes not to be deadly, yet so great dammage is hereby brought vnto the soule, as he well knoweth it, who seckes God from the heart. For from hence it is, that the soule is blin­ded and dulled, and made heauy and lumpish to all good things. Therefore he that would be euer­more the Lord and Master of his actes and a potent man in Gods fauour, so that he may easily doe the will of God, must by and by resist the first motions of his will, desiring and affecting iniuries, labours, sorrowes, contempt and euery kinde of contradiction which offers it selfe, resisting such appetite of sorrow and griefe which in the first motion offers it selfe for such iniuries and the like.

And on the other side, consi­dering honors, mens fauours, and all such things as are sweete and delightfull to the flesh, which mooue in vs any complacency, [Page 362]or liking, we must be ready, that in our will we may bring fourth the act of not desiring such things as we naturally couet: for so doing we shal first shū the sin & vanity, & by often doing, obtaine most excellent habit, all wicked habits being expulsed. And albeit that often our euill habits and cu­stomes makes it difficult to de­sire that which is good; or not to affect the euill; yet being in our power, as I haue said, albeit at the beginning weake acts are produced, yet must wee not bee slacke to bring fourth such acts, for by little and little they will gather strength, and bring no small benefit to the soule.

For euer as he that giues him­selfe to the study of grammer, if he at first learne but to decline a nowne, he thinkes he hath done no great thing, but as he goes on and learne to decline diuerse, at the end of the yeare hee will both vnderstand, and speake al­most all things, and so much the [Page 363]better, the second and third yeares, and so at length will be­come a perfect grammarian, espe­cially if euery day with all dili­gence and care of memory and vnderstanding he apply himselfe to the study, all which care and indeuour is very needfull to be­come perfect: so in this most soueraigne art of seruing God, how much more necessary is it to imploy all our wits and time, vn­to which knowledge, not one onely habit but many are requi­red, as the habit of the loue of God and man, chiefely our e­nemies, the habit of humility, Patience and abstinence, euery one of which requires more time to learne then grammer, seeing in our soules are rooted sundry o­ther habits contrary to these; which neuer falleth out in him that learneth grammer or any o­ther science.

Yet obserue, that by how much as the acts which the will produceth are more vehement [Page 364]and frequent, by so much sooner are habits acquired, as it falls out betwixt two of vnequall wit, that the one profits more in a yeere, then the other in two, applies his study with al his power, the other labours but little therein. And we call that a vehement act, as when one is iniuried, or despised without any precogitation, or pre-conceiued imagination ther­of. If then wee incline the will strongly, so much to desire this, as that wee should reioyce at it, whereby through such ioy the soule might he tamed against that which it first loued, against the will of God: this we call a vehe­ment act.

On the other side, honor and fauour of men being offered vs, if then we puissantly incline the will to turne away from these things because such fauour and honour might be impediments to contempt and direction which is the way to humility; which God so much loueth. Such acts are of [Page 365]so great efficacy that a few such would produce an excellent ha­bit of humility and patience: and so may we say of other vertues.

But aboue all, our frailty re­quires that we labour with great sorrow, we roote vp vices out of the soule. And we doe not onely kill the roote of vices, that great one of sinne brought foorth and practised, but euery small incli­nation which wee feele in our selues to sinne, is the roote of sin, moouing vs to doe so against that which the Gospell commandeth vs. Therefore we must striue to strangle these inclinations, as the children of the most high God with all our power. For albeit such rootes are deeply planted in the soule, yet by frequent acts at length we shall so extirpate them from the land of out flesh, euen as we are wont daily to roote vp out of the earth, the roots of cor­porall plants.

For such rootes are not eradi­cated and vnrooted at one two or [Page 336]three blowes, but by many and frequent strong atchieuements and labours: but by many more labours, is one vicious habit to be displanted, for it hath laide his roots much lower and more fix­edly both in the body and minde.

This instruction may seeme to conteine nothing but dry and barren words, but such doe the grounds of all acts and sciences seeme to be: yet of such great be­nefit is this instruction, that this alone sufficeth to teach vs the manner and reason of doing well, albeit all other meanes were vn­knowne. And it is so necessary withall, to be knowne, and fully vnderstood, as it is necessary for him that would make a strong and stable building to know and haue a sure foundation. And it should bee in vaine to hope for vertue in an eminent degree by the ordinary way, this way being neglected.

For want whereof many haue [Page 367]laboured but without fruit, as it falleth out in many affayres of the worlde, whilst a due and direct order is not obser­ued, which is the life of euery action.

7 Instruction. That there is a way of planting good habites in the soule and rooting out the euil: and that by the foresaide instru­ments: and withall, that it is the office of humility to bee igno­rant whether wee haue ob­tained these good habites, and withall the grace and fauour of God.

Hee that would rightlie serue so great a Lord as GOD is, presupposing that the slaugh­ter and ruine of the soule con­sists in euill 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 soule, the acts also by which they are therein produced are principallie [Page 368]done by the instruments of the soule, albeit sometimes they re­ceiue helpe from that which is corporall.

As for the point: a man desires to build a house that might giue him contentment, money he hath yea and also materials ready pre­pared: but yet how long soeuer he shall thinke on this businesse, or desire it, he shall neuer obtaine it, vntill he begin to worke, and ioyne one materiall to another, as is required in building of hou­ses. So if a man be impatient and desirous to correct it in himselfe and obtaine the habit of patience; although he be iniuried both by word and deed, although hee de­sire the habite of patience, yea al­though he bridle his mouth from words, and restraine his hands from reuenge, yet shall he neuer get the habit of patience, except he helpe himselfe, chiefly by the inwards of the soule; often moo­uing his vnderstanding to con­sider, the great benefit of pati­ence, [Page 369]and inclining his will as the instrument necessary for the pro­ducing thereof, to affect and de­sire iniuries and persecutions for the loue of God, and our redee­mer, who exhorts vnto such things, and suffered such things for our sakes. And such a habit is thus to be produced, as in the sixt instruction we heard.

Thou offerst to the thought of thy vnderstanding this obiection; what wilt thou doe, if such or such an iniury (namely such as thou abhorrest) were done vnto thee. Suddenly from the euill ha­bit that is in thee, there ariseth in thy minde a certaine horror of this iniury. Therefore presently call to mind, the great good which accrues vnto thee by the sufferance of this iniury and the like, and thou shalt bind thy will to desire such things, nor shalt thou leaue thus to bind thy selfe vnto it, albeit that it seem wholly to be constrained: for there is euer some voluntarinesse in it, and so [Page 370]often shalt thou produce such acts, that, that may increase which seemed scarce to be voluntary, that thou maist voluntarily suffer iniuries, and that this habit may be planted in thee. And this ex­ample may serue also to plant the habits of other vertues: namely by considering the great good of these vertues, and compelling the will vnto them. And if thou con­sider that it is the will of GOD, that thou shouldest be auerse from all filthy pleasures of the flesh, and compell thy will neuer to desire them, not so much as in thought to dwell vpon them, albeit it be but for some small time, thou maist in fewe daies attaine to an excellent habit of chastity.

And thus may one bee inrich­ed with all holy habits. But wee may obserue, that (as be­fore) if by the onely praecogi­tation of an iniurie, one may gaine the habit of patience, much sooner and better may it bee held, if indeede iniurie bee [Page 371]done one, or anie other thing, wherewith wee seemed before men to bee confounded and de­based, so that wee compell the will to desire the same. For the actes of the will receiuing this iniurie are more vehement, and so doe more tame the Soule, then are those of the will one­lie desiring, or receiuing an in­iurie onely in cogitation offe­red, namely by thinking that it shall, or may chance.

A fewe vehement actes doe worke more strongly and ef­fectuallie to produce a habit, then manie remisse, which hee must verie well obserue, that de­sires to bee one of Almightie GODS most chiefest Ser­uants.

For hee must neither say, or thinke that hee will doe what in him is to obtaine the grace of GOD and o­ther benefits of his, who doth not also wish and withall re­ioyce in himselfe whilest those [Page 372]things are offred to him by which he may be the better disposed vn­to them, seeing these are so ne­cessary for the discerning of vices and increase of vertues, 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 keepe the will very firme and stedfast, in the desire and loue of God, and hatred of euill: to which purpose it will not bee a little auaileable to ponder the considerations and reasons, wher­of bookes exhorting to deuotion are full, namely, why God is to be loued and euill detested.

But yet let not this be forgot­ten, to the end that wee may euer be restrained with the bridle of feare, from falling into pre­sumptuous sinnes; that albeit one may haue gained most excellent habits of vertues, yet is hee not thereby secured, that he hath got­ten the true good, namely the grace of God: which albeit hee [Page 373]assuredly hath, whilst hee hath these things which we here speak of and shall speake, yet can wee neuer naturally know when wee haue these things, in the manner that the will of God is we should haue them, and so we cannot be certaine that wee haue obtained the grace and fauour of God. But it is very apparent, and a principal signe we haue gained it, is, when we so in our minds handle the vertues whereof we haue gotten the habit, as we thinke of other mens vertues: namely that thence our heart should not be more ex­tolled, but blesse God and giue him thanks, who is the authour of euery good gift, and equally to reioyce 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 vpon the things that are here written; it must be considered, that if any seeme to endeauour to gaine some of the [Page 374]things which are here said that ought to bee done, and can­not attaine them: hee may know, that this befalleth him because hee i [...]deuoured not to obtaine another thing, which is here written, that he ought to procure. As for the point, if anie doe much labour, not to feele the iniuries that are done him, and yet doth not strong­ly indeauour to come to a de­testation and hatred of him­selfe (of which wee haue here written in his place) hee shall profitte verie little at all. For GOD suffers not nor re­gards a mans indeauour and labour for one vertue, with slouthfulnesse and neglect to­wards another.

2 The 2. thing I proposed in the first part of thus last daies iour­ney of the Soule, to bee dis­coursed, was a particuler view or such furniture as was re­quisite for the repayring of mans Soule slaughtered and [Page 375]ruined by sinne.

This discourse might bee without bounds if wee should measure it according to mans ly­mitlesse corruption, but the true seruant of GOD, who by the former generall instruction is come vnto the knowledge of those many murthers sinne hath committed in the soule, and how much hee is inabled to helpe himselfe by such instru­ments as hee hath receiued from GOD, calling first vp­on GOD for helpe, by which meanes hee may vse this power and those instruments, with such others as are necessa­rie to this purpose: it follow­eth, now that hee exercise him­selfe in such things as are ve­rie necessarie to that reparati­on.

First, therefore hee must bee exercised in rooting vppe sinne in the Soule, that being about to performe anie duetie to GOD, there may bee nothing [Page 376]so much to offend the eyes of so great a Maiesty. So this being don he must decke himselfe with such habits and vertues, as may make him appeare beautifull and grace­full in his sight. Which is to bee performed by these exercises following.

1 1 Exercise is concerning sor­row for our sinnes, which helpes much to relieue the discomfiture of the soule: and of the manifold euill that comes by sinne.

He that hath offended so great a Lord as is our God, by such grieuous treacheries as wee haue done, & would now againe come into his seruice: it is meet that first he labour to get his offence par­doned, & that to doe this hee vse those meanes whereby he may more easily be restored to grace: and that we may not as desperate persons, or conceited ideots thinke that no remedy is to bee found for so great a malady as that of our malice, the diuine goodnesse euer desirous of our [Page 377]good hath prouided for vs an ea­sie remedy, namely that we shold be sorry for our heinous proditi­ons and offences which we haue committed against his goodnesse, and no sooner shall we intimou­sly from the heart conceiue this sorrow, but by & by all our wie­kednesse shall be blotted out of his memory.

So great is the malice and poi­son of sinne, 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 it selfe; how much lesse the sorrow and teares of one man a­lone? but yet so great is the cle­meney and mercy of our Lord, and of such, value is the vnualua­ble price of the pretious blood of the sonne of God, that he is plea­sed, so that we repent our sinnes with a sincere heart, and with a liuely faith apply that pretious merits of that spotlesse Lambe of God to our wounded soules, to supply in mercy what is defectiue [Page 378]in our weakenesse, and to accept that all sufficient sacrifice of his blessed Sonne vpon the Crosse for a complete and full ransome and satisfaction for all.

And surely it is but iust and right, that wee grieue for our sinnes committed, for there is no man lyuing who is not natu­rally greeued, and doth not re­pene that hee hath done any act, whereby either harme may ensue vnto him, or he may be de­priued of any good thing that hee affected. Now sinne is the cause that wee loose that infi­nite good, euren GOD him­selfe: it is the cause that grace is taken from vs, wherein con­sists all our riches, it is the cause that wee become Sathans seruants, and GODS sworne enemies, it is the cause that hee that dieth in it, shall for euer bee depriued of, the inheritance of heauen, and buried in in­fernall dennes, and iustly ought hee to suffer so great euill, who [Page 379]commits Treason against the most supreme GOD, who was content to die, that hee might giue vnto vs life. To re­count the euills wherewith sinne affects vs, were to number the drops of heauen in a storme of raine.

Therefore our sorrow for sins ought to be longer thē any words can reach, seeing our GOD of­fended, is so good and so wor­thy of our seruice, and neuer to bee offended: whose anger and offence ought most to vrge vs, and: whose will and goodnesse, aboue all things to mooue vs to blot out our sinnes with the sobs of our hearts, and teares of our soules, that being put out of his sight, that deuine goodnesse may be pleased with our lame o­bedience.

But the maner of acquiring this sorrow, if the heart bee found to bee harde, is, that wee re­present to the Soule, the e­uill that proceeds from sinne [Page 380]and compell 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 sinne, sometimes discoursing from one sinne to another, and with the greatest endeauour we can, albeit sometimes we may seeme to haue no sensible griefe; for such is not in our power, nor is absolutely necessary at all times: God in whose hands it is will giue it vs, if we often assume that which we can obtaine: and in this sorrow he that will rightly begin to serue God, must continue a month or more.

2 2 Exercise. Must be in the ha­tred of a mans selfe, a thing before all other requisite in expelling the euill customes of the soule. For as from the loue of our Sauior spring innumerable euils, from which ill customes and habits doe arise, to when the loue of our Sauior cea­seth, and the hatred of our Sauior [Page 381]entreth, to which the Gospell in many places exhorts, euery sinne and euill custome is banished. But because such kind of hatred seems at the first sight to defer vs from this exercise, for the inbred loue which euery one hath towards themselues aboue all things in the world, vnto which also euery man is bounde,1 we will first shew the manner how euery one ought to hate himselfe:2 Secondly where­fore euery one ought to hate him­selfe: and thirdly how this hatred can stand with true charity which 3 begins at the loue of ones selfe.

I Presupposing the rule and Canon of the sixt instruction, the manner, wherewith euery one ought to hate himselfe, must bee this, that he neither will, desire nor assume to himselfe 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, then it must be so done, that as much as in him is, he be sorry for it, con­considering [Page 382]how vnworthy hee is of all delectation and pleasure in respect of his sinnes, 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 ioyfully admits it. As for the purpose, eating, drinking, & the like, which bring some delectation with them, thou must neuer assume, will or desire them for thy owne comforts and delights, or to satisfie thy owne appetite, nay thou must with a firme will determine with thy selfe, that thou wouldest not ad­mit it, if the will of God were not such as would haue thee to doe it, To hold this firme resolution, it is needfull that thou call to minde the sixt instruction.

And herein shalt thou know that thou hall gained such a will, when thou takest onelie so much of these, and in that manner as thou thinkest God would haue thee to take and de­sire. God would that thou [Page 383]shouldest take of meate and drinke what is necessarie both in quantitie and qualitie. In quantitie, so much as is truely and not fainedlie necessarie vn­to thee whereby thou maist bee disposed and made strong to the seruice of GOD: in quali­tie, that with all thy power thou reiect all sweete taste therein, except when it is necessarie for the remedie of thy infir­mities.

In these and the like it will be euer expedient, that wee take something lesse, yea whilst yet it may seeme necessarie vnto vs to take so much. For often the too much loue of our selues will impose vpon vs, but seldome the hatred of our selues.

Besides it is necessarie toge­ther with this hatred of thy selfe, that thou doest now de­sire all the toyles, vexations, contempts &c iniuries to be done thee, which be wished, de­sired &c assumed, so that it be not [Page 344]against the will of God, or be the occasion of the losse of some spi­rituall or temporall good. So this is necessary the caution, discreti­on, and counsail of some wise and holy man, and a continuall feare that vnder the colour of good, we be not deceiued. For we must not beleeue euery spirit,1 Ioh. 4. but aboue all, the light of the holy Ghost brings much light vnto this bu­sinesse, which without doubt shall be giuen to them that with humility of heart seeke it.

It is also besides necessary, if we will worthily hate our selues, not onely to leaue all delectable things, and withall desire all gree­uances and vexations, but withall we must herein reioyce, when any such aduersities and priuations of pleasant things, nay of necessa­ry things befal vs from any, which is more greeuous vnto vs then whilst we [...]ake them vp our selues, but chiesly when in our iudge­ment he who doth such things to vs, doth it with an indiscreete [Page 385]and malicious intent.

And albeit we cannot without manifest signes iudge hereof, nor yet then with any firme resoluti­on. And albeit we ought much to lament the offence of the perse­cuter and wrong doer, louing him in the bowels of compassion as one from whom we haue recei­ued a singular benefit: yet when we shall manifestly see it, we must bee very carefull that so great a gift & pretious pearle perish not; but considering the reasons wher­fore euery one must hate himselfe, as we shall shew anon, then must our will come on producing most frequent acts of desiring and ac­cepting such persecution and contempt which is done vnto vs: which things when we haue done we shall be inriched with the ho­ly hatred which we looke for.

All these things Christ Iesus our Master hath both by word and example taught vs, whose most holy soule, albeit neuer wounded with the sting of any [Page 386]sinne, and so there being no ne­cessity of handling that pretious body with any asperity of hatred, yet would hee for our example, despise all delectable things and suffer persecution and to bee so euill intreated as neuer was any other man. All which hee did, that wee might learne what wee ought to doe, to obtaine this ha­tred of our selues which is so ne­cessary. Seeing then his Maiesty would suffer such things, by his example to induce vs to the like, Christ suffring for vs,1. Pet. 2. and lear­ning vs an example to follow his steps: Let vs for the loue of God open our eyes and behold if it bee iust, that our GOD and Lord should suffer so much for our sinnes, and to our instruction, so many iniuries, indignities, and persections, whilest we casting off all shame, forsake him, and not onely not in act beare any kinde of punishment or iniury for his sake, but not so much as to haue will to suffer it, nor yet euer [Page 387]meditate or desire it, and much lesse that any man should speake to vs of it. Surely as it would be ridiculous, if any did desire to be called a student in Diuinity, or to be accounted a Diuine, which is neither exercised in that study, nor yet is desirous to know any principle of it: so is it ridiculous that any should esteeme himselfe the seruant of God, or be in any religious congregation, which is the schoole of all vertues, who labours not to procure and haue this holy hatred, chiefely hauing so excellent a Master to teach it vs.

Let them consider this, who are so negligent in religion that they thinke all Christian duties to be but matter of conformity, and let them know that the name of Christians agrees not to them, vn­lesse they study the doctrine of so sublime a searcher, deliuered vnto vs both by word and example. And surely, if nothing else would driue vs to this care, but only that [Page 388]we might imitate so great a Ma­ster as the Sonne of God, and be made like him, euen that might suffice, without any other reason, to make vs walke the iourney, which so worthy a Master hath troden out for vs, seeing wee are sure that he cannot there erre in the way, nor hath lost the crowne of glory.

But that wee may more fully obtaine this thing, one thing is to be noted, which at the first blush may seeme to be of smal moment, but more aduisedly considered, will be thought of much worth, Namely, that the chiefe exercise most expedient for vs to vse, for the gayning of this holy hatred, is, that incessantly we pursue and assault those our innumerable small desires, which euery mo­ment occur. And the manner of pursuing them is after the fashion of those who indeauor to set vpō a potent aduersary by deceits. For with great circumspection wee must prouide, whether hap­pily [Page 389]wee desire any thing which is not of GOD, nor leads vs vnto GOD, and assoone as we perceiue that anything falls out that may delight vs besides and without GOD, suddenly the will is to bee inclined to contradict it, and not to accept it, But assoone as wee shall see any thing befall vs contrarīat, or displeasant to vs, by and by, to incline the will to desire that. Which if any shall frequently exercise, hee shall farre sooner obtaine this holy hatred, and withall so great dominion ouer himsclfe, as cannot be in words expressed. For it is most certaine, that this is the key of all those treasures belonging to perfec­tion.

2 For what cause wee must hate our selues: is now to be dis­cussed. Which albeit, may suffici­ently bee grounded out of these assertions of our Sauiours, Hee that hates not his owne soule cannot bee my Disciple, Luk. 11. Matth. 11. and hee that will [Page 390]follow mee, let him denie himselfe &c. Yet to giue the greater satis­faction to this point which is holden of most men for pa­radoxall and vntrue, we must obserue, that for many causes it is very profitable for vs, and that GOD requites no lesse seruice at our hands then to hate our selues.

1 1 Which might serue for all, wee must hate our selues because what euill so euer is in vs, and what defect of vertue and good soeuer is in vs proceeds from this, that wee doe not hate our selues: for all this euill, and all defect of good in vs, is deriued from this, that wee loue and desire some thing against or besides the com­mandement of God. All which we do only for the loue of our selues. Therefore, if we would haue our soules inriched with the good things of God, and infranchised from the euill, wee cannot but hate our selues. He that loues his soule, Ioh. 12. looseth his soule, said the eter­nall [Page 391]truth, it is the roote and fountaine of all euill in mans heart. Therefore one said well, if thou shalt loue euill, August. then thou hast hated, if thou shalt hate euill then thou hast loued; learne therefore to loue thy selfe in not being thy selfe, for whosoeuer loues himselfe, is deceiued, and blind in that he loueth it. As great madnesse, to nourish that seruant that will betray thee, and to che­rish that theefe that brings thee to the gallowes. The loue of our selues will affoord vs no more fa­uour, and therefore it is wisdome to hate our selues, seeing it is no better then the worme, that de­stroies 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 grieuous euill that could be in man, to loue himselfe; because hee could not bee a iust iudge of himselfe. 1 Loue built two cities, the loue of GOD,Aug. the City of God, euen to the con­tempt of a mans selfe, but the loue of a mans selfe built the city of [Page 392]the deuill euen to the contempt of God.

2 2 We must hate our selues be­cause that seeing we haue by our sinnes become Traitors against God, it is but iust that wee giue him all possible satisfaction wee can. But seeing an infinit satis­faction is due, according to the measure and mallice of our sinnes, and wee poore wretches of our selues can performe so small, as the least; for this cause we ought to hate our selues, and to desire that all men should hate vs, as much as without sinne, and the offence of God may be, because when wee being so vnable to satisfie one for a thousand, yet we should pre­sume to sinne against him with a high hand; and therefore by this hatred of our selues, to render vn­to him all the satisfaction that li­eth in vs.

And if you aske me what trea­son the sinner hath commit­ted, I answere, the greatest of all other treasons; it is no other [Page 393]but to kill his Lord and take his life from him. And that the sinner doth this is plaine,Heb. 6. for he cruci­fieth to himselfe the son of God. The vnderstanding whereof if thou desirest, the same Saint Paul giues in saying,Gal. 4. Christ liueth in me; namely by a spitituall kind of life, quickning of soules and wor­king in them the works of life, as it is written, thou hast wrought al our works for vs.Isa. 26. In this manner doth God liue in euery righteous and godly man. Therefore seeing God doth not liue so in the sin­ner, it is plaine that by sinne hee hath killed him. But what a wic­kednesse this is, and what a trea­son, and how many euils it in­cludes in it, let him well consider that will iudge rightly of things. 3. Let the third reason for which we must hate our selues be this, as the most eminent, namely that our soules being emptied of the loue of our selues, so farre is it ac­ceptable vnto God, as that it may he filled, with the loue of God, [Page 394]whose goodnesse will not suffer vs to bee emptied of the loue of our selues, but that he will fill vs with the loue of himselfe: and euen in that measure and no fur­ther shall we be replenished with the loue of God, then we shall be emptied of the loue of our selues. For nothing can so rightly bee done as to hate all our sensuall delires, that so the moll sublime will of God, which is God him­selfe, may raigne in our will. Which is the highest pitch of ho­linesse that heere we can haue. Therefore I beseech you by the mercies of God, and that infinit desire wherewith of his goodnes he desireth our aduancement, and againe for that naturall desire that all men haue, to wish and desire the chiefe good, euen God him­selfe: that you will not be negli­gent in this, but search out the innumerable cranies, holds, and subtle manners of hauing our selues in this hatred, whereby we may obtaine such and so perpetual [Page 395]riches and glory.

But seeing the coldnesse of our minds doth not suffer vs to han­dle our selues any thing sharply as we ought; at the least, let vs de­sire, and with great desire con­sent, that we may be prouoked, and may sustaine 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 vs the rust and drosse of our soules, or as the searing iron of the soule whereby to take from it the poison of selfe-loue, where­with we are exulcerated and ab­stracted from all good, that this exulceration beeing taken away, we may performe that admirable worke of God, which is the loue of him. Therfore we should much reioyce, When we are ill intreated of others, when we are affected with calumniations and iniuries, and with great loue to God, and him that persecutes vs, cry out: whence haue I this happinesse in [Page 396]this world, to haue the exulcerati­on and infection of my soule ta­ken from me, and that it should be the occasion to [...]nrich mee with my God, with most excellent ri­ches and graces.

We may consider, that it is holden for a great happinesse to light vpon a Chirurgian who can cure the wounds and vlcers of the body, albeit that hee doe it not without sharpe prickings and lan­cings, which mightily crucifie euen the marrow of the soule. But sure it is much more happinesse to fall into his society, who be­yond all reason seemes to vse vs ill, and withall to take from vs euen those things we stand in need of, for so he cureth otherwise the most incurable wounds and stinking vlcers of the soule. For if we willingly embrace this, we shall bee made sound from that deadly poison of selfe-loue.

Happy is that man who shall feele and desire this, and shall with continuall and effectual care [Page 397]procure it: but more happy he, who seeing himselfe in the mid­dest of the conflicts of persecuti­on and worldly disasters and mis­fortunes, shall yet swallow those bitter draughts, that hee may pos­sesse this loue of God, and that hatred of himselfe: but most hap­py is he, who through long exer­cise is so directed towards the greatnesse of this most sweet ha­tred, that albeit, for his naturall inclination, it brings great paine with it, yet the ardent desire of increasing in the loue of God, doth change it into so great sweetnesse, as that was wont to doe, which with a most earnest longing, he before desired.

Of the manner, in respect of our duety, whereby to obtaine this, shalbe spoken in the sixth exercise of humility which is the primary foundation hereof: Yet this place requires, that wee should deliuer the most effectuall manner of obtayning this hatred of our selues because the thing is [Page 398]so out of all practise and vse. Therefore we must obserue, that it is very expedient we be atten­tiue, that at what time the will is inclined to desire or accept per­secution, it is not fit to bring into sight the persecution it selfe, com­pelling our selues to accept it: for it is something difficult, volunta­rily to accept persecution, being present or but lately laide on vs, except wee haue a great measure of the annointing of the holy Spi­rit: therefore we must doe thus, vsing a holy caution. It falleth out often, that we are iniuried and that without all reason, much griefe accompanying it. Behold now we are at the point of death▪ For at that time, sensuality hath no life but is wholy subiected: the miserable reason [...]is not then mistresse as it ought, but com­passionats sensuality as her sister, albeit aduersant: the deuill who is neuer a sleepe, indeauours by all his michinations, to inflame vs, that we might the more feele [Page 399]the persecucion: yet God who is faithfull,1 Cor. 10. will not suffer vs to bee tempted aboue our strength. Now it behoueth vs to see what on our behalse we can and ought to doe, with, Gods assistance, in such a danger.

Namely, that the iniury being so present & nere vnto vs, as much as is in vs, for some short time, we forget the same, and for this time, to lift vp the eyes of our consi­deration, to thinke on those innu­merable riches contained in the loue of God towards vs, and with this consideration we in­cline the will to loue and desire the infinit good of this loue: so as now louing and desiring so great riches, we turne our selues and incline our wills to the pre­sent persecution, before as it were forgotten, and reputing it to bee so necessary, (as wee haue said) to obteine the riches of Gods loue; we desire the same with all our might, inforcing the will with all our power to desire it.

[Page 400] Thus, no doubt, the will being mollified, and strenghthned with the reward of the loue of God and future glory, will bee most ready to be inclined and drawne to accept such persecution, which before was so terrible in our eyes, and if wee exercise this often, wee shalbe so accustomed to that which is good, that what before seemed aboue nature, wee shall now with great delight per­forme. And this would be againe and againe considered: because it is of great moment aswell to the whole Chapter, as that of Humi­lity, Patience, Affections of the soule, as also that of the loue of our selues, and againe to any dif­ficulty or labour inward or out­ward, & to conclude, to the whole method of seruing God.

If I should adde more reasons, why wee should hate our selues, I might tell you.4 4 That conside­ration of shortnesse of life were very effectuall hereto. For see­ing so small time to tarry, why [Page 401]should wee fall in loue with our selues.5 5 The considera­tion of the euills of this life, in the world wee shall haue pressiue and trouble, and all things that may iustly make vs hate our selues.6 6 Consideration of our daunger.7 7 The consideration of them that haue perished by too much loue of themselues. 8 The consideration of our ser­uitude,8 whilst wee are heere. 9 The consideration of the worlds ingratiude.9 And lastly the consideration of the for­getfulnesse of our selues, and of God. All which might be strong motiues against all selfe loue, which is the best of all graces; & moue vs to this holy hatred as the goale of goodnesse.

3 3 How true charity & hatred of our selues do stand together; I briefly shew thus. They not only stand together, but so stand toge­ther, as we shall neuer be able to climb to the top of charity, except we hate our selues. For assoone [Page 402]as one doth hate himselfe, as wee haue said, and not before, he then hath all the loue which he ought to haue towards himselfe, and which is most profitable for him, as also which God would that he should haue; that is to say, he then hath the loue of God and of vertues and celestiall glory and all things that doe conduce vnto it. And this loue suffers not the co-partnership of any vice, albeit we are inclined to it, and so de­nying our selues and hating our selues and taking from our selues the euill that we desire, we are filled with the true diuine loue: which otherwise we could neuer inioy.

3 3 Exercise, is to adorne our soules with vertues necessary to the beauty of the soule. He is said to haue a beautifull soule, that hath his naturall appetites con­forme with sanctified reason and the lawes of God. And this con­formity is nothing else but a cer­taine troope of vertues, whilst e­uery [Page 403]one being placed in his due ranke in the soule, makes it beau­tifull, and directs it, as is conue­nient for the great dignity there­of, mitigating the false and euill concupiscences which cleaue vn­to it by sinne, and disposing it to serue him and without contradi­ction obey his will that created it.

It is not amisse then that wee know what course must be taken to come to these vertues. As much therfore as maybe gathered from the sacred word it selfe and wri­tings of the godly belonging hereunto, we will reduce all those things wherein it is necessary that he be imploied who would ac­quire so great beauty of soule vn­to three.

1 1 That hee beg helpe of one more potent then himselfe, seeing all our powers arc too weake to reach such high things: and to this serues prayer.

2 That with many acts as with the matter,2 he build these habits of vertues.

[Page 404] 3 That as with a bridle he may restraine, or warily lead and guide the naturall affections which are found in euery man, called of di­uines and Philosophers ioy, sor­row hope and feare.

1 Of prayer. Our most high and omnipotent God would haue vs stand in need of his supernatu­rall helpe, seeing the good things vnto which he hath created vs, are supernaturall. And he would also that we should call vpon him for them, not but that he more desireth to giue vs them then wee to aske them of him, but that we might possesse that with greater glory, which we obtaine with greater labour of desire. Besides he would haue vs aske, that as im­portunate suiters we should more frequently present our selues be­fore him, and so by often presen­ting our selues in his presence, might the better come into the knowledge of him. For by how much we haue the thing present before vs, by so much the know­ledge [Page 405]of it maketh the greater im­pression: and the better we know his greatnesse and super-eminent qualities, we shall the more re­ioice in him; and the more we shal reioice in him and know him, the more we shall loue him; and by how much as we shall know him and loue him more, by so much more will the beames of truth shine in our soules: and to con­clude, by how much as this light together with his loue shall shine in vs, by so much more, whatsoe­uer is not good or tending to God, shall be nothing reputed in our eyes, and by so much more shall we hate that is euill, imbrace all vertue and come neere vnto God.

From whence it is cleere by many reasons, that prayer is a sure iourney to obtaine whatsoeuer is necessary for vs, and that it leades vs to the height of loue, to which we were borne. Therefore we must esteeme this prayer or that necessitie of [Page 406]prayer, as a pledge which God hath taken of vs, whereby to re­taine vs with him. For hee knowes well, how much good comes vnto vs by his presence, and how assuredly we would for­get him, if wee had no need of him.

Now we must know, that the excellency of praier, that it may bee imperious and commaund a blessing, doth not onely consist herein, that wee demaund some excellent thing, but with all and much more, that wee haue a sub­limated and high motiue and scope. And the motiue that should set vs to pray must bee, to beleeue that our Lord GOD would, that we should haue what wee aske: and, he would haue vs to aske, that wee might thereby bee disposed to his seruice. For blessed is the bread which hee eates, who eateth to this end that hee might liue, and liuing might be imploied in increasing in the loue of the glory of his God. For [Page 407]so the asking of bread, and what­soeuer else with a such motiue, is much esteemed in the sight of God. Besides, of such a minde we must bee, that if wee thinke it not acceptable vnto GOD, that we obtaine that which wee most de­sire, forthwith, as much as is in vs, wee must neither desire nor aske it.

The hungry soule for the most part by the famine that oppresseth him, is mooued to aske bread, but so is not hee who rightly praies vnto GOD, hee must aske meat and necessary grace and glory, not chiefely for that he hath need of these, but for that the Lord God would that wee should haue them, expecting onely our prayer that hee might giue them vnto vs; so that the will of GOD desirous that wee should haue these things, must more mooue vs to aske and desire our owne good, then the ioy and glorie which wee hope, may accrue vnto vs thereby.

[Page 408] Therefore the manner of pray­ing ought to bee, that our soule hauing attained to a habit of asking that which God desires aboue any other things, and exer­cised by many acts of so asking it, not chiefly for our owne good, but for that his most Holy will is most worthy to bee desired a­boue all desireables; whatsoeuer we shall aske, let it be immixt and interwouen with such a habit, and all the words of our prayers let them bee ioyned to the actes of willing; and desiring whatso­euer we shall aske, for this cause that God desireth that wee should haue it, whereby wee might thus become his more acceptable seruants, and haue the greater loue towards him. Happy are they that can thus pray, for in few daies they shall grow to bee po­tent men in the Lord. To per­forme all the foresaid things, are necessary the 2. and 6. in­structions.

I will hereof giue this exam­ple. [Page 409]For many doe pray with the some motiue; yet speed not for the purpose: some man asketh ver­tue [...]d grant to some good end, knowing that GOD hath com­manded vs to aske of, him▪ neces­saries. Hee askes instantly ac­knowledging his owne vnwor­thinesse: perseuers in this man­nes of asking and feeles in his prayer some [...]dste of sweetnesse and diuine loue. Now some thinke this prayer to proceede from a perfect motiue and scope, but it is not so; albeit the prayer bee deuout and good. But if you aske what it wants, I answere there is this wanting, that hee asked not of loue, albeit with loue. Therefore I say it sufficeth not, that the motiue be perfect, that hee loue, and haue all other things, but he must also be moued to aske of loue, and not for the loue of the thing desired, albeit yet euen the loue of the thing may be kept with much perfecti­on: so that in act it be resired to [Page 410]this, that therefore it may be lo­ued, because God will that wee should loue that thing, which now is not so in the former kind, and therefore exceeds the bounds of prayer.

Therefore many considering this, haue come to know, that the loue of themselues was hid vnder the shadow of the loue of God, and that it was true, that albeit they loued GOD, yet were they not mooued with this loue in act whilest they prayed, but with the loue of themselues, al­beit not with an ill loue, whereby they were mooued to aske that which they did, because it was good. This will be more easily vnderstood by that which often falls out amongst such as loue one another; that one askes some­thing of another, and that with the loue wherewith hee loueth him, yet not of, or for the loue which hee hath towards him, of whom hee asketh: but for the loue of himselfe and his owne be­nefit. [Page 412]Therefore, as before is said, wee must not aske so of God, but we must aske with and for his loue; that is, we must actu­ally perceiue a desire of obtay­ning that we aske, whereby God by that may receiue from vs an acceptable obedience; surely great and necessary is the atten­tion, that we may know the dif­ference of these loues. For it is a thing necessary to bee knowen, and many thinke they haue gone aright in this businesse, but look­ing neerer into the thing they haue found it to bee onely the imagination of the true loue of GOD, and themselues to be far from it indeed.

Hee therefore beleeues and knowes himselfe to bee in the right way, who continually builds, as vpon his guide in the way, vpon an actuall desire of ob­teyning by prayer, these or these graces, that God may reioyce to see him so beautified, and that hee may grow in his loue.

[Page 412] And although at the begin­ning of this exercise, many shall not only feele that they do not in­crease in deuotion, but rather to haue made ship-wracke of that which they had before, for which they shall be much grieued in their soules: yet let them goe on cheerefully in this great worke. And let them not admire that they feele this diminution of de­uotiō, for in that he finds in him­selfe this coldnesse and indeuo­tion, hee shall performe a farre more worthie duety, then before, whilest he seemed to taste a grea­ter sweetnesse and contentment.

For this contentment was wont to arise from the loue of himselfe, albeit not euill, which yet is to be abandoned, that one may bee wholly addicted to the loue of God which is best of all. For when it arose from the loue of our selues which was very great, we found great sweetnesse and pleasure in it: but that loue being discarded, the loue of God [Page 413]aboue entertained, which at the beginning is but small, little sweetnesse and deuotion is felt; but this loue increasing, the plea­sure and deuotion will also in­crease.

For illustration whereof, our owne experience will serue. Wee see that two stickes doe burne to­gether, the one being drier and easily fiered, the other not so, yet the firing of the one, makes the other being greene, and not so apt to burne, to flame and as it selfe doth: but if you re­mooue them asunder, you shall finde that sticke which was not so drie, to loose both his flame and heate too: and to keepe it from going quite out, hee must be in­forced either to vse the bellowes, or else re-match it with the for­mer which first set it on fire. In like manner, our loue of God be­ing not so hot and inflamed of it selfe, if yet it be ioyned to the loue of our selues, which is like drie wood, it will as tinder set on fire [Page 414]all our workes, but being diuor­ced from this loue of our selues, the loue of GOD will stand in need of the bellowes of many strong labours and actions to keepe it in.

For scarcely shall wee find any flame of this loue, but rather seeme in our selues to bee key cold: and therefore by many strong acts must wee succour it, by the consideration of those things, which according to the loue of our selues seemed sweete vnto vs; namely by the conside­ration of the great good of glory and comforts which wee hope for in time to come, and againe, that so wee shall escape those great euills which wee doe natu­rally abhorre and hate. And by such breathings & blasts of the loue of our selues, we may be­leeue that some little flame of the loue of God may bee inkindled, and by little and little gather strength & increase, according to the proportion of our indeauour, [Page 415]being helped thereunto by the loue of God.

Yet it is very expedient, that wee indeauour earnestly to haue strong acts in all the things af­foresaid, whereby that so vehe­ment a loue of GOD may bee produced in vs; as that was wont to bee which we had before, as a loue compounded of the loue of our selues which was great, vehe­ment and contentfull, together with the loue of God, which was but small and very weake. And this wee must labour to doe, till wee finde so great sweetnesse in being deliuered frō our streights and miseries, onely to the end that wee may the better serue God, as we were wont to feele whilest wee desired the same, being in­duced thereunto, onely that wee might be deliuered from the ang­uish that did so tire vs.

He that shall dot thus, may worthily conceiue, that hee hath the true and sincere loue of God which we ought euer to seeke & [Page 406] [...] [Page 407] [...] [Page 408] [...] [Page 409] [...] [Page 410] [...] [Page 412] [...] [Page 412] [...] [Page 413] [...] [Page 414] [...] [Page 415] [...] [Page 416]begge. This is, I confesse, 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 begins to dwell amongst those fresh pastures, which hee shall more plentifully enioy in eternall glorie. But it is very needfull herein, that whilest wee pray, wee be very attentiue in this, vntill wee bee habituated and accustomed to such kinde of praying, whereby we may feele in all our postulations and de­maunds, whether the loue of God, or the loue of the thing, which we aske, haue mooued vs to aske it of God, nor by any meanes to passe from one demaund, vntill we haue inclined the will▪ to ac­cept it on that condition, because God would haue vs to aske, and in the same to serue him. And if herein we bee negligent, there is no hope of growing in any good habit of praying. As for the point: we say, Our Father which art in Heauen, hallowed be thy name: [Page 417]in this first petition we aske, that the name of GOD in vs might be had in estimation and loue, without any mixture of earthly things to be loued with it. This is so high and soueraigne a peti­tion that whosoeuer obtaines it, is blessed euen on the earth. Therefore if any doe vnderstand it and loue himselfe vndoubtedly, he will desire and seeke so great a good to himselfe, and with great affection he will desire it: and it is a good postulation and de­sire.

Yet must not we content our selues, herewith, but going fur­ther, must incline and induce the will to another more perfect mo­tiue, namely, that we desire this thing because God is most wor­thy onely to be esteemed and be­loued in our hearts, without all commixtion of our loue, or of any other earthly thing, and because hee hath crea­ted vs to this thing. Nor let vs by any meanes passe to any other [Page 418]petition or demaund, vntill wee haue obetined this motiue. And with all let vs remember what the Sonne of God said;Luk. 18. Wee must pray alwaies.

2 2 In this third exercise, wee must besides prayer, labour to build vp these habits of vertues in vs by many acts of vertues; which vertues can no other where be had, but from the most preti­ous mines and veines of the pas­sion of Christ.

It is true, that many excellent things touching the soueraignty of vertues, are written in many bookes, but happy is hee that reads and learnes them in the booke of life, which is Iesus Christ, the fountaine of all wis­dome in Heauen and Earth.

Learne of me, Matth. 11. saith that wis­dome, as of the most learned Booke. And what shall we learne? But a few things; as well, least they should be forgotten, as for that they are such, that being learned, we need no more learning, we are [Page 419]full of true wisdome. Learne therefore of me that I am meeke and lowly in heart. Let no man then thinke he can be inriched with vertues, except hee learne them, from the Sonne of God made man, and chieftly from his most sacred passion, for this is the golden mine, giuen vnto the world of our most mercifull Fa­ther, that thence we may fill our hands and hearts of all things needfull.

It is great presumption, to thinke being seuered from this plentifull mine, to gather any vertues or graces; but he is happy that is admitted to the inwards of this mine, by continuall medi­tation thereof: for there shall he finde most sweete veines of all diuine riches, to aduance him to the seats of the Angels; see­ing in him are all the Treasures of Wisdome and Knowledge, the fulnesse of the God-head dwelling in him bodily. Of this Master therefore we are to learne [Page 420]two lessons of Humility and Pa­tiēce, as in his former inuitation, we soe: learne of me &c.

1 1 Of humility, A vertue that climbes so high, and diues so low, that the learned haue made sun­dry ladders to come vnto it. Not let any thinke to come to this Heauen of Humility without these ladders. But these being so plentifully handled by others, Heaue them and passe on to the businesse it selfe. In my opinion whosoeuer shall ascend by these degrees, shall soone come to the knowledge of all things, and sal cleerely see that hee is nothing of himselfe, saue nothing indeed; and that all whatsoeuer is any thing, is GOD himselfe: and that seeing it is so, he doth wor­thily exact of vs, vnlesse we will commit these, or some worse crime, to bestow all our thoughts and all our powers, by all meanes to magnifie him, whose that all is, that is any thing.

Besides, Humility being such [Page 421]a vertue, as wisheth nothing that is not its owne, requires that the whole world should handle and esteeme it for that it is, i. a [...] nothing, and that mens hearts should not, for the least space of time that is, be imploied, in estee­ming that for something which indeed is nothing, or which is a vessell of all iniquities worse then nothing, and such is euery sinfull man. That therefore this may bee firme and fixed in euery mans heart by many acts of good consideration in that consists the key of humility, in desiring, that those which iniury vs and such as see vs so iniuried, may thinke that we doe not suffer this out of humility, but because wee cannot auoide it. For we cannot esteeme it any great thing, when we desire to bee ill intreated with despight, if wee thinke that those who see it, doe iudge that wee suffer it out of humility, not of­fended, nor feeling the iniury. For he that would please GOD, [Page 422]must indeauour to be accounted vile and abiect, not of an humble and modest minde.

This is that which I say, that we should so desire to be accoun­ted vile of others, and to be hand­led as abiects, that we should also wish that they should alto­gether thinke wee 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 withall; when in truth wee reioyce for the holy hatred of our selues, which wee finde to be in vs. Yet we must ob­serue, that if any man were of so great vertue, that vsing no vio­lence to himselfe, 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 iudge that he suffered such iniuries with ioy and not against his will, but for the loue of God and humility: and that should be very heroicall humility and such as the sonne of [Page 423]God would haue vs learne of him.

But seeing this humility is to be learned of our redeemer, let vs set it before our eyes as the rude and vnskilfull in painting vse to put the example which in learning they desire to imitate. This humi­lity of the sonne of God, is inex­plicable, yet will we according to our grosse conceit, endeauour to know it: considering that when he was God infinite, and man most perfect, he would and with great ioy did chuse to bee estee­med and intreated for the most abiect thing in the world, for thy sake, suffring all kinde of iniu­ries and contumelies from the day of his birth, vntill he suffred most ignominious death, and all these things, not for that they were necessary for him, but that wee, who had so great necessity might learne the manner of humbling our selues, which con­sists in these said things. Whence wee may see how reprehensible [Page 424]he is, who doth not learne this humility, which so great a Master doth teach, and which hee exer­cised in himselfe, albeit not for himselfe, but that we might learne of him. Therefore the humility of our Lord being knowne, eue­ry one ought to frame in his heart another humility: to the imitation and likenesse hereof, not that hee is commaunded to come to the equality thereof, for albeit all the creatures did de­sire and reioyce to be accounted vile, and to bee most vnworthily intreated; out of the meane con­ceit they had of themselues from the true knowledge of their owne abiectnesse and basenesse; and if all the humility of all these were in one man; Yet this hu­mility were nothing compared with our Redeemers humility. For many waies, there is infinit difference betwixt his Maiestie and our nullity: euery of which puts infinit difference betwixt the excellency of his humility, [Page 425]and all the humility of all the Saints of God in one, & therefore I said that wee must frame our humility of the imitation and likenesse of his.

Some may happily admire that God exacts of vs so great contempt of our selues and hu­mility, and which cost him so deare whilest by his example hee taught it vs. Therefore wee may obserue that it was his will so to doe, because indeed it was good for vs, and because wee haue no good thing of our selues, but all from his bountifull hand, whom wee ought to glorifie for it, and not our selues: And it is not one­ly good for vs, but most necessa­ry, for such humility is a perfect medicine for our deadly infirmi­ty which proceeds from pride: nor shall euer 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 clensing of the soule; and how much we want of the [Page 426]clensing of the soule, so much shall we want of the benefits and grace of God, and so much also shall we be lesse his.

And if any aske how one may reioyce to bee agitated and tur­moyled with contempts and wrongs, seeing it is a thing diffi­cult to desire it. I answere that it may be done out of the great consideration of this humility of the Sonne of God, and the bene­fit arising vnto vs by it, and chief­ly, because we are so made able, that GOD may haue ioy in vs and an acceptable seruice of vs.

But there is no disceete man will cast that from him, whereby the will of GOD may be fufil­led together with a mans own ho­nour, and inestimable and perpe­tuall profit to himselfe, and that with the labour of a most short time.

But that we may in reason an­swere this obiection: wee must note, that to frame so worthy an humility, it is necessary (as in the [Page 433]sixth Instruction) that we often incline our will; and againe that wee often, nay daily desire with ioy this so pretious an abiection and contempt. For how worthi­ly ought he to bee despised, who so often is found a Traitor against his eternall Lord and Sauiour, by sinne betraying his soule to Sathan, and taking it from him who of his onely goodnesse would die for it?

Surely if seriously we thought on these things, with much griefe should wee take honours if they were offered to vs; seeing wee cleerely know that hence it may fall out, that it may bee a hinde­rance to vs of most excellent good things, which by the con­tempt of our selues and true hu­mility is the way to the King­dome of heauen, doe vndoutedly remaine for vs. Yet notwith­standing in some cases, a man may wish to bee honoured and esteemed, namely if hee haue the eye of his intention to some ser­uice [Page 428]of God, which he beleeues or sees, may by such honor bee per­formed; but euen in that case, al­so, he must desire with great cau­tion, feare, and some griefe, to be honored.

Now there is a certaine euill fruit and venemous hear be which growes plentifully in the world, ouer-growing and indeed ouer­throwing all vertues, but chiefly hindering the increase & growth of humility, namely vaine glory the mother of all euill, which in­fects all that is good in the whole man. And little or no vaine glo­ry at all will offer it selfe to him that hath denied himselfe and hates himselfe in such sort as wee haue said. For vaine glory is no­thing but a complacency and ioy that one takes, from that which he ought not to take it, or in that ma­ner he ought not to take it. Right­ly may one reioyce of the good things he receiues of the hand of God, so farre fourth as he sees or hopes that any seruice of God or [Page 431]benefit of his soule (for both are one if rightly vnderstood) may a­rise therby. Else it is vaine ioy, and vaine glory: for we take vnto vs that glory, that is due to God a­lone: or els we glory in our selues when we shold glory in the Lord.

Therefore let euery man suspect, that it is vaine & not spiritual ioy which he takes of the benefits re­ceiued frō God, whilest he reioi­ceth not in the same maner, consi­dering the benefits which others haue receiued: for albeit we ought fistt chuse good things for our selues before others, & also to re­ioice (that whē it was not decreed that we together with thē should obteine it, it fell out that wee had it) yet whilest both wee and they obteine good things at the good hand of GOD, the di­uine Maiesty doth equally re­ioyce at both, nor ought our ioye to bee any other but in GOD, and for that his holy will is fulfilled. Thus reioiced the spi­rit of the blessed Virgin in God [Page 430]her saluation. Our good GOD would haue vs so much to re­ioyce of euery good thing wee haue, as we know the same good to come from God, and to serue for the seruice of GOD. And when it exceeds this ordination of God, and goes beyond these bounds, then presently becomes it vaine ioy and vaine glory.

Yet farre worse is the vaine glory, which ariseth from the good thing wee haue not; but worst of all is that, to reioyce at the euill he hath committed. So crafty is vaine glory that often he who is of small vertue, will yet thinke himselfe to reioyce in God for the good things he hath, whē as yet for the most part it is mixt with vaine glory. Therefore vntill one be well assured of his vertues and graces, he should euer flee all kinde of complacency and ioy, whilest he recogitates the bene­fits of God which hee hath recei­ued of God, or heareth of him­selfe, and should rather accustome [Page 431]himselfe at those times, to stand in feare, whereby should, with a certaine griefe haue vaine glory in suspition, which hiddenly is wont to rise out of these things.

Therefore omitting that worst kinde of vaine glory as too grosse to be entertained of any child of God, and is onely in the wicked, and such as desire not the true good: we will returne to the first vaine glory which ariseth from that good which a man hath, doth, or heareth of himselfe. The thing which may easily disturne vs from so great an euill, is, the con­sideration of the mighty vanity & falsity which may be found in it: for there is no man that is giuen to vertue, who doth not hate the thing which is vaine and false: & so often and long may one consi­der this thing and that which fol­loweth, that by much vse of con­sidering it, hee may conceiue so great a hatred against this euill of vaine glory, that thencefourth it will euer scarce offer it selfe to a [Page 432]man. And this is the considera­tion, it were a vile and odious thing if any noble courtier should esteeme it for a great matter, and should boast of it, that he had put himselfe in some small perill out of his loue and duety to the King, which King before that by rea­son of him, and for the great loue he bare to him, had exposed him­selfe to many great daungers and wounds. But if the same noble man, should not onely esteeme that small fauour he had done for his King, to whom hee ought so much, very highly; but also boast of it abroade, his leuity & folly were worthy euery where to bee laughed at. But yet this vanity of his were much more abhomi­nable if the King himselfe should haue borne all this toile without all helpe of this noble man, and that the noble man should haue suffred that little daunger with the great fauour, and helpe of the King, and with great promis­ses and benefits before the dan­ger [Page 433]suffered, and after that little daunger suffred, largely perfor­med.

Into a vanity incomparably worse doth he fall that followes vaine glory. For our most high God, a King of incomprehensi­ble Maiesty, infinit power and glory, out of his onely goodnesse, without any obligation behold­ing our infinit necessity, for our reliefe, exposed himselfe to most bitter and ignominious death; in which businesse wee were so farre from bringing him any helpe, that wee haue not beene thankful to him for it; nay all that were with him forsooke him, and wee doe most of all forsake him, through our defects and wants, albeit his Diuinity is now made knowne vnto vs much more then to any of them that forsooke him. Seeing then it is so, let vs acknow­ledge how vaine and wicked it is for any man to glory at the duety he performes to God, omitting in the meane time to glory in [Page 434]God alone, and how much more vaine it is, for this cause to desire to be had in account with others, when all that time, wherein there hearts are occupied in iudging vs to be of much worth, they leaue to be imploied in esteeming and praising God, the Author of all good. God forbid that the heart which is not exercised in highly esteeming and praising the most high God, to whom all praise and glorie is due, should be taken vp in esteeming mee to be of any worth, to whom no such thing, but shame and confusion is due.

Hee cannot but bee held for consenting to the crime, who thinkes others doe occupy their mindes in praising and esteeming him being so vile, in the meane time ceasing to magnifie God for all his benefits: and yet is nei­ther ashamed nor grieued at such inuersion and abuse of these things.

And that which much increas­eth our vanity, is, that whatsoeuer [Page 435]we doe or suffer, all that we per­forme is through Gods goodnesse and the bounty of his hand, by whose singular helpe wee doe all that wee doe. And albeit some may say, that it is to euery man a thing glorious and of much worth, that he accepts this good­nesse of God, and doth not reiect the gifts and benefits of God, and so thinke that hence he may glo­ry, herein to differ from the dam­ned, who therefore seeme to bee punished, because they accepted not the grace offred: to this may be answered that there was yet neuer any man the world, who vainely would boast hereof a­lone, that he had accepted of the benefits done him by the King, but rather it should be accoun­ted madnesse not to accept of them, and that is the madnesse of the damned, that they receiued not benefits of God when they might. But it is a foolish thing to reioice, that thou would­est not be madde, else a man may [Page 436]goe presumptuously and pom­pompously, and being asked the cause why he doth so, he answers that he doth it for this cause, that when hee might haue beene a foole, and fallen into the pit, yet he would not: and that makes him aduance himselfe, and thinke he is a iolly fellow. But such a man in all mens iudgements would bee accounted a foole: How much more shold he of whō we speake. For euen this, that hee accepted the benefits or God, or did not reiect them, he hath chief­ly from the helpe of God; what hast thou, that thou hast not re­ceiued: and if thou hast receiued it, why boastest thou? Therefore he that considering this in him­selfe, shall boast himselfe, is sure­ly most madde and vaine, and voide of all good, so as much as he list, let him boast himselfe, and glorie in such his madnesse.

2 2 Patience, I said that out of Christs schoole, wee must learne two lessons; Humility and Pa­tience. [Page 437]Of the first wee haue heard; now of the second, how it is to be had and preserued. This vertue of Patience is such a cos­sen germaine (as I may say) to Hu­mility, that almost they are euer found together, and by the same meanes that the one is to be had, the other also is to be obtained. For as to obteine hu­mility, it is necessary that wee set before our eyes the humility of the Sonne of God, so must we doe to gaine Patience.

For who will complaine of in­iuries and afflictions, hauing de­serued them as we all haue, when he considers with what meeke­nesse and patience the Sonne of God suffered so many and great acerbities, persecutions, affli­ons, torments and most bitter death it selfe, who besides that he was true God and Lord of all, was also of a more noble and de­licate complexion aboue all other men, and more sensible of afflicti­ons? Who will not patiently suf­fer [Page 438]in remedy of his owne offen­ces, all occurrent afflictions and iniuries, if he consider his God to haue suffred farre greater for o­others, namely for a remedy to our euills. The manner of obtey­ning this Patience see in the 7. Instruction.

But seeing wee are entred into the field of Patience; we will set fourth the great riches which we must digge for; to the appeasing of the minde, vpon al occasions of impatience: to which purpose we will propose some odious thing, that may befall vs. Thou con­ceiuest vpon a small occasion of some one hath spoken euil of thee which thou neuer committedst. Through this suspition, three sorts of weapons are drawne a­gainst thy minde. First, the sword of wicked iudgement. Secondly, of painefull impatience. Thirdly, of hatred against him thou suspectest hath spoken it. Now an industrious and skilfull seruant of the heauenly King must [Page 439]so take these so daungerous wea­pons on his buckler, and defend himselfe from them, that being wounded by none of them, hee may from euery one of them re­ceiue a singular benefit and beau­tie to his soule, to the great glory of the King, in whose seruice hee fights: and that may thus be don. First, from the first weapon and dart, he must withdraw his body by stepping aside, inclyning his will, least hee should receiue the blow, consenting to such a iudge­ment, and considering wee are prohibited by the chiefe Iudge, to whom onely it belongs, who saith, iudge not. Therefore wee must leaue that with great ioy, and not vsurpe his office. Second­ly, hee must receiue the second Dart with all his forces, reioy­cing at the iniury and griefe that proceeds from it; and by how much the more as he shall seeme to reioyce at it, by so much lesse shall the deuill assault him by im patience, least he should giue him [Page 440]the occasion of so great a good. And that it may thus fall out in this second point haue recourse to that which is written touching the hatred of our selues. Thirdly, wee must meete this third wea­pon, namely of hatred against him of whom wee haue suspition, or happily certaine knowledge, that hee spoke this; by inclining the will to produce some singular act of loue towards him, seeing (God assisting vs) we may incline the will to desire what it will, and to giue what end to our la­bours it will.

And as wee ought to prouide our selues against these foresaid three darts, arising from this small occasion, so ought wee to carry our selues towards all the fiery darts of men and diuells, which in all our liues doe occurre in any kinde of aduersity, whereby wee may in all things so looke to our selues, that patience may euer re­maine in our selues vnhurt, and that we may euer remember, that [Page 441]saying of Christs,Luk. 21. By your patience possesse your soules. Be sure, that when hee shall haue determined, that patience shall haue possessi­on in it, if that patience faile, the soule is left as it were destroied and forsaken: for neither shall it obtaine from God another pos­sessor, if it suffer this to be taken from it, nor of it selfe can it haue any other that is good. There­fore is it in the greatest daunger that can be, least it should be ta­ken captiue of euery one, seeing that roaring Lion neuer sleepes, but euer goes about seeking whom hee may deuoure. From whose iawes onely such posses­sors, or those that are possessed of patience are secure. Blessed therefore are the meeke and peacemakers, as that giuer of hap­pinesse hath pronounced.

3 The third thing which wee noted to bee necessity for the beautifying of the soule,3 was that the affections resident in euery man might bee brideled and re­strained. [Page 442]These wee will reduce chiefly to these foure, ioy, sorrow, hope and feare. Yet not omit­ting to discourse some thing of the rest. For these are the natu­rall affections which are found in euery of vs. For it is naturall for euery man to reioyce at present good things, to bee sorrowfull for the euill, to hope for good to come, and feare the euill. Therefore here our labour must bee in speaking of these affecti­ons, and some others very consi­derable to shew how they may warily be bridled and guided to the seruice of God.

For much euill ariseth from them, if they be suffred to goe vn­reined and at liberty, because they neuer cease rouing and running hither and thither in the soule, sometimes this affection, some­times that, so that hence it is that all the euills which befalls vs, doe spting in that. Wee suffer them without any check or snub to take their range: yea euen in [Page 443]men very deuout, they doe much harme, albeit they are much con­fined. But this is to be noted, that if any one doe all his workes both inword and outward for the loue of God, as in the 2. In­struction, and be led by a hated of himselfe, as in the 2. Exercise is spoken, he shall with great mo­deration restraine and gouerne these affections.

Therefore here we will briesly proceed, obseruing that then are these affections said to bee right­ly moderated, when we giue our assent to none of their motions in the minde, but such as wee know doe please God, and from which he may receiue an accep­table seruice: otherwise they ought euer to be banished from his minde, that would safely tra­uaile vnto God: as a learned man hath sweetly resolued.Bo [...]tius. Tu quoque sivis lumin [...] claro, cernere verum; gaudia pelle, pesse timorem; spemque f [...]gato, n [...]c dolor adsit. If thou wilt see cleerely the thing that [Page 444]is true. Then banish ioy and feare, expell hope, and let no griefe seaze on thee. And it is to be vnderstood, that then are these affections to bee banished, when they are not directed to that end, that in them may bee found the seruice of God.

That therefore wee may the more easily banish them: wee m [...]st know, that all ioyes which the world affoords vs, are to bee placed in true euills; and that for the cause following. And hence it followeth, that all things which bring sorrow and griefe are to bee placed and accounted amongst true good things, see­ing that by these, as by most wholesome sanatiues are cured the wounds of our soules. And surely he that rightly vnderstands and performes these things may very easily doe that Boetius cou­selleth, and which is in this Chap­ter discoursed: to which that shall not a little helpe which is written in the 6. Instruction.

[Page 445] Yet wee will seuerally and briefly speake of these affections beginning. 1. With ioy, where we must know, that we are to ioy in nothing but in God, and the things with are of God, such are all the things that direct vs vnto God. The reason is: for he that hath so great matter of ioy in God and the things which are of God, is very in circumspect, if in the meane time be occupie his mind in reioycing in any other thing, seeing our forces are so much weaker to reioyce and loue, by how much they are more de­uided and distracted into sundry ioyes and businesse. Wee ought also to know, that albeit we giue our selues wholy to GOD yet shall we not doe that we ought to doe, how much lesse, if wee be distracted into other affaires? Therefore one of these things of necessity we must doe, either re­pell euery other ioy assoone as it insinuats it selfe, to which pur­pose wee must refort to the sixth [Page 446]Instruction, or else that it be or­dered towards God, so it be not vaine ioye as in the 2. Instructi­on. And that so our ioyes ought to be so ordered, we are taught; Reioyce in the Lord alwaies, Phil. 4. againe I say, reioyce, vnto this we ought very carefully to looke.

For dayly inumerable things of small moment there are, which popose a matter of ioy vnto vs, from all which a man must pre­sently extricate and acquit him­selfe, nor doe I thinke it needefull here to vse any example. For this is a generall rule, concerning eue­ry ioy that is not in GOD, or actually referred to God. Yet that by more aduisedly ponde­ring whatsoeuer hath beene said, hereof we may the more liuely feele it, we may obserue, that if it be accounted an abiect and base thing for a great King flourishing in all abundance to esteeme a lit­tle scrappe of siluer so highly, that the gaine of it would greatly re­ioyce him, and the losse of it [Page 447]mightily afflict him and cast him downe: then farre more is our basenesse, who hauing euer pre­sent the infinit good things which God possesseth for himselfe and vs in which we ought to reioyce, we yet reioyce in other things of no worth, offring themselues vn­to vs: such as are all the things of this world: chiefely seeing we ought to loue him more then our selues, and so esteeme his glory more then our owne. 2.2 We may say the same of him that grieues for any thing that can befal him in world, which hee can loose, ex­cept it be sinne, or bring him to sinne, as in like manner we may say, that it is great abiection to grieue for such things, hauing be­fore his eyes so great glory, for which he ought to reioyce.

Therefore we must neuer suffer any griefe or heauinesse to tarry in the soule, but that which ariseth for our sinnes. Grieue for no­thing, saith a holy man, but for sinne onely. And this is the rea­son: [Page 448]for sorrow is either for the euill that is present, or the good that is lost: now seeing no true euill or good can be lost, but for sinne, we should not be sorrow­full full for any other thing.

Besides, we may adde that which wee haue spoken of ioy, that to whom so great an euill so falleth, whereat to grieue as is sinne, hee deales very inconside­rately in diuiding his powers to sorrow for any other thing, seeing all his strength and ability suffi­ceth not to sorrow so much for his sinnes as he ought. Therefore that wee may the better expell sorrow from vs, we must consider, and say, when all kinde of tribu­lation lieth vpon vs, why haue I greater care of my selfe, then my God would that I should haue, seeing I am not my owne, but his? Hee will haue care of that which is his owne; knowing what is expedient, what should befall it. This is that which I would say; that whatsoeuer doth [Page 449]befall vs that is painefull, it ought to be acceptable and welcome to vs, how long soeuer it last, as that thing which is conuenient vnto him that is Gods, nor to grieue more for it, then God whose wee are, commaunds that wee should grieue.

If any aske, how much GOD would haue vs to grieue. I an­swere: that he would haue vs to take so much griefe, as the acer­bity of the thing that befalls vs, doth inforce vs to feele, yet so, as that wee reioyce so much at the sorrow, as it shall last, as at the thing which comes from the hand of God, and that by this ioy wee may labour to driue away the griefe, as the case shall require, that we procure it after that man­ner, which we know that God would haue vs doe it, and because hee would haue vs doe it: for by one meanes it behoues vs to bee deliuered from the state of sick­nesse, namely by procuring leui­tiues, and by another way from [Page 450]the strength of famine, namely by procuring meate: also after one fashion from the violence of could, by getting fit garments: and after another from the trou­bles of persecution, whilest it hinders vs from the worship of God by reason of the debility of our nature; to which is necessary, that wee giue our selues wholy to vertues, thereby to gather strengh: or else to flee the per­secution, whilest our powers doe no more suffice to beare it, toge­ther with that, that God hath in­spired vs thereunto. Yet are all these remedies together with all others, which are also necessary, to be procured with ioyfull mo­deration: and because GOD would that wee should procure them, wherby being deliuered frō such greeuances, wee might with more quiet serue God; albeit there is a necessity of suffering them, so long as we cannot shake them off: and that we should re­ioyce for them, because GOD [Page 451]would haue vs to beare them, for many causes, some manifest, but others hid from vs.

And truely I know not, how it commeth to passe, that euen in this life, God doth not giue him­selfe wholy to that man, whom hee hath so wholy taken for his owne. But seeing it is certaine, that he wil giue himself wholy to him, happy shall that life be, for seeing God shall so be his, hee shall euer reioyce in his so great good and glory, as if they were his owne proper riches. Oh how blessed is that man, that knowes this Iubile, for there are no words which can manifest the ioy hee finds in his heart, whose soule, with the whole heart, shall thus say; Oh what an infinit good doe I possesse, seeing God which is more I, or more mine, then I am my owne, doth possesse so infinit good things, whom I now see, albeit imperfectly, yet I seeke him and hold him for my owne, more then euer I held or [Page 452]possessed any thing for mine. Let vs not thinke that this can bee expressed in words, but let vs (to our purpose) conclude on­ly, that so great a good ought to mooue vs, that wee should not otherwise feele our griefes, but as wee now haue spoken, seeing wee ought not to de­sire for our selues any other thing, then the diuine good­nesse hath ordeined for vs, and after that manner he shall thinke fit to dispose.

But it is fit that we diligently ponder all the words wee now speake, because they are of great vse, and conteine great per­fection. Therefore euery seruant of God must be prouident, that by the said cōsiderations he present­ly put from him the infinit paines and sorrowes, which the miseries and disc [...]nte [...]tments of the world thrust vpon him. To which thing are necessary the acts spoken of in the sixth Instruction presently casting away the vnwillingnesse [Page 453](as it is there spoken) and that so often as such griefe shall oc­curre: or to speake more rightly, euery one should in will occurre and meete the sorrowes, that hee may desire those things from whence sorrowes and afflictions arise. For when these are desired, then the sorrow ceaseth, which first did arise from heauen euen that we hated these things, and it is most iust that wee should desire those things, from whence commeth such grieuances, as­well for that they come from the hand of God,Iob. 1. as also for that our sinnes haue deserued them, and with all many good things doe come vnto vs by them.

Therefore from hence it fol­loweth, as from a certain rule, that the faithfull seruant of God ought either so to expell, or else to direct his ioy and griefe to Godwards, that nothing else should occupy his thoughts besides God, wher­by perfectly to expel it, he may in­deauour to make it a custome, [Page 454]to take vp some painefull thing: and as often as any delightfull thing or ioye shall fall out, to bring fourth the act of sorrow and griefe: and againe on the o­ther side, to reioyce as often, as any grieuous thing shall fall out.

And surely it is most iust, that he who offēding God and expel­ling him from the soule, hath de­liuered his soule to Satan, should ioy at euery griefe and grieue at euery ioy that befalls him. In this manner is that to be vnder­stood which is wont to bee spo­ken: Let thy ioy bee euer vnto thee for a punishment, and thy punishment for a loy. And hee onely shall performe this, per­fectly, who shall more manifest­ly know, that all things in them­selues, and in respect of vs are nothing, but so farre fourth as they are of themselues or by vs di­rected to Godward.

And albeit euery man thinkes he knowes this: yet happy is that [Page 455]man in the world, that sall true­ly know and feele this in truth. 3. Now as for the affection of hope,3 we must know that it is not the same with that vertue which is called Hope. For that which is the vertue, is not common to all men: but that which is the affection of the minde, all men haue: so that it is naturall, as well to Heathens as Christians, in so much, that as we see it is naturall as well to the one as the other to reioyce and to feare, so shall wee see the Heathen hope for diuerse things as well as the Christian.

Of this hope which is no ver­tue, but an affection common to all, wee may obserue, that albeit wee are inclined to Hope for ma­ny things often, yet nothing ought to reft in our hearts to bee hoped for besides God, and those things by which we thinke wee may the better draw neere to God, to serue him: for whatso­euer thing else we must thinke to be of no worth: an [...] if at any time, [Page 456]we see the hope of any thing to fix it selfe more in our hearts, then felicity and vertues, we must presently expell it, seeing that it is euidently against the due and right end.4 4. So must wee also doe in feare, namely, cast oft all that which is not concerning God. The reason whereof the Prophet shewes: The Lord it my light and my saluation, Psal 26. whom then shall I feare? and so the Sonne of God: feare not them that can kill the body, but feare him that can cast body and soule into hell fire. q. d. You are much to feate the offending of God, or to pro­uoke him to anger: but he can­not be more prouoked to anger, then if by your sinnes, you giue him occasion to send body and soule into hell fire. Hence it is that hee cries, Alas I will reuenge my selfe of my enemies. Is. 1. Therefore most iust it is, that this great God be so feared with a filiall feare: For it is more to be desired, that we should pluck out our eyes, thē [Page 457]to doe any thing to displease so great a God and so good a Father and Lord as he is.

Nay hee is not to be feared with any other kinde of feare, see­ing he only can giue both life and death eternall: and fearing him, there is no cause thou shouldest feare any thing else in the world. Qui timet Deum omnia timent eum, qui non timet, Deū, timet omnia: He that feares God all things feare him: but he that feares not God, feares all things. For albeit all the calamities of the world rush in vpon vs, if we feare them not, they can affect vs with no euill, which can truely be called euill. But rather if we boldly confront them, and take them with a thank­full minde, in that our God and Redeemer, would haue vs to im­brace them, in memory of those things which hee suffred for vs, they will increase in vs perpetuall dignity and glory. Therefore being prepared hereunto, that we esteeme of no worth, or rather [Page 458]esteeme as a pretious ornament, whatsoeuer calamity can befall vs in the world, if any feare creepe vpon vs, by and by in will, wee meet it, to repell it, that it haue not that place in vs. In which the reuerent feare of God, ne­cessary for vs, ought to be placed, to this, the sixth Instruction is necessary. Surely hee that shall thus rule the passions of the soule, shall liue without vitious passi­ons in a great perfection, and shal come to that peace, which maketh the peace-makers bee called the Sonnes of God.