whereof is comprised in this Sillogisme or reason Cursed is euery one that abideth not in al thinges that are written in the Lawe to doe them From hence the conscience gathereth but I haue not a bidden in them wherevpon it concludeth Ergo I am accursed Héerevpon ariseth that sorrow or rather horror of mind not so much for sinne which is in the assumption as for the punishment of the Curse which is in the conclusion This Terrour of the Lawe if the grace of the Gospell come not betweene would driue a man to desperation 2 The second sorrow is for Sinne it Sorrow of offence 2. Cor. 2. selfe and for the Offences committed against God it is called Godly sorrow or a sorrow to Saluation The Efficient cause of this sorrow is Efficient cause the holy Ghost who in this case is called the Spirit of Adoption whereby we cry Spirit of Adoption Abba Father This openeth our mouth and enlargeth our hart to call God our Father and to call vpon him familiarly Now the Instrument whereby the holy-Ghost doth worke this sorrow or Instrument rather loue in our hearts is the Preaching of the Gospell the somme whereof is comprised in this Sillogisme or reason Hee that beleeueth shal obtaine remission A Sillogisme of sinnes shal be iustified and saued From hence the hart by Faith gathereth but I beleeue Ergo I shall obtaine remission of my Sinnes I shal be iustified and saued In this cōclusion as their is matter of vnspeakable ioy So also there is in that same matter of sorrow which is conceaued vpon the knowledge of Gods mercy for offending so mercifull a father Of this sorrow the same Bernard saith Bernard When I bethink me how I haue offēded my heauenly father I haue good cause to be ashamed Sorrow though I be not terrified He hath voluntarily begotten me by the worde of Truth Hee spared not his only begotten for me so begotten So he hath shewed himselfe a Father to me but I haue not againe shewed my selfe a Sonn to him With what face do I now lift vp mine eies to behold so good a Father being so bad a Sonne I am ashamed that I haue cōmitted things vnworthy my begetting Iam ashamed that I Or my kind haue liued so degenerate frō such a father O let mine eyes gush out with water Let confusion couer my face Let shame ouerwhelm my coūtenance darknes possesse it Let my life languish in sorrow and my yeres in mourning fie for shame whatfruit Rom 6 had we of those things wherof we are now ashamed If I haue sowne in the flesh I shal reape nothing of the flesh but corruption if in the world that also passeth the lusts thereof what I haue not beene ashamed wretched mā to preferre transitory vaine thinges whose ende is death before the loue and honor of my Eternall father I am confounded I am confounded to heare If I be your Father where is my honor c. Reuersion or returne to God A descripti-of God 2 Hauing turned frō sin y◠worst euil return to God the best good whom thou hast forsaken Take a view of God who calleth thee to whom thou must haue recourse He is Ens Compleat absolute of himselfe the chéefest good most simple most perfect therfore diuine Eternall before all things in all things after all things and in the highest degrée within all things not included without all things not excluded aboue all things not lifted vp vnder all things not cast downe to this Ens return thou Hee is the cheefe good most actuall most liberall indefficient perfect in him all goodnes Essentially and aboue all Excellency is found from him all goodnes is deriued to all creatures without any diminution to himselfe By cleauing vnto him by Faith and Charitie all the Saints are made good and happy whom by communion and participation of his goodnes he doth fill and as it were make drunke with plentie To this most excellent and most bountifull good returne that being deliuered from euill thou maiest be made pertaker of good Now thou doest returne by Faith and How to remine confidence of minde wholy resting in the mercy of God the Father through Iesus Christ and his merits This is a wonderful and supernaturall faculty of the hart apprehending and receiuing of Christ by the holy ghost and applying him to our selues Heareof riseth an internall and effectuall An Internall perswasion perswasion by the forcible working or certification of the holy Spirit concerning the mercy of God the Father in Christ Verily verily I say vnto you hee Ioh 6. that beleeueth in mee hath Eternall life Item beleeue in the Lorde Iesus and thou Act 16. Ephes 3. Eph 1. shalt be saued Item By Christ wee haue an entrance through confidence Item In whom yee haue hoped after that yee hard the worde of Truth euen the Gospell of Saluation In whom after ye beleeued yee were sealed with the holy spirit of promise Item Which spirit testifieth to our spirit Rom. 6. that wee are the sonnes of God But that this Faith which is the frée The practise of Faith gift of God and is not giuen to euery one may arise in thy hart First thou shalt doe thy endeuour to The knowledge of the Gospell attaine the knowledg of the Gospel by the illumination of the holy Ghost My iust seruant by his knowledg shal iustefie many Especially thou shalt labour by an inward sence of thine owne wants to consider the promises of the Gospell whereby thou shalt giue an assent to the Gospell hard that thou be not in that number of whom it is saide That the Worde hard Heb. 4. did not profit them because it was not ioyned with faith in them that hard it For God would haue all men to be saued and to come to the knowledge of the Truth Secondly thou shalt conceiue Hope of pardon whereby thou shalt beleeue that Hope of pardon thy sinne is pardonable though it be not yet pardoned thou shalt say with the prodigal Luke 15. sonne I wil arise and go to my Father and wil say vnto him Father I haue sinned against heauen and against thee neither am I worthy any more to be called thy sonne make me as one of thy hyred seruants Thirdly thou shalt eagerly hunger and Hungring thirsting for grace thirst for his grace whieh is offred thee in Christ and shalt earnestly begge that He who is Alpha and Omega the first and the last will giue thee of the fountaine of liuing Water freely When thou art proceeded thus farre Christ doth count thee happy Blessed are they that hunger and Math. 5. thirst after righteousnes for they shal be satisfied Fourthly thou shalt come to the throne Accesse to the throne of grace Heb. 4. of grace that by apprehending Christ there thou maist finde mercy with the father Now in
our selues wee must giue to our neighbours their due both in Giuing and Recompencing To our Neighbours Whether liuing Or dead To euery man generally To certaine men specially To all and euery man we owe both an Towards all Inward affection and Outward effects of loue To nourish familiaritie and societie in common conuersation 1. Carry therefore a louing affection towards A louing affection thy neighbour with a studie of Christian Concord 2. Shewe also the effects of a louing affection Effects of loue in word and déede In humanitie ciuilitie and liberalitie To certaine degrées or states thou owest also To certain states To the miserable special duties 1. To thy neighbours being in miserie compassion and commiseration or the bowells of Pietie 2. To certaine degrées also and states yéeld To certaine degrees their due both in affection and effects vz. To thy Superiours giue reuerence and obedience To the poore Almes and reliefe 3. To Strangers or Pilgrimes entertainment by Hospitalitie These duties to the liuing We owe also a dutie to our neighbours being To the dead dead Let vs therfore performe vnto them the last dutie of Charitie vz. Mourning and Buriall We must also haue a respect to our neighbours Retribution desert to recompence good turnes vz. Friendship for friendship And gratitude to them that deserue well of vs. In this manner then denying vnrighteousnesse and practising righteousnesse Entring A short Recapitulation to walke in the way of life in the Lord and not fainting but by Gods helpe going forward and profiting yea Perseuering in the same way at length we shall come to the ende of our way euen to the Lord with whom we shall enioy glory and immortalitie by Iesus Christ our Lord c. Amen The Epilogue containing An encouragement or spurre to vertue Encouragement to vertue First by reasons taken from Christianitie Secondly by wise sentences and examples taken from Heathen men FINIS Vade Mecum Goe with me DEARE PIETIE RARE CHARITIE Whose Flame is stirred vp to expell the Cold out of the mindes of many To all that professe the Name of Christ and call vpon his Godheade A sententious Prologue TO know and liue O yee Christians is all our Desires Let vs learne first to know that wée may know how to liue for Nō qui multa quidem sed quae sunt commoda vitae Is dici sapiens cur meriatur habet Not him that knoweth much alwaies A wiseman will I call But he that knows his life to rule What so shall him befall This world hath much science but little conscience least therefore our knowledge To know if it goe alone doe puffe vs vp let charitie be ioyned with it with christian prudence God and our selues let vs endeuour to know God and our selues But at this day many know many things but scarse any knows himselfe well for to know our selues is an A gradation hard point and not for euery one to attaine Let vs therfore learne first this diuine precept Euery one to know himselfe for he that knows himselfe shal know god he that knows God shal be made like vnto him he that is made like vnto God is worthy of God he that is worthy of God committeth nothing vnworthy of God but Acceptable thinketh on divine things and what hee thinketh he speaketh what he speakerh he Displeasing Godly worketh ergo caetera si vis noscere te ipsum noscere discas caetera si vis vincere teipsum vincere discas Noscere se ipsū vincere se ip sū Maxima virtus If ought thou dost desire to learne Learne first to know thy selfe If ought thou wouldest ouercome First then subdue thy selfe Thy selfe first know and first subdue All other vertues will ensue Let vs liue O yée christians that wée To liue may liue with Christ This life is to be desired not for it selfe but for an other wherevnto we must come by the gate of Death Therefore that we may alwayes liue with Christ let vs learne to liue and die well We learne to liue well by meditating on Death We learne to die wel by liuing Godly We learne to liue Godly by dying hapily The end of this life is a happy Death The end of Death is a blessed life We shall liue blessedly if we be dead to the world Ergo. Viue diu sed viue deo nam viuere mundo Mortis opus est viua est viuere vita deo Viue sed vt séper viuas sic ergo beatus Viue deo moritur qui sibi viuit homo Yf long to liue thou doe desire Then long in God to liue The worldly life doth work to death For God true life doth giue So liue that thou maist alwaies liue And happines attaine Who liues vnto himselfe doth die Such death will be his baine Let vs not therefore reckon how long but how well we doe liue he hath liued Not how long but how well long who in few yéeres hath gayned many Talents by liuing well for not many yéeres and dayes make a long life but a liuely minde he liueth not that thinketh on nothing but how to liue he that hath nothing in his life more pleasāt then this A miserable life mortall life can neuer in his life imbrace vertue Many times therefore he that liued long hath liued but a while because he liued not well And many times he that liued well hath no long life to wit in this world full ill liue they that thinke to liue alway Let vs not alwaies be beginning to liue well for he liues ill who is alwayes beginning to liue well Oh beléeue me many haue ceased to liue before they euer began to liue therefore let vs diligently consider not so much how long but in what manner wee haue liued for not to liue but to liue wel is better Non est crede mihi sapientis dicere viuā Sera nimis vita est crastina viue hodie It is no wise mans part to say To morrow I will lyue To morrows life may come too late Yf God no life doe giue Therefore Oh man to know and liue begin goe not backward but proceede There is a mark set thée euen eternal life in heauen the chiefe perpetual happines 1 Marke Choose the better part with Mary Lay vp treasure in heauen wher rust nor moth corrupteth Math 6 not nor theeues can break through nor steale And God shall giue to thee ouer Apoc. comming to eate of the tree of life which is in the middest of the Paradice of God This is the marke of life This is true life striue to this from hence is banished all ill héere aboundeth all good Héere shalt thou rest againe from thy Còmodities in the ende labours being deliuered from all euills God shall wipe al teares from thine eyes there shall be no more death nor mourning nor cry nor sorrow 2 Héere shalt thou
Heathen man Heare them ponder them blush and followe them Except thou walke and continue in this way Thou shalt be odious to God The conclusion who hateth the workers of iniquitie Thou shalt be offensiue to good men and euen to the vnbelieuers because for thy sake the name of God is euill spoken of among the Gentiles Thou shalt be cursed euery where and procure grieuous punishments vpon thy selfe Thou shalt be holden captiue as a slaue in Sathans snares To conclude thou shalt haue no part in Gods kingdome but shalt heare that fearefull sentence of the most high Iudge Goe thou cursed one into euerlasting fire O homo Mors tua Mors Christi Fraus Mundi Gloria Coeli Et dolor Inferni sunt meditanda tibi Remember man thy dying day Generall restraints of sinne And Christ who for thee dide Remember Sathans subtilties And how this world doth slide Remember ioyes celestiall And paines that are in hell Let not thy flesh seduce thy soule Remember these things well FINIS Certaine short Praiers framed to the Argument of the parts and members of this booke for the vse of such as desire to profit by calling for the assistance of Gods grace in whatsoeuer they shall be instructed by this booke to be needefull for them 1. A Prayer to prepare vs to enter the way of Christian Pietie and Charitie fitting to the argument of the Prologue O Almightie God and most mercifull father who hast engrafted in al men a desire to knowe and liue And To know from whom all true knowledge and life procéedeth Grant me true knowledge whereby I may knowe thee and my selfe aright Least by knowing much and yet not knowing thée and my selfe aright It may bee saide of mee as of many other that I haue much knowledge and little conscience And am puft vp with knowledge but void of Charitie And seeing this life is not to be desired To liue for it selfe but for an other wherevnto we must enter by the gate of death Giue me grace that I may so liue here that I may alwaies liue with Christ that I may learne both to die and liue aright That I may studie not to liue long but to liue well That I be not sodenly taken out of this life before I haue begun to liue well Moreouer O Lord for as much as thou hast set a marke to such as will liue A marke godly to wit Euerlasting life and hast shewed the way to this marke Euen by The way Iesus Christ who is the way the truth and the life Grant me O Lord the knowledge of The knowledge of the way this way by the right vnderstanding of thy holy word and by the instruction and illumination of thy holy spirit That at the length I may féele thy grace working in my heart That by beginning in thée and not falling from thée but profiting and going forward in godlinesse I may walke in faith and charitie till I come to the marke by Iesus Christ c. Amen A prayer for the entrance of the way The first member of Christian Pietie and Charitie fitting to the argument of the first Member Incipe Begin O Almightie God and most mercifull The end and the way father who hast proposed a happy ende to a Christian life and hast shewed vs a good and right way whereby we might attaine the same yea and hast set vs in that way by the Sacrament of Baptisme and hast instructed vs by thy holy word and confirmed vs in the same by the blessed Sacrament of thy Body and Blood Giue me grace that I may earnestly bend my whole studie and desire to attaine that end or marke And that my heart may long after thée my God from whom I haue long time bin wandring Grant me now at length seriously to meditate my conuersion by turning from sinne the worst of all euils and by returning to thée my God the best of all goods And that I may truly turne from sin Turning from sin giue me grace to consider the miserable state of man liuing in sinne vz. How grieuous a thing it is to haue thée his The miserable state of a sinner enemie and thereby to be depriued of grace in this life and of glorie in the life to come How grieuous a thing it is to grieue the holy spirit and the holy Angels our kéepers How grieuous a thing it is to become a slaue to sinne and Sathan and so an heire of damnation I craue thy helpe therefore O God to leade me to repentance That I may Repentance search my selfe and examine all my actions both internall and externall according to the rule of thy Iustice euē thy law whereby I may discerne how I haue in Degrees of sinne inward heart grown from suggestion to delight from delight to consent from consent to a defence or iustifying of my sinne How Outward I haue growne in action from secret sinning without feare before thée to open sinning without shame of men from thence to a custome without compunction deceiuing my selfe with a vaine hope of mercie with danger of dispaire in the Feare of God end strike therefore O Lord a feare of thée into my heart and astonish my minde that I may feare to be forsaken of thy grace to bee depriued of thy sight to bee tormented in hell pricke my heart not so much with a sorrowe Godly sorrow of thy punishments as with a sorrow of offending thée my good and mercifull father that the spirit of adoption Rom. 8. may succéede the spirit of bondage And the swéete comforts of thy Gospel may sucéede the terrors of thy Lawe Through Iesus Christ our Sauiour c. Amen Now in our conuersion as there is Returning to God Terminus a quo so there is Terminus ad Quem As we must turne from sinne so we must returne to thée who art the chiefest good most simple most perfect Grant mee therefore thy holy spirit which onely can worke this conuersion Effects of our conuersion in my soule By illuminating my vnderstanding that it may iudge aright By directing my will that it may choose aright and by inspiring my heart that it may desire that which is good That in the ende I may bring forth the fruits of holinesse and obedience towards thée my God to whom I am infinitely bound c. And the duties of charitie towards my neighbours As in the practise of the holy Prophet Dauids repentance we are taught And because delaying of returning is dangerous as by thy holy word and Dangers of delay sundry examples we are taught Giue me grace not to defer my conuersion vnto thée but euen this day at the least to begin Least by continuing in sinne I treasure vp for my selfe wrath against the day of wrath Least I be restrained from thée Least I be depriued of ioy and comfort of the spirit Least my conscience be seared
vp by hardnesse of heart Giue me grace therefore O Lord spéedily to returne to thée for what is the certaintie of my life Or who knoweth the day and hower when thou wilt come to iudgement Blessed is that seruant whom the Lord when he commeth shall find watching Verily he shall be crowned with immortall glory with Christ Iesus our Lord. Amen A prayer not to faint or go backward fitting the argument of the second Member Ne defice Faint not nor goe backward O Almightie God and most mercifull The second meÌ„ber father forasmuch as through thy grace I haue in some sort attained the knowledge of the way of life and haue also by thy grace entred the same giue me encrease of thy grace that I may walke in it For there are many stumbling blocks many snares many temptations in the Temptations in the way of godlines By God way so that we had néede of thy helpe to stay vs that we faint not or fall away 1. If it be thy good will to tempt me O Lord I know it is for my good not to cast me downe but to drawe me from the loue of this present world to stirre me vp to the loue of our heauenly country and that I might know from whence I haue power to resist temptations Giue me grace therefore by faith and patience to humble my selfe vnder thy mightie hand 2. If sathan tempt me I know it is to ouerthrow me yet thogh he be very stroÌ„g By Satan giue mestreÌ„gth to resist him though he be very subtil giue me wisdom to beware of him though he be cruell giue me courage to triumph ouer him through Christ our Captaine who hath spoiled him cast him out and led him captiue 3. If the flesh doe tempt me it is so much the more troublesome as it is By the flesh Memorie of sinne with sorrow more domesticall 1. For sometimes the memorie of my former sinnes hath recourse with sorrow which maketh me to doubt of my true reconciliation with thée which though it be troublesome yet it is not vnprofitable That I might thereby consider the heynousnesse of sinne whereby I haue prouoked thée that thereby I might conceiue a feare and sorrowe for the same that I might blush and be ashamed before thée our father be stirred vp to loue thée so much the more who hast pardoned our sinnes by thy mercie in Iesus Christ 2. Sometimes the memorie of my Memorie of sinne with delight former sinne hath recourse with delight whereby it appeareth that there remaineth some remnant of the olde wounds which memorie is dangerous because it bringeth with it a certaine heauinesse whereby I am excluded from the sweetnesse of my conuersion to thée by delighting in the former lusts of the flesh before my conuersion Giue me therefore O Lord thy speciall grace that I may remember my former sins with sorrowe and not with delight with detestation and not with desire with condemnation and not with iustification Purge my memorie from vncleane phantasies drawe out that filthy sincke Make the purpose of my minde constant in good Grant me to detest inconstancie ydlenesse and sloth As soone as I am prouoked with wicked cogitations grant me earnestly to withstaÌ„d them that with a cleane heart I may receiue thy holy spirit 3. Some times euen in the entry of the way of life my minde is troubled to The cares of a Christian life thinke how many cares and troubles Christian life is tossed with which it séemed to be voide of while I gaue the raines to my lusts whereby the way of godlinesse séemeth hard and difficult Giue me grace therefore O Lord according to thy coÌ„mandemeÌ„t to denie my self and to take vp my Crosse followe thée Deniall of our selues Thou O Christ our guide and standard-bearer hast gon this way This way haue all the Saints troden The way of life is not so hard and difficult where Christ is our guide where hée is our spéede Thou hast promised that thou wilt giue vs a newe heart and a new spirit that we may walke in thy precepts giue vs that thou commandest and command vs what thou wilt 4 If the world either by allurements would drawe me to his loue or by contempt By the world would driue me from my profession with a certaine shame thereof Giue me grace to despise the world and not much â—â— care to be despised for how transitorie is the felicitie of this world how many troubles is it mixed with Giue me grace to remember that shortly we shal all be presented before the tribunall of Christ of whom whosoeuer shall be ashamed before men of him will Christ be ashamed before his holy Angels Grant me grace therefore neuer to be ashamed of any good but to be ashamed of sinne which bringeth shame and confusion from which vouchsafe to deliuer vs through Iesus Christ Amen 5. Moreouer for as much as all relapse into sinne is dangerous least our last be worse than the first Both in respect of Danger of Relapse God into whose fauour to returne it is harder after we haue despised his grace than God into whose fauour to returne it is harder after we haue despised his grace than before we haue receiued it Secondly in respect of the diuell who returneth with seauen worse spirits Thirdly in respect of our selues who by custome engender wicked habites hardly to be cured Grant me therefore grace O Lord that I returne not as a dogge to my vomit least I may seeme to despise thy Maiestie whose mercie I haue so often begged that I might obtaine pardon Least I giue opportunitie to the vncleane spirit to enter againe with seuen worse spirits Least by custome of sinne I growe to an hardnesse of heart to commit sinne with gréedinesse without repentance From those so dangerous euils of relapse stay me O Lord by thy mightie hand through thy mercy in thy sonne Iesus Christ Amen A prayer to profit and goe forward fitting to the Argument of the third Member Profice seu pergredere The third Member Profit or goe forward O Almightie God and most mercifull Ourbackwardnesse in profiting father I acknowledge that it is not in a mans power to direct his owne waies or to reforme his owne life But either we sticke in the beginning of the race or we goe not forward so well or so fast as either we ought or desire Graunt me therefore O Lord according to the riches of thy grace that I may be strengthned by thy spirit in the inner man that Christ may dwell in my heart by faith that I being rooted and grounded in loue may goe forward in the way of saluation First in denying of my selfe and Next in practising righteousnesse And because all sinne be it neuer so small doth make vs guiltie of punishment Care of lesser sins and defileth the soule doth diminish the seruor of Charitie and weaken the force of
commandements and following thy example I may through patience inherite the promise through Iesus Christ Amen O Almightie God and most mercifull 5. Against Enuie pray thus father who hast commanded vs to loue our neighbours as our selues the poyson against which loue is Enuie which sorroweth at the prosperity of our neighbor and ioyeth at his miserie Giue me grace therefore O Lord to shun this plague which hurteth more the possessor than him that is enuied For the auoiding whereof Grant mee grace to contemne all humane things to long for that heritage which multitude of heires doth not strengthen that I may reckon the gifts of my neighbours as mine owne and communicate my gifts with them that Enuie being set apart we may reckon that ours which they possesse and that we possesse may be theirs as Members of one body whereof Christ is the head O Almightie God and most mercifull father who resistest the proud and giuest Against Pride pray thus grace vnto the humble For as pride is the roote of all euill so it is the ouerthrowe of al vertues and as an infectious disease corrupteth all the faculties of the soule Giue me grace therefore O Lord to beate down this great euill By taking a diligent viewe of my selfe that finding mine owne wants I may lay downe my Pride By conferring my state with the first estate of our first parents I may see from whence I am fallen By knewing the lawe I may knowe my owne infirmities And by setting before me Christes example I may learne Humilitie who when hée was Lord of Men and Angells yet became a perfect patterne of Humilitie and Contempt of the world that we being humbled in our selues might â—e exalted of thée Through Iesus Christ Amen O Almightie God and most mercifull Against dulnes in 〈…〉 exercises pray thus father I acknowledge my dulnes and lukewarmnes in going forward in the way of life whose effects daily I féele in my selfe For. How often doe I pray without attention and feruencie of spirit How often do Ill effects I meditate diuine things without affection of my minde and therefore without fruit How hardly doe I rid my selfe from ydle companie How seldome doe I returne into my selfe to gather my spirits to examine my own state I looke into my selfe as it were through a Lattice without repentance or amendment of life I talke freely of other men and seuerely censure their déeds and words O how willingly doe I passe my time in vaine showes or outward things to relieue my wearines How often doe I séeke comforts here and there solace my selt with ydle thoghts How grieuously do I bear discipline correctioÌ„ I obey laws but for a fashioÌ„ with lothsomnes vnwillingnes O how often do I auoide labours which are necessary and profitable to saluation I séeke to bee gracious and in fauour with men How doe I neglect the vse of the Sacraments How seldome and negligently doe I heare godly Sermons How carelesse hitherto haue I bene to auoide sinne How presumptuous of mine owne strength How much haue I pampered my selfe making prouision for the flesh to fulfill the lustes thereof I call to minde my olde manners and the pleasures of sinne not with griefe and disliking but with a delight and liking Grant me therefore O Lord thy Dangers of Lukewarmnes grace that I may ouercome this roote of vices I acknowledge the daÌ„ger wherein a Lukewarme man doth stand whom thou hast threatned to vomit out whose state is miserable and end searefull Giue me grace therefore not to fall backe into mine old sinnes that I be not in danger of a greter ruine but that recouering out of the gulfe of these mischiefes I may with a more chéerefull minde runne the way of life Stir vp in me O Lord an Remedies ardent desire of newnesse of life make me continually to meditate on my ende which if it should happen to be sodaine and I vnprouided the things that come after will be more grieuous which my end that it may be blessed I beséech thée for Iesus Christ his sake c. Amen When thou art entred O my soule In case of Pusillanimitie or feare a coÌ„municatioÌ„ with the soule the way of life thou art perhaps grieued either with the expectation of some euill at hand or with distrust of deliuerance from some euill present But pray O my soule with Dauid I expected him who deliuered me from my feare and from the storme Conceiue an assured hope in Gods prouidence and flée to him in the time of trouble Peraduenture he will humble thée by this temptatian to beate down thy pride which assaulteth the godly euen in holy actions or be purposeth to purge thée of selfe-loue whereby thou pleasest thy selfe many times more than is meete But what is it O my soule that thou néedest feare Doest thou feare the Crosse and affliction The crosse not to be feared If thou be godly the Crosse and affliction as it cannot be shunned so it is profitable and glorious to the godly It abateth vices it encreaseth vertues it confirmeth our Adoption c. Beare it therefore patiently and couragiously 2. Doest thou shrink at sicknes Thy Not sicknesse body is subiect to death why then doest thou so grieue at sicknes which prepareth to death which to the godly is a passage to life Moreouer the sicknes of the body doth many times cure the diseases of the soule 3. Doest thou grieue for the losse of Not losse of worldly things worldly things Belieue in God take hold of his promises He will not leaue thee nor forsake thée 4. Doth the terror of death astonish thée Not death Cast off feare which riseth of infidelitie Compare the course of this life with the last periode thereof Art thou tossed with continual miseries Feare not death which shall deliuer thée from the tyranuy of sin from the deceits of the world from the temptations of Sathan Eternall death shall not touch thée because life is prepared for thée in Christ 5. Doe the assaults of Sathan terrifie thée Remember that God doth arme Not Sathan such as be his with power to resist Satan Thou shalt ouercome by Christ our Captaine Call vpon God and arme thy selfe with the Shield of faith the sword of the spirit c. And by Gods grace thou shalt ouercome 6. Art thou amazed with thy many Not many or great sinnes and great sins The remission of thy sins is sealed and confirmed to thee by many and great promises by Christ and in Christ therefore thou oughtest not to 1. Ioh. 2. feare If any man sinne we haue an Aduocate to the father euen Iesus Christ the righteous 7. Doth the terror of the last iudgment Not the last Iudgment make thée tremble Cast off this feare call to mind the loue of God the father in his sonne and that the same Son of God is both thy
inioy the most pleasant company of thy God thy creator conseruer Redéemer sanctifier whom beholding face to face thou shalt rest in his ioy who shal be all in all vnto thée Thou Cor. 13 shalt be with Christ the fayrest among Iohn 12 men and shalt see his glory which the father hath giuen him 3 Héere shalt thou beare the Image of the heauenly man and with open face 2 Cor. 3. thou shalt behold the glory of God and shalt be transformed into the same Image from glory to glory There that which is perfect commeth in place and that 1 Cor. 13 Math. 13. Luk 20 1 Iohn 3. which is vnperfect shal be abolished and thou shalt know euen as thou art knowne Thou shalt shine as the sunne in the kingdome of God the Father Thou shalt be as the Angels of God and as the sonnes of God are Thou shalt be like to God who appeareth vnto thee 4 Heere shalt thou be gathered to the company of the holy Angels and to the Heb 12 Congregation of the faithfull who are recorded in heauen where is mutuall knowledge perfect loue perpetuall praising of God 1. Pet. 3. 5 Héere thou shalt be replenished with al ioy without tediousnesse in an heritage immortall vndefiled incorruptible To those that loue him God hath prepared 1 Cor. 2. such ioyes as the eye hath not seene the eare hath not heard neither the hart can conceiue in the heauenly Paradice 2 The way to this marke is laid open to The way to the marke Ioh. 14. Ibid. 6. Act. 14 vs. First our Sauiour Christ saith I am the way the truth and the life next it is said by him Euery one that seeth the sonne and beleeueth in him hath Eternall life and thirdly by many tribulations must we enter into the Kingdome of Heauen Therfore Christ is the way we must enter by faith we must walke through tribulations For straight narrow is the Matth. 7 way that leadeth to life This way of life to the iust is good holy right immaculat elect It is vnknowne What manner of way to mans reason few enter into it there are few walkers among so many talkers and vnpleasant and difficult is it to the flesh because of the companions that accompany the Travellers euen the crosse and deniall of our selues Yet this is the way which God hath set before vs which is pleasing to him wherin he directeth vs and which leadeth to him 3 This way is to be learned out of the Where this way is to be learned holy Scriptures rightly vnderstood by the illumination and schooling of the holy Ghost confirmed by vse and frequente meditation till by experience we féele the Spirit of God to worke in our hearts and by practise wée perceiue a chéerfulnes to walke in the waye of Godlinesse The first member Incipe beginne Ierem 6 Enter O man the way of life and looke diligently about thée where that way is and walke in it Beginne the marke is life there is a way that leades vnto it set thy longing to attaine to thy heauenly father from whom thou art declined after the world and the Deuill The first entry by conuersion Conuersion in 2. pointes 1 Acursion from euill Make thy beginning or entry by conuersion let thy conuersion be by auersion or turning away from euill euen the worst euill and by a reuersion or returne to good euen the best good Turne away therefore from euil euen the worst euill which is sinne and turne Ierem 25. vnto good the best good who is God Let euery man turne away from his wicked way and from his vngodly desire Motiues to turne from sinne Alienation from god Consider O thou sinner thy miserable estate whiles thou art yet in thy sinn 1 Thy sinne doth turne thée from God and God from thée whom it greuously offendeth and maketh thée his vtter enemy Now what can be more grieuous then to haue and feele God to be thine Enemie 2 Thou becommest worthy by thy sinne to be forsaken of God and after a sort to Depriuation of graces be brought to nothing being brought to extreame beggery of the Spirit to wit being depriued of Gods grace and glory To be without the chiefe Ens and good is either to be miserable or else to be nothing at all 3 Thy sinne maketh thée of a man a friend to the Deuill yea his seruant and Consorting or seruing of the Diuell slaue and the heyre of hel fire Every man by sinning selleth his owne soule to the Deuill taking the sweetnes of temporall pleasures as a price for it Againe on the other side also thou driuest away from thée As much as in thee lieth by sinning the good Angell thy kéeper 4 Sinne is a most filthy thing as the scripture setteth it out like mire wherein The filthines of sinne swine wallow like dreggs rottennes corruption leprocie Behold the prodigal Luke 15. sonne wallowed in the mire of Luxury at the last liuing among an heard of Swine Looke also if thy soule stinke not by the putrifaction and corruption of the wouÌ„ds of thy sinnes 5 If thou wax olde in thy sinne O thou Custome of sinne daungerous least impatienie follow sinner it will exercise a great Tirannye ouer thée by custome and by custome of sinn Satan so that thou shalt not repent though thou sometimes desire to repent For sinne is barbarous and exerciseth tiranny ouer the Soule that is once taken captiue to the ruine of thâ—se that receiue it chrysostom I confesse I sighed not being bouÌ„d with yroÌ„ chaines but with mine own yron wil mine August lib 8 enemie had possessed my will and had of it made a chaine for me and had bound me fast I strugled with my selfe and was ouerthrowne of my selfe 6 Whilest thou continuest in sin thou dost sustein the gyft of eternall punishment that is thou art depriued perpetually of the Eternall punishmeÌ„ts vision or sight of God and art tormented with euerlasting paine of most ardent fire Epilogus Call to minde therefore with me the miserable state of a Sinner thou art Gods enemy depriued of gods grace most beggerly most filthy a slaue to the Diuell vnder the tirrany both of Sinne and Satan an heyre of Hell Turne therefore from this worst euill But that thou maist conuert by turning from euill and returning to God Gods helpe to be craued thou hadst néede of the help of Gods grace to preuent accompany and follow thée For it is God that giueth Repentance by Grace threefolde 2. Tim 2. the knowledge of the Truth that wee may recouer out of the snares of the Diuell who are holden Captiue at his will It is God that worketh in vs both to wil Phillip 2. and to performe Say therefore with ioying Conuert me O Lorde and I shal be Ierom. 31. de voc gent Lib. 2. The working of
this accesse thou shalt performe two things First thou shalt humbly purely and Confession of sinne faithfully confesse thy sinnes generally and in particular Whervpon shal follow remission of them before God According to that I wil make my sinne knowne Psal 32. vnto thee and mine iniquitie will I not hide I said I will confesse my defaults vnto thee O Lorde and thou tookest awaye the punishments of my sinne Say with the Prodigal sonn Father I haue sinned against Luke 15. Heauen and against thee neyther am I worthy any more to be called thy sonne Secondly thou shalt intreat for pardon Intreating for pardon Rom. 8. for thy sinnes with grones that cannot be expressed and that with continuance In which case the spirit will helpe forward our infirmities For we know not what to aske as we ought but the spirit entreateth for vs. Finally to conclude a certaine and speciall perswasion must be sensibly and effectually A certayne perswasion imprinted in the hart whereby the promises of the Gospell must be applyed to thy Faith that Christ may speak inwardly to thy hart Be of good comfort my Sonne thy sinnes are forgiuen thée Sée therefore O man thou that returnest to God that thou giue thine assent vnto the Worde of God and withstand doubting and distrust and then by experience thou shalt féele a sence of ioy and comfort A patterne of the practise of Dauids repentance Dauid after his fall repenting giues the first place to the knowledge of his Knowledge of sinne sinne Haue mercie saith he on me O God after thy great mercie And vpon Psal 51. which Psalme Gregorie sayeth I should despayre of the healing of my wound If I did not presume of the omnipotencie of my Phisition Let others seeke for small mercy that haue sinned ignorantly I as I haue grieuously falne so haue I greatly offended But thou O omnipotent Phisition dost both correct the contemners and instruct the ignorant and pardon the confessors I doe know mine owne wickednesse and my sinne is alwaies against mee Here is present sayeth Gregorie the miserable Gregorye man let mercie also be at hand I know my own miserie if I did not acknowledge my selfe miserable I should not labour in mourning 1 I acknowledge that I haue sinned of Manifold acknowledgements mine owne accord and wicked will therefore I doe not hide mine vnrighteousnesse I know from what I am falne and what I haue incurred I know to whom I haue inthral'd my selfe by sinne euen to the Diuell the enemie of all goodnes I know the blot that I haue gotten by sinne and the filth wherewith I haue horriby defiled my selfe 2 I acknowledge that I haue sinned against Manifould wayes against God thée onely and done euill before thée against thee my Creator whom I vnhappy creature haue not serued but haue rather cleaued to the creature then to the Creator Against my Lorde against whome I as a most wicked seruant haue rebelled to obey thine enemye against thée my Law giuer whose will while I shoulde haue followed I haue shamefully despised and to satisfie my lust I haue transgressed thy Lawes Against thee my most louing Father for whose innumerable benefits I haue béene so long vnthankefull yea with whose benefits beeing fatted and pampred I haue kicked against thée my Father and being forgetfull of thy loue I haue preferred mine owne Loue and the Loue of the Creatures before thée Finally against thee my good God most mightie most iust haue I sinned whiles I haue departed from thée on whome I should wholy haue depended and in whome onely as my ende I should haue rested 2 After the knowledge of sinne came A consternation Psal 6. a feare or coÌ„sternation of his mind which did inuade his minde Lorde sayeth he rebuke me not in thy fury neyther chasten me in thy wrath 3 Héere vpon a great sorrow possessed Sorrow for sinne Ps 38 his hart Mine iniquities are gone ouer my head and are like asore burthen to heauy for mee to beare my wounds are putrified and corrupt through my foolishnesse I am racked and vexed exceedingly my hart panteth my strength hath Ps 51. forsaken me c but an humble and contrite hart thou wilt not despise Hope of pardon psal 6. 4 Hope of pardon succéedeth Turne thee O Lorde and deliuer my soule saue mee for thy mercie sake because in death no man remembreth thee and in Hell who will confesse thee As my soule sayeth Gregorie is turned to thee by the storme of repentance so turne thou to Gregorie me by the calme of mercy and being turned to me deliuer my soule And therefore Dauid saieth to his soule why art Psal 42 thou cast downe O my soule and why frettest thou within me Trust in God for I will yet praise him 5 After hope of pardon Dauid communeth Faith pâ—al 25. with God and resteth in him O my God in thee doe I trust let me not be put to confusion The Lorde is my saluation In thee O Lorde doe I hope let me neuer be confounded 6 Out of this Faith breaketh out from Confession the soule a coÌ„fession watching to heauen I said I will confesse my sinnes vnto the Psal 32. Lord and thou tookest away the punishment of my sinne My sorrow is euer Psal 38. in my sight for I will open my iniquitye before thee and bee carefull for my sinne 7 A purpose of amendment of life followeth Purpose of AmendmeÌ„t Psal 6. Psa 39. Depart from mee all yee that worke iniquitie For the Lord hath heard the voyce of my weepinâ— I saide I will take heede to my waies that I offend not in my tongue 8 Finally he reioyceth with an inward Inward ioy and peace Psal 103. sense of ioy and peace Praise the Lorde O my soule and forget not all his benefits who forgiueth all thine iniquities and healeth all thy diseases he will not alway be striuing or chiding neither keepeth in his anger for euer c. Returne into thy rest O my soule because God hath beene bountifull to thee Thus doe we depart from euill not Counersion not without greefe without a sorrow of euill that is wee are sorry wee haue béene euill neyther doe we approach to good as to God without Faith in him For hee that will come to Heb. 11. God must beleeue that God is Now this departing from euill and approaching to good imports a certaine Conuersion imports a change vnde et alio Threefould chaunge which hath two tearmes or bondes vz from whence and whether This chaunge is in the minde will and harte An the minde there is a change of the 1 In the mind Iudgement and counsell The minde disaloweth the euill that is done and alloweth the good that is to be done 2 In the will In the will the chaunge is on this wise the will refuseth the euill which hetherto it
coÌ„mitted or at the least way declineth froÌ„ it and chooseth hereafter the good that is to be done or enclineth to it In the hart the change is thus wrought 3 In the hart The hart hateth and detesteth the euill hitherto done and loueth and pursueth the good hereafter to be done Cease therefore to doe euill and learne CoÌ„clusion Esai 1. psal 34. Rom. 13. or else study to do well or depart from euil and doe good Item Cast away the works of darknes and put on the armour of light Item Walke in the spirit and fulfill not the lusts of the flesh Item Put yee one the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof And Christ himselfe saieth deny thy selfe and take vpp thy Crosse and follow me Beginne therefore being turned from euill and returned to good to bring forth Fruits of CoÌ„uersion fruites worthy of amendment of life and apply thy selfe to the study of holinesse or new obedience 1 Thou art bound as a creature to the Obligations between God us Creator I wish thee often to pay the debt of gratitude 2 Thou art bound as a seruaÌ„t to his lord If I be your Lord where is my feare 3 Thou art bound as a childe to his Father thou art a child by creation and regeneration reuerence therefore Almightye God as thy best Father 4 Thou art bound as a client to thy benefactor the benefits of God towards thée are exceeding great therefore exceeding great thankes are due to him What fruites Beginne therefore to shew thy good life and obedience to God in louing God and thy neighbour 1 The loue of God is conceaued in thée by the knowledge and consideration of The loue of God the fatherly affection of God towards thee It is brought forth by a confidence in Christ it groweth by the spirit of faith it is strengthned by the cogitation of the heape of Gods benefits both corporal and spirituall it appeareth in our obedience vnder the Crosse and holinesse of life 2 The loue of our neighbour is brought forth and maintained by the loue of God The loue of our neighbour 1 Iohn by the commandement of God by the bonde of nature and grace Hee that sayeth he loueth God and yet hateth his Brother is a lyar and the loue of God is not in him But beginne the holy study of eyther loue to testifie that thou art turned from The end of godlines sinne and returned to God that thou hast renounced Satan that thou hast submitted thy selfe to God that thou art a companion of the most chaste spirits in heauen That thou art a fellow of all that feare gods name on earth That thou art the Temple of the holy Ghost wherein whole burnt Offringes and incense is offred and the hornes of the Alter are decked with boughs flowers of obedience Beginne to day deferre not make no long Dangers of delay Vncerteinty of life delayes for feare of these dangers insuing 1 Meditate with thy selfe the vncertaintie of thy life Surely thou must watch and pray for thou knowst not either the day or hower wherein the Lord will come take heede thou be not ouertaken by gods iudgement at vnawares Heaping of sinne is tresuring of wrath Rom 2. 2 Know thou the by dangerous delay the tresure of many sins of gods wrath grieuous punishments is gathered together Thou by thy hardnes and hart that cannot repent doste treasure vp to thy selfe wrath against the daye of wrath and declaration of the iudgement of God The angels griefe Luke 15 3 Be thou affraid to offend the holy Angels who verily reioyce at the repentance of sinners eueÌ„ as doubtles they sorrow at their securitie in heaping sinne vpon sinne Induration by alienatioÌ„ from God 4 Call to mind the dangerous alienation from God which is procured by daily encrease of sin way moreouer with a secret â— serious coÌ„sideration in thy soule the induration that wil follow for the longer thou deferrest thy conuersion the harder it will be A young man walking after his owne way when he is olde will not depart Prouerb 22 from it Thou knowest thy saying Late repentance is seldome true Repentance 5 As much as in thée lieth take héed of an An euill Conscience euill conscience which custome and continuance in sinne doth breed and nourish There is no greefe bitterer then a gnawing Conscience 6 The longer thou stickest in thine old DepriuatioÌ„ of Grace sinne the longer thou art depriued of the sweet ioy of the holy ghost and spirituall consolations 7 Thou shalt encrease the ioy and Satans Ioye pleasure of Satan thy enemie by drawing after thee along corde of inueterate or old grâ—wen sinnes Thinke it a true saying Sinnes are the delights and dainties of the Diuell Examples Tragicall 8 Finally view the Tragicall endes of all such as haue euer drawne along the day of there Conuersion Call to remembrance the horrible destruction of the olde world the Sodomites Egiptians Iewes The Churches of the East and other that were impenitent Be not flack Syrach therfore turne vnto the Lord and put not off from day to day thy conuersion for sodenly shall his wrath come and in the time of vengeance he will Ierom. to Cilantius destroy thee Too long custome of sin makes the way of vertue rough and vnpleasant After any vice saith Bernard is confirmed Bernard by many yeares custome a particular and as it were a miraculous assistance of Gods grace as needfull for the ouercoÌ„ming and rooting out thereof A question to a secure sinner Both waies catching The same Bernard saith Thou that makest so vnequal a reckoning w e thy selfe perseuering in thy euil vngodly life tell me Doest thou belieue that the Lord thy God will pardon thy sinnes or doest thou not beleeue If thou beleeue that thou shalt finde no place for pardon what greater folly can there be then to sinne without hope of pardon But if thou thinke that hee is good gentle and mercifull who although he haue bin offended yet he is readie alwaies to pardon thy sinnes Tell me I pray thee what greater frowardnesse can there be then to take occasion to offend him the more whom there is cause thou shouldest loue the more And S. Augustine we must preuent Augustin the day which is wont to preuent vs. And the same He that is first forsaken of his sinnes before he himselfe doe forsake them is not freely condemned but as it were of necessitie late repentance deceiueth many And Ambros Not to sin is onely proper to God Ambrose but it is the part of a wise man to amend and correct his error and to repent him of his sinne And Cassiodorus A mischiefe the longer it continueth the more it encreaseth but a speedy correction of sinne is a curable good And Saint Augustin Though God haue promised pardoÌ„
those businesses and occasions which either hold him in sin or stay him from the race rule of vertue or casteth him into such sinnes as can be by no means excused And so much the greeuouser is the fal as the degree of holines from whence we fall is higher 1. First therefore thou must deliberate Remedies of a newe kinde of life more earnestly to be pursued by a renouation of serious repentance and faith 2. Meditate with thy selfe on thy end which may be sodaine and cannot be auoided and other the last things which follow death 3. Consider that Hypocrisie and dissembling is most odious to God A simple nature saith Bernard such as God is requireth simplicitie of heart woe be to the sinner that entreth the land two waies for no man can serue two maisters 4. Viewe and waigh the life of luke-warme frozen cold men that knowing it thou maiest dislike it disliking it in others thou maiest amend it in thy selfe 5. Cowardnesse and feare must bee Pusillanimitie to be mortified mortified for when a man is entred the way of Christ the mind many times is assailed with griefe either by expectation of some euill or danger approaching or by desperation of safetie or deliuerance from some euil or danger present But bee not dismaied in thy minde Heare and pray to him who saith Say to the faint harted be of good courage and faint not And say with Dauid I Esay 35. Psal 54. did waight for him who saued me from my pusillanimitie of spirit and from the tempest Why fearest thou O thou coward Feare argueth a base minde conceiue a firme hope of the prouidence of God whē Exhortation thou striuest with the anguishes of Pusillanimitie thou must lift vp thy minde to Gods prouidence Resist with a good courage and set thy selfe by the helpe of Gods spirit against the whole rout of phantasies Discusse saith Gregory the mistes of mourning least thou who in the time of tranquillitie didst thinke greatly of thy sefe in the time of perturbation doe confound thy selfe with the terrors of thy base thoughts Peraduenture God will bring thée by this Good effects Pusillanimitie to a studie of humilitie that by it that loftie pride which euen in good actions lieth in waight euen for holy men may be laide flat or hee hath a purpose to purge thy soule of that affection of selfeloue whereby oftentimes thou art wont to please thy selfe more than is méete How be it what is it that thou néedest Comforts against sundry sorts of feare The crosse greatly to feare or be amazed at 1. Is it the Crosse or Affliction If thou be godly the crosse and affliction is to thée ineuitable or not to be shunned it is profitable honorable and glorious it confirmeth thine adoption it renowneth thy vertues it banisheth vices Beare therefore the crosse with a good courage 2. Doest thou feare the anguish of Sicknesse sicknes Thy body is mortall there is no cause then that thou shouldest feare sicknes which leadeth to death Sicknesse bréedeth hollome Philosophy to wit A meditation of death the vices of the mind are cured by the diseases of y◠body thou learnest to abandon selfeloue and the loue of the world and to hope for a better life Faith Hope and Inuocation of God becomes more ardent 3. Art thou afraid of the losse of worldly things Losse of earthly things Trust in God leane on his most holy promises surely Gods truth is immoueable his power impregnable his bountie immeasurable he will not leaue thée nor forsake thée 4. Doth the terror of death trouble Death thy mind Cast off the feare which incredulitie that is to be banished doth strike into thée compare the course of this life with the last period or end thereof Art thou not tossed with perpetuall miserie If thou be wise with the wise man thou Eccles. 1. Commodities of death wilt say Vanitie of vanities al is vanitie Be not afraid of death wherby thou shalt be deliuered from the tyrannie of sinne from the snares of the world from the temptations of Sathan from the rage of false brethren and shalt come to the port of felicitie out of the sinke of euils eternall death shall not touch thee because eternall life is prepared promised sealed and confirmed to thée in Christ Beléeue and thou shalt haue eternall life 5. Dost thou tremble at the assaults of Satan God doth furnish his with strength to resist Satan Being vpholden by the wisdome vigilancie and inuincible power of Christ thy head cal vpon God take vnto thée christian patience cōstancy with the shield of faith and the sword of the spirit and by Gods grace and perseuerance thou shalt be safe 6. Art thou astonied with thy many and great sinnes Sinne. Behold the remission of all thy sinnes purchased by Christ promised giuen and sealed vnto thée why tremblest thou Behold the loue and mercie of God the father the satisfaction and intercession of Iesus Christ and admit the comfort and assistance of the holy Ghost 7. Thou quakest for feare of the last The last iudgemēt Iudgement and Tribunall Be of good comfort and settle thy selfe throughly on the promises of saluation so often repeated in holy Scriptures The loue of God the father and the couenant of his grace through the satisfaction of his sonne Iesus Christ is immutable and he shall bee our Patrone and Aduocate in that iudgement Thou for thy part as often as thou sinnest so often returne to Daily repentance God by a renewed repentance and faith apprehend the grace of God the father the merites of Iesus Christ the consolation of the holy spirit who is the earnest of our inheritance heare the manifold afflictions of this worlde with a patient minde séeing thou hast accesse vnto the Throne of grace powre out thy praiers to thy God sigh and send vp thy affections and thy hope shall not bee confounded but thou shalt enioy vnspeakeable felicitie in heauen Amen The fourth member Profice vlterius Goe yet further forward in attaining righteousnesse VVHen we haue denied vnrighteousnes we must procéede to A transition attaine righteousnes According to that Cease from euil do good vertue must succeed in the place of vice Now in séeking after the way of righteousnes and life beware thou decline not either to the right hand or to the left Let vs then goe forward In vertues and with a good courage In virtutibus In virtute Concerning vertues knowe y◠they are Vertues Gods gifts great goods to be desired for thēselues that they are the gifts of God most precious and with most earnest praier and desire to be begged of him And if thou obtaine them God is to be thanked who hath endowed thée with so great graces The first care must be to attaine them The next is to keepe them when they are gotten Thou shalt both get thē and kéep
how much hée is indebted He that doth a good turne must be silent he that receiues it must declare it 3. Benefits must be giuen silently that they may onely be knowne to them whoÌ„ they profit Sometime also euen he that is relieued must be deceiued by hauing a benefit not knowing from whence he receiueth it 4. Although thou oughtest to giue to euery one that asketh yet in him to whom we giue we may respect his manners his good affection towards vs his néere dwelling his societie with vs the good turnes curtestes aforetime done for our behoofe 5. A benefit that sticks long in the giuers fingers and which he séemes loth to depart with so giues as though it were wreasted from him is not acceptable But those good turnes which are readie easte occurrent where there is no delay but in the bashfulnesse of the receiuer are most acceptable 6. The often vpbraiding of benefits deiecteth the heart and casteth downe the courage Let vs giue our benefits fréely and not let them to vsury He is worthy to be deceiued who thought of receiuing againe when he gaue 7. There is no benefit so great that a malicious minde may not embace there is none so small that a good Interpreter will not aduance 20. Concerning Truth Sinceritie and Fidelitie Seneca 1. Truth is like her selfe in euery part A lye is slender and thinne if yee looke into it diligently ye shall sée thorow it 2. A man that hath done a shrewde turne may fortune be hid but though he be hid his conscience will not bee flattered 3. Counterfet things doe soone returne to their nature but such as are grounded on truth and rise from a sound foundation procéede to greater and better 4. I had rather faile of successe than faile in my promise He that hath faith in his dealing wil deale vprightly euen with his enemie He that léeseth his credit léeseth the vttermost that he can when single harted faith is once gone she seldome returnes from whence she went No man euer lost fidelitie but he that neuer had it 5. Both points are faultie both to belieue euery body and to belieue no body That thou wilt haue another man not to disclose that doe not thou disclose first 6. An euill man speaking faire count as a snare laide for thée For he hath his poison which is his faire spéech 7. As a modest gate or pace is fit for a wise man so should his spéech be graue and not bold or rash Be therefore slowe in spéech 8. And let this bee our chiefe rule what we think to speak what we speak to thinke That the man and his spéech may agrée 21. Concerning friendship 1. Bethinke thée whom thou wilt receiue to thy friendship but when thou hast taken aliking embrace him with thy whole heart talke with him as boldly as with thy selfe Reueale all thy secrets to him if thou thinke him faithful thou shalt make him faithfull 2. The remembrance of my friends deceased is swéet vnto me for I held them as if I should loose them I haue lost them as if I had them 3. It is to no purpose to séeke a friend onely in the markets or concourse of people if thou looke diligently thou shalt finde him at home for he is deceiued that séekes a friend in the common walkes and assemblies or that makes triall of him at a feast For thou shalt finde thy friend within thy breast and not on the Exchange 4. It is troublesome to haue all men as friends it is enough that they be not our enemies 5. Dissimilitude in manners distance in manner of life contrarietie in nature dissolueth friendship Approued friendships desire earnestly retaine constantly kéepe perpetually Enmities which happen vse honestly belieue slowly lay down spéedily 6. With our friends we ought to haue short reckonings and long friendships 7. First setle thy selfe to be good and then séeke another like to thy selfe 8. Admonish thy friend secretly but praise him openly If thou beare with thy friends faults thou makest them thine owne So trust thy friend that thou leaue no place for an enemie 9. It is a march anâ—ising not a friendship that respecteth commoditie For he detracteth or discrediteth friendship who prouideth for good haps 22. Concernng Gratitude or Thankfulnesse 1. This surely is agreeable to Iustice so be thankfull for euery benefit receiued 2. Some giue thankes by stelth in a corner or in the eare they are afraid to doe it openly that they may be saide to haue a benefit rather by their owne vertue than by others helpe 3. Let vs therefore thinke nothing more honest than a thankefull mind And he that accepteth a good turne thankfully hath paied the first pention 4. He that willingly oweth thanks doth recompence a good turne And he that meanes to be thankfull forthwith when hee receiueth doth acknowledge it 5. To recompence a good turne and to be thankfull requireth time and abilitie and a prosperous fortune Nothing is so necessarie or with more care to be learned than to requite a benefit and to giue thanks 23. Generall precepts note them well 1. It is the triumph of Innocencie not to sin And where we may doe most harme to forbeare 2. Thou sinnest twise when thou appliest thy selfe to obey sinne The eyes offend not if the minde command not the eyes 3. Vices doe créepe and hurt by touching the sinful liues of offenders doe passe to euery one that is next 4. No possession no waight of gold or siluer is more to be estéemed than vertue 5. Vertue is thankefull to euery one both dead and liuing if we followe it in good sooth 6. All benefits would bee bestowed in light or openly but there is no stage or theater greater to vertue than a good conscience 7. We must so liue as if we liued in the sight of all the world wee must so thinke as if euery man might sée into our inward breast or as if euery man might sée our heart 8. Regard thy conscience more than same for same may be deceiued many times but by thy conscience neuer 9. Feare no man more that is wéeting of thy sin thaÌ„ thy self for thou maiest escape another but thy selfe neuer For sinne is a punishment to it selfe 10. Learne this one thing to despise this life No man euer ruled it well but hee that despised it Thinke still of what manner thy life is and not how long for not to liue long but to liue wel is a good thing 11. It is a good thing to finish our life before death and then to expect the time that remaineth in securitie 12. None of vs knowes how néere the Lord is Let vs therefore frame our mindes as if wee were come to the last home No man receiueth death chéerefully but he that hath prepared himselfe thereto long before 13. Whatsoeuer thou doest looke to death Euery day must be ordered as it were the last These are out of a
the spirit doth dispose to great sinnes and hinder encrease of graces doth spoile vs of spirituall gifts and depriue vs of glory c. Graunt me grace O Lord to withstand the first motions of sinne and diligently to examine euery corner of my heart and by spéedy repentance and faith to purge euery sinne séeme it neuer so small that I may not onely cut off all occasions of sinne but also pul it vp by the root through Iesus Christ Notwithstanding O mercifull father forasmuch as through thy long suffering Care of grieuous sinnes thou dost not onely as it were winke at our lesser sinnes but art also wont through thy mercie to pardon our more grieuous sins so that though they be as purple or scarlet by repentance they become as woole or snowe Graunt me grace so to profit in the way of godlinesse that I may daily more and more deny my selfe By mortifying the loue of my selfe By taming the appetites of the flesh By refraining the affections of the minde or will But especially in rooting out all wicked habites Both in the Superiour and Inferior faculties of our soule Mortifie O Lord in my vnderstanding Wicked habites in the vnderstanding Curiositie Rashnes the vice of curiositie whereby I am too curious to search those things which excéede my capacitie or which appertaine nothing vnto me The vice of rashnesse whereby I presume to iudge of other mens liues and manners besides the rule of charitie either by vncertaine and doubtfull coniectures or else by enuious or malicious rumors The vice of pertinacie whereby I doe stand so stifly in my Pertinacy presumed opinion that I will admit no mans counsel or perswasion aboue mine owne Frée my vnderstanding O Lord from Cogitations all ydle worldly vncleane and curious cogitations in stead whereof giue me grace that necessarie spirituall holy and profitable cogitations may occupie my minde That I may contemplate heauenly things laying a foundation for the time to come that I may obtaine eternall life Mortifie O Lord in my will whatsoeuer The will is repugnant to thy wil that I may neither wil nor desire any thing but that which is agréeable to thy will reuealed in thy word and is acceptable to thée And because in the inferiour faculties Wicked habites in the appetites of our soules in our appetites and senses many wicked habites doe preuaile which without a mightie force of the spirit cannot be subdued As Gluttony and Drunkennesse Luxurie Auarice Enuie Anger Pride Slothfulnesse in godly exercises Cowardlinesse or Pusilanimitie in temptations Grant me O Lord by thy grace to ouercome all these euills whereunto either al or to some one more than the rest either by nature I am enclined or by custome subdued that being deliuered out of the snares of sinne and Sathan I may serue thée in such righteousnesse and holinesse as is acceptable with thee through Iesus Christ our Lord. Prayers against each particular euill habite as euery man shall thinke most befitting his owne estate O Almightie God and most mercifull 1. Against Gluttonie or drunkennesse pray thus father I confesse and acknowledge that thou hast forewarned vs to take héed of surfeting and drunkennesse and hast threatned by thy holy word to exclude Gluttons and Drunckards out of the kingdome of heauen Giue me grace to auoide this sinne by a moderate abstinence by flying ydlenesse by Restraints of gluttonie a meditation of heauenly things by a practise of Christian vertues by an imitation of Christ in hungring thirsting and praying Graunt me grace that in eating and drinking I be not carried too farre beyond the boundes of naturall necessitie And that I may come to take my foode as to take a medicine that I may represse in féeding a new appetite stirred by varietie of dishes that I may receiue my corporal foode with praier and thanksgiâ—ing and with a desire of spirituall foode that being refreshed with bodily foode I may returne more chéerefully to the offices of my calling through Iesus Christ Amen O Almightie God and most merciful father forasmuch as the vice of luxurie or Against Luxury pray thus Riotousnesse is neuer alone but is carrier as it were in a Coach on foure wheels vz. Pampering of the belly and lusts of the flesh Nicenesse in apparell and lastnesse of sleepe And is drawne as it were with two horses equally matched vz. Prosperitie of life and aboundance of wealth whereon also doe sit as it were two driuers Slothfull dulnesse and Enuious securitie Giue me grace O Lord to profit day by day in the mortifying of this vice or rather vices By humble prayer crauing continencie of thée By withdrawing from the fire of lust the fewell of wine and delicates By a watchfull eare expelling out of my heart all euill cogitations forthwith as they rise And by kéeping my senses least death enter by them as by the windowes Graunt that by thy grace I may warily auoide whatsoeuer is beautifull to the eye whatsoeuer is swéete to the tast whatsoeuer is pleasant to the eare whatsoeuer delighteth the smell whatsoeuer is soft in touching That at length by thy grace I may so profit in mortifying Luxurie the though I féele the prick of the flesh yet I may suppresse it without sinne and may perceiue lust to be so abated in me that though it cannot wholly bée taken away yet it may bée subdued Through Iesus Christ Amen O Almightie God and most mercifull â— Against couetousnesse pray thus father forasmuch as thou hast forewarned thy children to beware of couetousnesse which is an vnsatiable desire to possesse more and more and is accompanied with many mischiefes Giue me grace to expell and expulse this vice by a godly contentment depending alwaies vpon thy prouidence and promise and setting before our eyes the example of our Sauiour Christ who when he was Lord of all became poore for vs Grant me therefore in whatsoeuer estate I am therewith to be content either in plentie or want in fulnesse or penurie Remembring that riches cannot helpe in the day of temptatioÌ„ nor giue tranquilitie or rest to the soule but rather doe wrap their possessors in many snares Grant me therefore to cast all my care vpon thee c. Through Iesus Christ our Lord. Amen O Almightie God and most mercifull 4. Against Wrath pray thus father forasmuch as thou hast forbidden vs to be angry rashly and doest make it as murther to be in danger of iudgemeÌ„t I beséech thée by thy grace to frée me from this sinne which extinguisheth the light of reason disguiseth the countenance and changeth a man into a Monster Grant me by thy grace to ouercome this sauage beast by remouing the procurers of anger which are Enuie Pride Curiositie Suspition Credulitie loue of our selues By restraining by the wisdome of the spirit the first assaults of anger By Christian patience suffering wrongs and not séeking to reuenge our selues That obseruing thy
aduersitie to fall from good to euill Graunt me méeknesse whereby my Meeknes soule may so appease the rage of Anger that it preuaile not aboue reason and put it out of place but that it may encline rather to pardon than reuenge To conclude graunt me humilitie that Humilitie I waxe not proud in opinion of my gifts or graces aboue other but truly acknowledging my owne infirmities I may not onely not preferre my selfe before other but also preferre euery one before my selfe So shall not my Angry part breake forth like a wilde beast into rage but be a furtherance to me in the course of vertue Through Iesus Christ Amen Giue me grace O Lord to moderate The concupiscible part my lusts by Temperance in Abstinence and Continence Graunt that I may restraine the desires pleasures and delights of the Temperance body which being naturall are the more hardly restrained Let my soule therefore striue against them by temperance in vsing moderately meates and drinkes ordained for the nourishment of the body that whether wée eate or drink we may doe it to thy glory Grant me Chastitie to contemne my Chastitie Lusts in a holy moderation of the parts giuen for generation that I may kéepe theÌ„ within the bounds of the lawful vse ordained by thée in holy wedlock That my Lustes by thy grace being Chastised they may not rage to make me brutish nor defile my soule to make me odious to thee but being by thy grace and spirit subdued my soule and body may be an holy Temple acceptable to thée Through Iesus Christ our Lord. Amen O Almightie God and most merciful Goods of the body father thou hast giuen vs leaue to take care for our bodies â—o that the same be moderate Giue me grace therefore so to prouide Life and health for my bodye that I make not prouision for the flesh to fulfill the Lusts thereof but that the care of life and health which we séeke to preserue may by thy goodnes be so blessed that I may be the better able to performe the duties of my calling And if my health be impaired grant O Lord that the meanes which I shal vse to remoue diseases may by thy goodnes In sicknes take good effect And that whether in sicknes or health I may be both content and thankfull to thee who knowest best what is best for euery man and turnest all to the best for them that loue thee Through Iesus Christ our Lord Amen Thou also hast commaunded vs O Lord to conteÌ„t our selues with our estate 3. External goods whether in pouertie or riches whether in contempt or honour Giue me grace therefore with a thankfull minde towardes thee to content my Contentment selfe with my lot and not to séeke by gréedie care to encrease Graunt that I may by godly industry Godlie industrie get my liuing neither enriching my selfe by vnlawfull meanes nor eating the sweat of other mens browes but eating the lawfull labour of mine owne hands Possessing riches holily and vsing them frugally Graunt that I may by vertue godlines Honest fame and honest arts purchase a good estimation and report with the good and honest that as farre as is lawfull I may regard the estimation among men and where it is not attained but with euil circumstances I may contemne it together with all false reports and contempt of the wicked and malicious so that there be alwaies within my selfe the testimonie of a good conscience towards thée That finishing the course of this life in an holy calling whether through penury or aboundance through contempt or honour I may attaine the celestial crowne through Iesus Christ Amen O Almightie God and most mercifull 3. Towards our neighbours father thou hast taught vs that we are not borne to our selues but that wée should loue our neighbours as our selues I acknowledge therefore that Iewâ— vnto my neighbors the duties of Iustice both to all in generall and to some specially both to the living and to the dead both in inward affection and in outward effect Giue me grace therefore to embrace all men as men yea as thy Image with To all men a louing affection wishing vnto them all good as to my selfe and as much as lyeth in me to be at peace with all men Yeelding due beneuolence vnto all men in countenance gesture word and déede helping and furthering them to the vttermost of my power Grant that I may through true charitie To some speciall haue a feeling of other mens miserie to suffer with them that suffer through true loue to relieue them to giue almes to the poore to harbour the strangers c. That I may be partaker of that blessing Come ye Blessed in herit the kingdome c. Giue me grace to yéelde vnto my superiours reuerence and obedience as vnto thee and forthée To my Inferiours humilitie and beneficence in conference and conuersion To my friends mutuall loue and gratitude in affection of heart and signes of thankfulnes And because thou hast commanded vs To the dead to doe good euen vnto the dead Graunt that I may bee readie to performe vnto the dead the last Christian dutie in moderate mourning ouer them and decent buriall of their bodies in hope of the Resurrection not forgetting to shew my good will and liberalitie towards their posteritie their widdowes children and kindred c. That in this wise performing the duties The conclusion of Iustice required of euery Christian hauing by thy grace O Lord Entred the way of godlines and charitie And Fainting not in the same but going forward not onely To the deniall of all vnrighteousnesse but also To the practise of righteousnesse euen with perseuerance I may in the ende attaine the crown of glory by Iesus Christ our Lord Amen The Epilogue consisting of Reason and Sentences both of Christians and Heathens to stir vp our endeuour loue to Pietie and Charitie Is referred to the Members of the former treatise Therefore they are easily conuerted to our vse by the prayers aboue framed God grant this booke and labour may haue good successe according to the Authors wish in his Epistle Dedicatory Amen FINIS