his life shall be saued Wâ—erfore the same cause that mooued me to beginne ought also to mooue me to continue that the merit and crowne of my good resolution be not cut off by any want of perseuerance Let not the cries of mine enemies moue me let me with S. Paul say the world is crucified to me and I to the world and with Dauid it is good for me to cleaue vnto God Finally let me imitat the exaÌ„ple of Christ that perseuered oÌ„ the cross vnto death for my sake though ofteÌ„ called vpon to come downe Fiftly I must consider that in what state soeuer of grace or merit of damnation I begin the next life I must shall vndoubtedly perseuere in it according to the word of Salomon whersoeuer the tree faleth there shall it be towards south or north that is towards heauen or hell for both the paine of this continueth for euer and the ioy of the other after it is once begunne for it may bee deferred for a time by the paines of purgatory is also euerlasting If therefore I will perseuer in heauen let me perseuer in the way that leadeth vnto it and neuer forsake the painefulnes of it till the iourneis end The passions of this life are not condigne or compatable to the fuâ—uâ—e glory and it is extreame folly for auoiding a short and transitory paine to hazard the losse of euerlasting ioy and put my selfe in perill of peâ—petuall bondage in farre more extreame and endlâ—s torment The sinners perseuer still in wickednes and seruice of the Diuâ—ll The wordlinges perseuer in pursuing vanities following the world yea and that with most seruile toile and base drudgery and not without many bodily and ghostly harmes how much more ought a true seruant of God perseuer in his seruice and not seeme by forsaking him in the way to condemne him for a worse master then the world or the Diuel whom many thousandes serue to the end to their owne damnation Let me remember that the first Angell for want of perseuerance became a Diuell Adam for want of the same was thrust out of paradise and Iudas of an Apostle became a prey of hell Finally there be many thousands in hell fire burning that began very good courses and for a time went forward in the same and yet in the end for want of perseuerance were damned for euer What good a soule looseth by mortall sinne 1. The grace of the holy Ghost 2. The friendship and familiaritie with God 3. Al moral vertues infused and of Gods spirit 4. The inheritance of the kingdome of heauen 5. The portion of Gods children and patronage of his fatherly prouideÌ„ce which he hath ouer the iust 6. The peace quietnes of a good and cleare conscience 7. Many comfortes and visitations of the holy Ghost 8. The fruite and merit of our former life during the state of sinne 9. The merit and satisfaction of our present actions albeit in the mean time they dispose to Gods grace and satisfie the precepts of God and the Church 10. A great portion of the communion of Saintes and of the participation of the good workes and praiers of the whole Church And finally of the fruit and part of the merite of Christs passion What misery the soul gaineth by mortall sinne 1. Condemnation to eternall paine 2. To be quite cancelled out of the booke of life 3. To become of the child of God the thrall of the Diuell 4. To be chaunged from the Temple of the holie ghost into a denne of theeueâ—â— a nest of vipers a sincke of corruption How a soule is prepared to iustification by degrees Faith setteth before our eyes God as a iuste Iudge Angry with the bad Mercâ—full to the repeÌ„taÌ„t Of this faith by the gift of Gods spirit aâ—iseth a feare by coÌ„sideration of Gods iustice of our owne sinnes This feare is comforted by hope grounded in Gods mercy and the merites of Christ. Of this hope aâ—iseth loue and charitie vnto Christ. For louing vs without desert Redâ—ming vs with so many torments Of this loue followes sorrowe for offending Christ of whom we haue bin so mercifully Created Redeemed Sanctified Called to his faith Of this sorrow ariseth a firme purpose to auoyde all sin which God aboue all thinges detesteth The diuil aboue al thinges desireth Aboue all thinges hurteth the soule Of deuotion to Saints and how our conuersation may be in heauen as Saint Paul saith it should FIrst after a special deuotion towardes our B. Lady whom aboue all pure creatures we ought continually to affect and reuerence we must procure to haue a kind of reuerent familiarity with our good Angel whoÌ„ we ought to make reckning of as a most vndiuided and peculiar friend who is vnto vs as a nurse vnto a childe a shepheard vnto a wandering lambe a guide of our waieâ— a gardian of our persons a counsellor in doubts a comforter in troubles a patron in our needes and an assured friend in all our afflictions We must therefore loue him as our friend honour him as our superiour thanke him for his censureâ— finally vse him as one to whom we may boldly both impart our comfortes and vtter our desolations When wee sleepe he waâ— cheâ—h ouer vs when we wake he attendâ—th on vs wheresoeuer we be he gardeth vs whithersoeuer we goe he assâ—â—teth vs and whatsoeuer we doe he hath still an eye to succour vs. We must therfore often coÌ„mend our selues and our busines vnto him often aske his aduise with our inward eare often harken what he saieth within vs. We must account him as an ordinary and assured friend euâ—rmore readie at our call to affoord his present helpe and to beare vs company in all necessities Because our nature is delighted and holpe with varity we may euery day in the weeke vse the patronage of diuers Saints according to the order of our Letanies On Sunday the blessed Trinitie our Lady and the nine quires of Angells especially the three Archangells there named Michael Gabriel and Raphael On monday S. Iohn Baptist with all the Patriarches and Prophets On Tuesday S. Peter with the rest of the Apostles Euangelistes and Disciples of Christ and all the holy Innocents On Wednesday S. Steuen with all the holy Martirs On Thursday S. Siluester with aâ—l the holy Bishops Confessors and Doctors On Friday S. Benedict with all the holie Priestes Leuites Monks Eremites Religious men On Saturday S. Mary Magdalen with all the holy Virgins and Widowes Wee must euery day in the morning so soone as we awake commend our body soule affaires to God and our patrâ—nes of that day In euery principal action wee must commend our selues to some one of them desiring their helpes and asistaÌ„ce Wee must ofâ—en in the day thinke what guestes wee haue bidden that day into our soule and seeke to make it a sitte receipt for so honorable a company We must seeke to imitate that vertue which in these Saints
but the barke rhine of a man and our equality vppon the soule which is mans maine substaunce thinke it I pray you no dishonour to your person if with all humilitie I offer my aduise vnto you One man can not be perfect in all faculties neither is it a disgrace to the Goldsmith if hee be ignoraunt of the Millers trade Many are deepe Lawyers and yet shallowe Diuines many very deliuer in feates of the bodie and curious in externall complements yet little experimented in matters of their soule and farre to seek in religious actions I haue studied and practised these many yeeres spiritual phisick acquainting my selfe with the beating temper of euery pulse and traueling in the scrutiny of the maladies and medicines incident vnto soules If therfore I profer you the fruits of my long studies and make you a present of my profession I hope you will constre it rather as a duetifull part than anie point of presumption He may be a father to the soule that is a sonne to the body and requite the benefit of his temporall life by reuiuing his parent from a spirituall death And to this effect said Christ these words My mother and brethren are they that doe the wil of my father which is in heauen Vpon which place S. Iohn Climacus shewing to what kindred a Christian ought chiefly to rely draweth this discouâ—se Let him be thy father that both can and will lay his labour to disburden thee of thy packe of sinnes Let holy compuÌ„ction be thy mother to depure thee from thy ordure and filth Let him be thy brother that will be both thy partner and compeditor to passe and perfite thy race towardes heauen Take the memory of death for thy perpetual phere and vnseparable spouse Let thy childreÌ„ bee bitter sighs of a sorrowfull heart and possesse thy body as thy bondman Fasten thy friendshippe with the Angelicall powers with which if thou closest in familiar affiaunce they will be patrones vnto thee in thy finall passage This saieth he is the generation and kindred of those that seeke God Such a father as this Saint speaketh of may you haue of your owne sonn to enter you farther in the fore recited affinity Of which happily it was a significaÌ„t presage aboding the future euent that euen from my infancy you were wont in merriment to call me father R. which is the customary stile now allotted to my present estate Now therfore to ioine issue and to come to the principal drift of my discourse most humbly and earnestly I am to beseech you that both in respect of the honour of God your duety to his church the comfort of your children and the redresse of your owne soule you would seriously coÌ„sider the tearmes you stand in and weigh your selfe in a Christian ballance taking for your counterpose the iudgements of GOD. Take heede in time that the woord Thecel writteÌ„ of old against Baltazar interpreted by Daniel Dan. 5. be not verified in you whose expositioÌ„ was You haue been poised in the scale found of too light weight Remember that you are in the waining and the date of your pilgrimage is wel neer expired now it behooueth you to look towards your countrey Your force languisheth your senses impaire and your bodie droupeth and on euerie side the ruinous cottage of your faint and feeble flesh threatneth fal And hauing so many herbingers of death to premonish your end how caÌ„ you but prepare forso dreadful a straÌ„ger The young may die quickely but the old can not liue long The youÌ„g maÌ„s life by casualty may be abriâ—ged but the old mans by no phisicke can be long adiourned therfore if gâ—een yeares sometimes must think of the graue the thoughtes of sere age should continually dwel in the same The prerogatiue of infancie is innoceÌ„cy of childhood reuerence of manhood maturitie of age wisdom And seeing that the cheife properties of wisdome are to be mindfull of things passed careful of thinges present prouident of thinges to come vse now the priuiledg of natures taleÌ„t to the benefitte of your soule and procure hereafter to be wise in well doing and waâ—chsull in foresight of future harmes To serue the world you are now vnable and though you were able you haue litle cause to be willing seeing that it neuer gaue you but an vnhappy welcom a hurtful entertainment now doth abandon you with an vnfortunat farwel You haue long sowed in a field of flint which could bring you nothing forth but a crop of cares and affliction of spirit rewarding your labours with remorse and affording for your gaine eternall domages It is now more then a seasonable time to alter the course of so vnthriuing a husbandry and to enter into the filde of Gods Church in which sowing the seeds of repeÌ„tant sorow watering them with the teares of humble contrition you may reape a more beneficiall haruest and gather the fruites of euerlasting comforte Remember I pray you that your spring is spent and your summer ouerpast you are now ariued to the fall of the leafe yea and winter colours haue alreadie stained your hoarie head Be not carelesse saieth S. Austen though our louing Lord bear long with offenders for the longer he staieth not finding amendement the sorer wil he scourge when hee comes to iudgement and his patieÌ„ce in so long expecting is onely to lend vs respite to repent not any way to enlarge vs leisure to sinne He that is tossed with variety of stormes and cannot come to his desired port maketh not much way but is much turmoiled so hee that hath passed many yeeres and purchased litle profite hath had a long beeing but a short life for life is more to bee measured by merites than by nuÌ„ber of daies seeing 〈◊〉 most men by many daies doe but procure many deathes and others in a short space attaine the life of infinit ages What is the body without the soule but a corâ—upt carcase what the soule without God but a sepulchre of sinne If God bee the way the life and the trueth he that goeth without him strayeth hee that liueth without him dieth and hee that is not taught by him erreth Well saieth saint Austen that God is our true and chiefest life from whom the reuolting is falling to whome the returning is rising in whom the staying is sure standing God is he from whom to depart is to die to whom to repaire is to reuiue in whom to dwel is to liue Be not you therefore of those that beginne not to lâ—ue vntill they bee ready to die and then after a â—oes desert come to craue of God a frends entertainment Some thinke to snatch heauen in a moment which the best scarce atteined in the mountenance of many yeeres and when they haue glutted theÌ„ selues with worldly dâ— lites they would iumpe from Diues his diet to Lazarus croune and from the seruice of Satan to the solace of a Saint
perfection thou acquaint thy selfe with an other Booke entituled The Exercise of a Christian life or such other-like lest thou attempt to builde a great house with slender foundation and climing to the toppe of a high ladder without passing by the middle steppes at vnawares thou receiue a fall Vale. A SHORT RVLE OF GOD LIFE THE FIRST CHAPTER of the foundations of a Good life The first foundation THE first foundation of a good life is often and seriously to consider for what end and purpose I was created and what Gods designement was when he made mee of nothing and that not to haue a being only as a stone nor withall a bare kinde of life or growing as a plant or tree nor moreouer a power of sence or feeling only as a bruâ—t beast but a creature to his owne likenes indued with reason vnderstanding and freewil Also why he now preserueth me in this health state and calling Finally why he redemed me with his owne bloud bestowed so infinite benefites vppon me and still continueth his mercy towards me The end of man The end of my being thus made redeemed preserued and so much benefited by God is this and no other that I should in this life serue him with my whole body soule and substance and with what else soeuer is miâ—e and in the next life enioy â—im for euer in heauen Rules that follow of this foundation â— Was made of nothing by God and receiued body and soule from him and therfore am I only his not mine owne neither can I so binde or giue my selfe to â—â—y creature but that I ought â—ore to serue loue and obey God then any creature in this world Secondly I committe a â—â—â—de of theft and do God gâ—eat wrong so often as I â—â—ploy any part of my body 〈◊〉 soule to any other ende theÌ„ to his seruice for which only I was created Thirdly for this do I liue and for no other ende but for this doe all creatures serue me and when I turne the least thing whereof God hath giuen me the vse or possessing to any other ende then the seruice of God doe God wrong and abuse his creatures The second foundation Seeing I was made to serue God in this life and to enioye him in the next the seruice of God and the saluation of mine owne soule is the most weighty and important busines and the most necessary matter wherin I must employ my bodie minde time and labour and all other affaires are so farre foorth to be esteemed of me waighty or light as they more or lesse tend to the furtherance of this principall most earnest busines For what auaileth it a man to gaine the whole world and loose his owne soule Rules that follow of this foundation FIrst what diligence labour or cost I would emploie in any other temporall matter of credit liuing or life all that I am bound to employ in the seruice of God and the saluation of my soule and so much more as the weight or worth of my soule passeth al other things Secondly I ought to think the seruice of God and saluation of my soule my principall busines in this world and to make it my ordinary study and chiefe occupation and day and night to keepe my minde so fixed vpon it that in euery actioÌ„ I stil haue it before mine eies as the onely marke I shoote at the third foundation I Cannot serue God in this world nor go about to enioye him in the next but that Gods enemies and mine will repine and seeke-to hinder me which enemies are three the Worlde the Flesh and the Deuill Wherefore I must resolue my selfe and sett it downe as a thing vndouted that my whole life must be a continuall combate with these aduersaries whom I must assuredly perswade my selfe to lie hourely in waite for me to seeke their aduantage And that their malice is so vnplacable and their hatred against me so rooted in theÌ„ that I must neuer looke to haue one hower secure from their assaultes but that they will â—rom time to time so long as there is breath in my body still labour to make me forsake and offend God alure me to their seruice and drawe me to my damnation Rules following of this foundation I Must prepare my body and mind to all patience and thinke it no newes to be tempted but a point annexed necessarily to my profession and therfore neuer must I be wearied with the difficultie considering the malice and wickednesse of mine aduersaries and my professed enmitie with theÌ„ Secondly I must alway stand vpon my guarde and be very watchfull in euery action seeing that whatsoeuer I doe they wil seeke to peruert it and make it offensiue to God euen my very best indeuours Thirdly I must neuer looke to befree from some trouble or other but knowing my life to be a perpetuall warfare I must rather comefort my sâ—lfe with hope of a glorious crowne for my victories then of any long or assured peace with mine enemies The fourth foundation The thing which these enemies endeuour for to drawe me vnto is sinne and offence of God which is so odious hatefull and abhominable that God doth more detest and dislike it then he did the cruell vsage the woundes the tormentes and the death it selfe that for vs he suffered of the Iewes and it maketh our soules more vgly then the plague leprosy or any other moste filthy disease doth the body Rules following this foundation SO carefull as I woulde bee not to wounde torment or murther Christ so carefull must I bee not to commit any mortall sinne against him yea and much more seeing that he hateâ—h sinne more then death hauing voluntarily suffered the one and yet neuer committed the other Secondly when I am teÌ„pted with any sinne let me examine my selfe whether I would buy the fulfilling of mine appetite with being a leaper or full of the plague or with death presently to ensue after it if not then much lesse ought I to buy it with the leprosie losse and death of my soule which is of far more worth then my body The fift foundation Being Gods creature made to serue him in this life my body soule and goods and all things any way appertaining vnto me are but lent or onely let me for this end and I am only as bailiffe tenaunt or officer to demaine or goueâ—ne these thinges to his best seruice and therfore when the time of my stewardship is expired I shall be summoned by Death to appeare before my Land-lorde who with most rigorous iustice will demaunde account of euery thing and creature of his that hath beene to my vse yea of all that I haue receiued promised omitted committed lost and robbed and as I can then discharge this account so shall I be either crowned in eternall ioy or condemned to perpetuall damnation Rules following of this foundation FIrst I must vse all thinges in this life as an other bodies goods for which I
A SHORT RVLE OF GOOD LIFE To direct the deuout Christian in a regular and orderly course Newly set forth according to the Authors direction before his death Set me downe O Lord a law in thy way Ps. 118. I said O Lord that it is my portion and al my riches to keepe thy law Ibid. At S. Omers by IOHN HEIGHAM An. 1622. THE PREFACE TO the Reader WHen that great seruaÌ„t of God S. Benet had in most seruent and deuout prayers â—eelded vp his soule vnto God two of his religious followers as reporteth S. Gregorie being ignorant altogether of his death although in places far distant had the like vision They saw out of their godly Fathers celâ—e directly towards the East a most beautifull way adorned with gorgeous Tapestry and shining with a multitude of innumerable lampes to proceed euen vnto heauen At the toppe wherof there standing a notable person in a venerable habite and demaunding of them whose way it was which they behelde they answered they knew not But he incontinently said vnto them these wâ—rdes Haec est via qua dilectuâ— Domino coelum Benedictus ascendit This is the way by the which Gods wel-beloued seruaunt Benedict went vp to heauen meaning thereby as S. Bernard noteth the holie Rule of a religious life instituted and practised by the same Saint by which not hee alone was passed as by a most readie and pleasant way to heauen but whosoeuer of his followers would trauell by the same should with like securitie arriue to the end of a most happie iourney The Author of this little Booke gentle Reader I nothing doubt but is verie well knowne vnto thee as also for his learning pietie zeale charitie fortitude other rare and singular qualities but â—speciallie for his pretious death he is renowned in the world abroad neither needeth there any extraordinarie vision but the sound and certaine Doctrine of the Catholike Church is sufficient to perswade that he is a most glorious Saint in heauen hee being such an one as hath confessed a good confession before many wâ—tnesses and made as Saint Iohn saith his garments white with the blood of the immaculaâ—e Lambe But because thou shouldest not be ignorant of the way by which this valiant Champion of Christ arriued vnto so happie a Countrey he himselfe hath left behinde him for thy benefite and euen amongst the least of his fruitfull labours for the good of soules had designed to publish vnto the world the description of this most gainefull voyage to heauen be-decked with the most preâ—ious ornaments of all Christian vertues and with the most pleasant and comfortable brightnesse of notable rules of spirituall life euery one of which may be as it were a Lanterne vnto thy feete and a continuall Light vnto thy steppes This therefore doe I nowe deuout Reader present vnto thy sight affirming vnto thee that which thou thy selfe wilt not denie as being both true and manifest that Haec est via qua dilectus Domino N. caelum intrauit This is the way by which the wel-beloued seruant of God N. went vp into heauen For in what estate soeuer he liued in this worlde hee ranne the way of Christian perfection in an ordinarie course of a secular life 〈◊〉 from his very infancie he was a spectacle to all that knewe him in the state of Religion the which he imbraced from his childehood he was a rare example of religious perfection and discipline and finally in his manie seueral and most cruell conflicts with the enemies of Christ he sheweth how stronge and vnconquered the loue of God is whose burning heate neuer so manie waters or gustes of moste mayne floudes may either quench or smother and whose power the most power-able thing of all which is Death can not ouercome Thou therefore my deare brother heholding according to the exâ—ortation of this victorious triumpher see thou imitate his faith Fashion thy life and manners according to these deuoute rules which are a most perfect mirour of his godlie life in so doing thou mayest hapilie attaine thy self to the like crowne of glorie For though Martirdome be a most speciall gifte of God and he freelie bestoweth it where hee liketh neyther is it an ordinarie rewarde due vnto neuer so great merites of neuer so holie personages and it is to his excellent power a moste easie thinge subitò honestare pauperem euen from the middest of a sinnefull life to exalt vnto Martirdome yet is there a certaine disposition in those which are chosen to so high a dignitie ordinarilie required of God which is first to haue killed their passions before they be killed by persecutors first to haue beene exercised in a spirituall conflict of mortification before they be tried in the fornace of Christian confession first to haue become the towne butchers before they be deliuered to the hangmans shambles Otherwise as our Sauiour saieth Qui amat animam suam perdet eam Who so loueth his life or soule disordinately shall loose it and neuer be able to stand in that combatte wherein not flesh and bloud not pride ambition and vaine glory not malice and rancour but a mortified â—inde and a resigned heart into Gods handes obtaineth the victory Which disposition and ready preparation for this so happy a crowne was most perfectly found in this our Authour whereupon iusued that he might truely â—ay with holy I. B. Elegit suspendium anima mea mortem ossa mea Desperaui nequaquam vltra iam viuam My soule bath made choice of hanging and my bones of death I am become desperate I will now liue no longer because long before he had hanged vp his soule by perfect estranging of it from earthly affections and keeping it fixed and ioyned to God thence did it pooceed that his earthly boâ—es abhorred not that death which was to be suffered for Christ. And because he had wiâ—hdrawne his hopes from the base desires of this life therefore did â—e contemne this life for the loue of this heauenlie life and he thought he had liued long enough when he might die to liue for euer Enioy therefore these rules deuout Reader and ioyfullie treade the pathes of this most pleasant way to heauen and if by the compendious commoditie thereof thou shalt see thy iorney toward thy euerlasting countrie to be forwarded giue glorie vnto God and vnto this his faithfull seruaunt and assiste with thy deuoute prayers those which haue beene meanes to prepare it for thee Yet doe I aduise thee of two especiall thinâ—es first that whereas in these Rules thoushalt sometimes reade that thou must doe this or that thou must not vnderstand that worde must as though thou wert bound to the performance of any thinge there expressed but onely that those actions doe belong vnto the exercise of perfection without anie further bond then either the lawe of God or holie church do impose Secondlie that before thou begin to practise these Rules containing in them great
cannot but arme my selfe earnestly to resist knowing that temptation proceedeth from an enemy to whome I haue resolued by Gods grace neuer to consent what misery or trouble soeuer I endure How to know temptations and good motions IT is alwaies a spirituall desolation originall and proceeding from the diuell wheÌ„ it darkeneth and disquâ—eteth the mind awaketh and stirreth vppe our passions when it draweth to externall and earthlie solaces leauing in the mind a tediousnes and vnwillingnes to praier and other workes of deuotion Also when it diminisheth our affiance and trust in God and dâ—iueth to a kinde of dispaire of Gods mercy or perseuering in his seruice making it seeme an irkesome impossible thing mouing vs to forsake it and when I finde my self troubled in this sort I must assure my selfe without all doubt that I am tempted by the dâ—uell and therefore arme my selfe to resist him by doing that which those temptatiâ—â— disswade me from On the other side comforte that is caused by Gods spiritt is knowen by these signes it incenseth the mind by a quiet calme motion to the loue of God without any inclination to any creatures loue more then for Gods only glory and it breedeth a kind of inward light and brightnes wherby for the time the mind seeth after a most effectuall sort the necessity profit and true comfort that is in Gods seruice and conceiueth a contempt and dislike of worldly delightes tasteth that which is the greatest felicity in this life that is so assured and perfect contentmeÌ„t in beeing in Godâ— grace and seeking to please him that it then iudgeth no contentement in the world like or coÌ„parable vnto it as in truth there is none Also true spirituall comforte bringeth a delighâ—e and desire to thinke of the benefittes of God the ioâ—es of Heauen the comfort of meditation talking with God Finally it confirmeth our faith quickneth our hope and increaseth charity and leaueth the mind with a sweet taste of ioy quiet and free from all cumbers Somtimes the diuel transformeth him self into an Angell of light and at the first when he knoweth our good desires and purposes he seemeth to sooth vs in them to set vs forward towardes the performance thereof but in the end he draweth vs to his biasse and by corrupting our intention or by peruerting the maner time or other circumstance of the due executions maketh the whole action worthles and faulty though other wise vertuous in it selfe There must be great heed taken in the beginning middle and ende of our thoughtes for when either at the last it tendeth to apparent sinne or withdraweth from the greater good or tendeth to courses of lesse merit or more daunger then wee are in or if it disquiet the minde or beâ—eaue it of the wonâ—ed calme and loue of vertue it is a signe that the diuel was the beginner of it whose property is to hinder good withdraw vs to euil When in any suggestion I find the serpent by his sting that is the diuell by the wicked ende he mooueth me vnto it is good to vntwist reuerse his motion and to looke backwarde euen vnto the beginning and to marke what plausible coulour he first pretented that the next time I may the better espie his cunning subtill dealing and driftes Howe to behaue ourâ— selues in time of Temptations IN the time of my desolation and disquiet of mind I must not enter into any deliberation or goe about to alter any thing concerninge the state of my soule or purposed course of life but perseuete in my former resolutions made in time of my good quiet estate wherin I was free from passion and better able to iudge of thinges conuenient to my good yet may I and ought I resolue vpon such helpes as are fiâ—t to resist and repell my dâ—scontented thoughtes so they be not preiudicial to my former purposes as praier penance confession and such like remedies In temptations and troubles of mind I must remembre that afore time I haue had the like and they haue in fine passed leauinge me very glad and ioyfull when I resisted them and sorrowfull when I yeeld too much vnto them and therfore I muste thinke that these also will passe after a while I shall feele the like ioy in hauing resisted and ouercome them And in the meane time I must with patience endure the cumber and trouble of them assuring my selfe that God therwith is highly pleased and the ennemy most effectuallie subdued Neither the multitude conâ—inuance nor badnesse of any thought must breed any scruple or disquiet in me For not to haue them is not in my power but onely not to consent vnto them and so long as with deliberation I haue not consented nor willingly or with delight staied in them I haue not sinned any more then if I had onely had them in a dreame If before I had euill thoughtes I had a resoluâ—e mind neuer to yeeld to any mortall sinne and afterward when I remember my selfe and marke that I was in a bad thought I still finde the same resolution it is a signe that in the time of my distraction and bad imagination I did not willingly consent or offend in them neither is it like but my mind being so well affected I should haue easilie remembred directlie and without doubt if I had yeelded farther then I ought Desolations are permitted of God for three causes First for a punishement of our sinnes remisnes coldnes in Gods seruice Secondly to trie whether we be true seruants of God or onely hierlinges that are willing to labour no longer then they receiue the hire stipend of present comfort and delight Thirdly to assure vs that it passeth the reach and compasse of our ability either to attaine or to maintaine in vs the feruour of deuotion the intensiue loue of God the aboundance of godlie teares and other spirituall graces comfortes which wee must acknowledge to proceede of Gods gratuity meere liberality not of our owne force or desert It is good while I feele the sweetnes of Gods visitation and presence to fortifie my selfe against the desolations that will ensue and remembring those that are past to thinke that all troubles will as well passe as comfortes and that our whole life is but a continuall succession and mixture of sorrow and ioy the one alwaies ouertaking the other neither of them continuing long togeâ—her And therfore I must settle my mind in a kinde of indifferency vnto them both as it shal please God to send them First to know it a thing that coÌ„meth from my mortall enemy and tendeth to my eternall destruction To looke for temptations before haÌ„d and not to think them nouelties but necessary sequels of our enimity and hostility with the diuell with whom we must neuer be friends To resist them stoutly at the first and to crush the serpent in the head for nothing maketh the Diuel to become so
furious and violent or to redouble his suggestions as to perceaue the soule dismaide with his temptations or not expecting by the confidence in Gods helpe and mercy an assured victory To beare patieÌ„tly the multitude continuance of theÌ„ assuring my self that they wil haue an end ere long To think on the ioy I shall haue for â—ot consenting vnto them and the crowne of glory I shall enioy To remember how often I haue been as grieuously annoied with the like and yet by Gods helpe haue giueÌ„ the diuell the foile Not to striue with vncleane temptations but to turne my minde to thinke of other matters and to change the place or worke to find some waie to put me out of those phantasies To resist vices by practising and doing acts of the coÌ„trary vertues To arme my selfe before hande by getting those vertues which are opposite to such vices as I am most inclined vnto For in those doth the Diuell alway seeke his aduantage to ouerthrow me In grieuous affaults to open them to my ghostlie father going to confession therby to obtaine by meanes of the Sacrament more ability to resist In extreame troubles to vse some bodily chastisment to call for helpe of our Blessed Lady my good Angell the assistance and praiers of other Saintes especially to humble my selfe in the sight of God acknowledging mine owne weaknesse and wholy relying vpon his helpe and earnestly in woord and hart calling for his assistaunce and firmly trusting in his mercy yea and offering my selfe so as he forsake me not to suffer these and all other temptations whatsoeuer it shall please God to permitte euen so long aâ— he shal think good for of all other thinges this most ouercoÌ„meth the Diuel when hee seeth we turne his euill motions and troubles to so great meritte victory of ourselues A Praier in Temptation O Mercifull Iesu the onely refuge of desolâ—te and afflicted soules O Iesu that hast made me and redeemed me in whom all things are possible vnto me and without whom I am able to doe nothing thou seest who I am that herâ— prostrate my praiers poure out my hart vnto thee what I would haue and what is fit for me thou knowest my soule is buried in flesh and bloud and would be faine dissolued and come vnto thee I am vrged against my wil and violentlie drawen to thinke that which from my heart I deteste and to haue in mind the poison and bane of my soule O Lord thou knowest my mould and making for thy hands haue framed me and with fleash and skinne thou hast cloathed me and loe this flesh which thou hast giuen me draweth me to my ruine and fighteth against the spirit if thou helpest not I am ouercome if thou forsakest me I must needes faint why doest thou sette me contrarie vnto thee and makest mee grieuous and a burden vnto my selfe Dâ—ddest thou create me to cast me away Didst thou redeeme me to damne me for euer It had beene good for me neuer to haue beene borne if I were borne to perish O most mercifull father where are thy olde and wonted mercies Where is thy graâ—ions sweetnes and loue How long shall mine enemy reioice ouer me and humble my life vppon earth place me in darcknes like the deade of the world What am I O Lorde that thou settest me to fight all alone against so mighty subtile and cruell enemies that neuer cease to bid me a perpetuall battaile O Lorde why doest thou shewe thy might against a leafe that is tossed wiâ—h euery winde and persecutest a dry stuble wilt thou therfore damne the woâ—ke of thy handes wilt thou throw me â—roÌ„ thy face and â—ake â—hy holy spirit from me Aâ—asle O Lord whither shal I goe from thy face or whiâ—her shall I flie from thy spiâ—it whither shall I fly from thee incensed but to thee appeased whiâ—her from thee as iust but vnto thee as mercifull doe with me Lord that which is good in thine eies for thou wilt doe all thinges in righteous iudgemeÌ„t Onely remember that I am flesh bloud fraile of my selfe and impotent to resist shew thy selfe a Sauiour vnto me and either take away mine enemies or grant me grace that without wound or fault by thee with thee I may ouercome theÌ„ sweet Iesus Amen ConsideratioÌ„s to settle the mind in the course of vertue THE XI CHAPTER The first consideration how weighty a thing the busines of mans soule is WHosoeuer being desirous to take dew care of his soule coÌ„mencing a spirituall course first must coÌ„sider that he hath takeÌ„ such a busines in hand that for the importaÌ„ce necessity and profit therof it surmounteth all other traffickes trades and affaires of the worlde yea and to which only all other busines oughâ— to be addressed for therein our manage is about the saluation of our soule our chief iewell and treasure of which if in the short passage of our brittle and vncertaine life we take not that due care that we ought for a whole eternity after we shall euermore repent and be sory for it and yet neuer haue the like opportunity againe to help it Secondly the better to conceiue the moment and weight of this busines let vs consider what men vse to doe for their bodily health For we see they make so principall a reckning of it that they spare no cost nor toile nor leaue any thing vnattempted that may auaile them to attaine it They suffer them selues to be launced wounded pined burnt with red hoat irons besides diuers other extreame toâ—ments onely for this end How much greater miseries ought we to endure How much greater paine and diligence ought we to imploy for this health of our soule which is to suruiue when the body is dead rotten and deuoured with wormes and to suruiue in such sort that it must be perpetually tormented in hell with intollerable torments or enioy endles felicity in heauen And therfore of howe much greater worth and weight wee thinke the soule and the eternall saluation or damnation therof then the momentary health or sickenes of our body so much greater accouÌ„t and esteeme ought we to make of the busines of our soule then of any other worldly or bodily affaire whatsoeuer For what auaileth it a man saith Christ to gaine the whole worlde and make wracke of his owne soule If therefore we keepe diueâ—se men for diuers offices about our body and many thousands to liue by seruing and prouiding things for euery part therof If we spend so much time in feeding refreshing and reposing of the same If the greatest portion of our reuenewes be they neuer so large be consumed in the meates pompe sportes and pleasures thereof How much more ought we to seeke as many helpes seruices and purueiers for our soule for whoâ—e only sake our body was giuen and of whose good the welfare of the body only proceedeth Thirdly the necessity and poise of this care of our soule may be
gathered of this that all other matters are inâ—reaâ—ed with men or some other creatures but this busines of our soule is with God him selfe who by how much he â—s nobler and worthier than any of his creatures so much more is the weight of this matter that can not be dealt with any without him and so much more diligence ought there to be imployed therein especially in this time wherein God is still ready to farther our endeuours in this behalfe where as when time is expired condemne he may for our negligence or reward vs for our carefulnes but not helpe vs any more to alter the estate of our soule be it neuer so badde or miserable Fourthly we may gather how material and important this matter is by the life of Christ and his Saintes who withdrawing theÌ„ selues from all other worldly affaires thought it worke enough to attend to this businesse of their soule and whosoeuer are now solemnized and honoured in Gods Church they are honored only in this that they haue with a glorious Conclusion happily and constantly accomplished this busines to Gods glory and their owne saluation And who so considers the intollerable torments of Martyres the extreame austerity sharpe life and penance of Confessours the painefull agonies and conflicts of Virgins the rough stormes and troubles of all Gods Saintes and doth remember withall that they vndertook them for no other respect but onely for the better bringing this businesse of their soule to an end it wil soone apeare how weighty a thinge and how pretious the saluation of the soule is which they did think not too deere bought with all the miseries sorrowes and paines that this worlde coulde afford Let vs also consider that what soeuer moued theÌ„ to such care and earnestnes in this behalfe hath no lesse place doubtlesse in vs than in theÌ„ seeing that our soule is as deere bought as much worth created to as great glory as theirs the danger of our saluation rather more than any way lesse than theirs God hath as much right in vs as in them and we as many titles of bond and duetie to serue him as they Finally we are assaulted by the same ennemies enuironned with the like hazzardes and subiect to as many yea more occasions of sinne and allurements to damnation than they Who therefore seeâ—h not that we ar in euery respect to account the care of our soules as important and necessary to vs as euer it hath beene to any Wherefore let not the wise man glorie in his wisedome nor the strong man in his might nor the rich man in his riches saith God by his Prophet Hiere 9. But let him that glorieth glorie in this that he knoweth me for I am the only Lord that worketh mercy iudgement and iustice vpon the earth these thinges please me saith our Lord as who woulde say it is folie and vanitie to glory and reioyce in any other thinge then in the knowledge and seruice of God and procuring mercie and milde iudgement for our soule How wee ought to arme our mindes against temptations that happen when we seek earnestly to serue God The second consideration FIrst seing this businesse of our soule is of so great moment hee that earnestly goeth about the same must offer him selfe vp vnto God and bee most ready to endure constantly all the daungers cumbers and difficulties that shall happen and resolue neuer by Gods grace to be dismayed and beaten backe from his purpose by any trouble or encounter what soeuer knowing that glorious and honourable enterprises can neuer be atchiued without many contradictions Wherefore let him perswade him selfe that when he hath setled his minde seriously to follow this businesse hell it selfe and all the ennemies of God and mans soule will conspire against him the flesh to allure him to the dilightes of the senses to recall him to the vomite of his abandoned pleasures the world to intise him with pomps and vanities with ministring occasions of sinne and prouoking by euill examples yea if that will not serue by terrifying him with persecutions extortions obloquies slaunders and torments and with all kind of disgrace Finally the deuill a professed enemy of all those that take care of their soules will seek to entrappe him with a thousande traines passions and subtile temptations leauing nothing that hee thinketh may remooue a man from these endeuours tending to his saluation Secondly the case standing thus let that saying of Scripture come to our mind My sonne comming to the â—â—ruice of God stand in iustice and feare and prepare thy souâ—e vnto temptation Wherefore he that entereth into the way of life must remember that he is not come to a play pastime or pleasure but to a continuall rough battell and fight against most vnplacable and spightfull enemies and let him resolue him self neuer in this worlde to look for quiet and peace no not so much as for any truce for a time but arme him self for a perpetual combate and rather think of a multitude of happie victories which by Gods grace he may obtaine then of any repose or quietnesse from the rage assaultes of his ennemies Let him see and peruse the paterne of his capitains course who froÌ„ his birth to his death was in a restlesse battell persecuted in his swadling clowtes by Herod annoied the rest of his infancy by banishment waÌ„dring and neede In the flower of his age slaundered hated pursued whipped crucified and most barbarously misused In the same sort were all his Apostles and all his principall souldiers handled for whom he loueth he chastiseth and prooueth like golde in the fornace And therefore no man must think it a new thing to be tempted and troubled when hee once runneth a vertuous course contrarie to the liking of his enemies For the disciple is not aboue his master nor the seruant aboue his Lorde who as we see had the same intreaty Thirdly lest we should be agast and discouraged at the expectation and feare of so many discomfortes and the incessant malice of so spitefull ennemies let vs remember the wordes of Elizeus that more stand with vs then against vs. Against the corruption of nature we haue grace Against the diuel wee haue God who will neuer suffer vs to be tempted aboue our force Against the power of hell we haue the prayers of Saintes Against the miseries of the body the spiritual comfort of the minde which God allotteth in such measure as our necessitie requireth and if there were nothing else this were enough to make troubles welcome in this case for that therby we purchase an inestimable glory for a short and passing combate the comfort wherof nether eie hath seen nor eare heard nor heart conceiued And on the other side by the same wee auoid other intolerable and externall torments of Hel the least wherof passeth all those that can be suffered in this worlde And therfore is our chaunge most happy that by the paine of a short life
auoide the misery of an eternall death and deserue the vnspeakable happines of the life euerlasting For this cause saith Saint Iames Thinke you it all ioy my brethren when you shall fal into diuers teÌ„ptatioÌ„s knowing that the triall of your faith worketh patience and patience hath a perfect worke that you may bee perfect intire failing in nothing Of the watchfulnesse and attention required in the care of our soule The third Consideration SEing this weighty affaire of our soules health is hemmed in and besette with so many and manifest perilles and troubles it standeth vs vpoÌ„ most watchâ—ully to take heâ—d to euery thought word and dâ—ede thaâ— passeth lest through the number subtility of our enemies traines we be often intrapped for it is hard to touch pitch not to be defiled to liue in flesh a spirituall life to conuerse in the worlde without worldlâ—e affâ—ctions Wherefore as a Legate that is to deliuer his embassage befor a great presence of Peers and Nobles hath not only regarde to his matter but also to his words voyce actions that all be sutable to the weight of his message So we hauing to worke this exploite of our soule befor the eyes of those that lay waite to take vs in any trippe ought to bee very warye euen in our least thoughts deedes for feare that we offend the presence of God and giue occasion of triumphe and vicâ—ory to our deadly foes And for this saieth the scripture keepe thy selfe very watchfully Secondly to attaine this diligent and attentiue care to all our actions let vs consider what men vse to doe that carry great treasure by places haunted by theeues how warily they see to their way how often they looke about them how many times they prepare theÌ„selues some times to fight and otherwhiles to runne away Likwise how warily he walketh and how carefull he is neuer to stumble nor fall that carieth in each hande a thinne glasse of liquor verie pretious through stony and rough places And when wee haue marked these meÌ„s carefulnes in these inferiour matters let vs remeÌ„ber that much more respect is necessary in vs whose treasure is more pretious then any worldlie iewelles yet doe we carry it in earthen and fraile vessels in the middest of so many theeues as there are passions and disordered appetites in vs as there are Diuels in waire for vs and as there are stumbling stones occasions of sinne sette round about vs. To procure this attention the most effectuall helpes are these First to thinke how carefull we should be to doe all thinges wel if this preseÌ„t day were the last that euer we should liue in this worlde as peraduenture it may be and that at the end thereof we were to bee conuented before a most seuere and â—igourous iudge who according to the deserts of that daies actions should passe the sentence of life or death vpoÌ„ vs. Secondly to remeÌ„ber that God is in his owne substance power and true presence in euery place and seeth both our outward and inward actions more then we our selues and therfore let vs seeke in euery thing so to behaue our selues that we feare not to haue God a witnesse and behoulder of all that wee doe thinke or say and let vs aske him grace to doe nothing vnworthy his sight Thirdly we must consider the carlesnes of our life past remembring how often we haue fought against God with his owne weapons and abused the force that he hath afforded in euery part of our body and mind therefore as S. Paul Warneth as we haue exhibited our meÌ„bers to serue vncleanes and iniquity to iniquitie So now let vs exhibite our members to serue iustice vnto sanctification Fourthly to procure this attention it is good oftentimes in the day when we are about our ordinarie actions to vse some shorte praiers or some one verse of a Psalme or any other shorte petition of Gods grace aide and assistance for these short prayers are fewell of deuotion causes of attention foode of the soule preparations against temptations and assured helpes to attaine anie vertues therefore it is good to vse them in lieu of sighes in the beginning of euerie chiefe action directing therin our intention and action to Gods glory and seruice and our good Of the necessity of perseueraÌ„ce in continuing watchfull ouer our selues The last consideration FIrst seeing the suÌ„me and complemeÌ„t of al verâ—ue consisteth in the coÌ„tinuance and progresse in it perseuerance of all other things is most necessary in this busines to the better aâ—taining wherof these considerations may preuaile First to consider by whose instinct and motion I beganne to take speciall care of my soule and I shall find that being a thing contrary to the inclination of flesh bloud and aboue the reach of nature to resolue vpon so painfull and wary a course in hope of a reward and ioy that faith doth promise that I say God onely and no other was the author and mouer of my heart vnto it and therfore vnlesse I meane directly to resist God and run a contrary course to that which he prescribeth I must resolue my selfe to perseuer to the end in that which I haue happely begunne Secondly the ende of this enterprise was to serue God to bewaile my former sinns and to worke by Gods helpe the salâ—aâ—ion of mine owne soule and when I resolued vpon these meanes I was in a state free from passion and as wâ—ll able to choose thingeâ— conuenient aâ— I could be any other time wholy bent to do that thing which was for my greatest good Wherfore seing I can neuer ayme at a better end nor be in better plighte to make a sounder châ—â—â—e my surest way is to perseuer stilâ— in my resolution to the end neuer altering my designemeÌ„t vnlesse it be â—o a better and further my course Thirdly I must coÌ„sideâ— who he is that that would make me forsake it For if God moued me vnâ—o it doubtles it is the Dâ—uâ—ll would remoue me from it for God cannot be câ—ntrary to him selfe neither vseth he to alter our mindes but only from euil to good or froÌ„ good to better therefore vnles I meane to yeeld wittingly vnto the Diuel and to follow mine enemies counsaile vnto mine owne perdition I must perseuer vnto the end For with what pretext soeuer the Diuel seeketh to couer his motion sure it is that his drifte is to drawe me from God and goodnesse and to damne my soule for how can he intend any thing to my good that beareth me such a cancred malice that hee careth not to encrease his owne paine so that he may worke me any spiritual yea or corporal harme Fourthly I must print that saying of Christ in my mind He that perseuereth vnto the end shal be saued For not he that beginneth nor he that continueth for a moneth or a yeare or a shorte time but onely he that perseuereth to the very end of
most shined who are patâ—ones of that day As in our blessed Lady the Angels obedience and chaâ—itie In the Paâ—riarchs and Prophets tempeâ—ance hope and holinesse In the Apostles Euangelists zeale of soules and of the honour of God In the Martyres patience and constancie In the Bishops Doctours watchfulnesse ouer our charge and zeale of Gods truth and sobrietie In the religious Fathers penance contempt of the world discretion and austeritie In the Virgâ—ns and widowes the subduing of our appetites purity of heart and chastitie An other exercise of deuotion to Saints IF I will keepe my minde continually attentiue in goodnes and goe in continual awe of offending I may take this course I must in euery roome of the house where I dwell imagin in some decent place therof a throne or chaire of estate dedâ—cate the same and the whole â—oome to some Saint that whensoeuer I enter into it I enter as it were into a chappell or church that is deuoted â—o such a Saint and thereâ—oâ—e in minde doe that reuereÌ„ce that is due to them And thus hauing in euery roome setled seuerall Sainâ—es and in minde consecraâ—ed the same vnto them and decked it with such furniture as is fitte for such an inhabitant the same house will bee to me in a maner a Paradise and the consideration of the Saincts presence will be a continuall bridle to restraine me from â—rreueâ—ent demeanor vnfitte for such a behoulder as there I â—aue placed to be a witnessâ— and aider of mine actions But to helpe my memory and to auâ—id confusion First it is good to appoint in euery roome some certaine and deâ—erminac place where I meane to conceyue the Saintes presence Secondly to choose some ceâ—taine determinat â—aint and when I haue once deâ—oted the place to one Saint not to chaunge but still to keepe the same for easier habituating my memorie Thirdly in those roomes wherein I am most conuersant I may place two three or moâ—e as the roome will minister coÌ„nueniency to frame their places for the better conceiuing and remembring of them Fourthly I must place such Saints in the roome as are fittest to be patterns exaÌ„ples vnto me in that action for which that roome principally seâ—ueth As in the dining chaÌ„ber or paâ—lour saints of spare and regular diet of sober and vertuous conuersaâ—ion In the bâ—d chamber Saints giuen to short sleepe and watchfulnesse In the Chappell Sainteâ— giuen to much prayer and deuotion and so in other roomes Fiftly I may in steede of Saintes place some misterie of Christs life or passion as the last supper in the dining chamber and such like Sixtly not only in the house but also in the wallkes gardens and orchards about the house may I doe the same and so make my walkes as it were short pilgrimages to visit such Saints as are patrones of the place I goe vnto SeueÌ„thly it is not good to place Saints in al the roomes in one day but first to consider well in euery roome the fittest place for that purpose and then to begin one day with one or two the the next day with two more that they may bee the easher imâ—rinted in my memory Eightly it is good in some roomes to place austere mournefull and rigorous Saints conceiuing them in attire sutable to their austeâ—itie and dolefull profession while they were aliue that when I find my selfe too lauish in mirth or too much inclined to pleasure the coÌ„pany presence of that austere example may temper my disposition And likewise in steede of these Saintes I may place some lamentable history of the olde or new Testament or some representatioÌ„ of death hell or iudgement Likewise in other roomes to place some glorious faire comfortable Saintes histories or figures with all sutable to ioy that may serue me in time of my heauines to alay my sorrowes and the like in feare hope presumption despaire and such other passions but especially in those which I finde my selfe most inclined vnto Ninthly I must take heede that I make not this exercise a toile but rather a spirituall recreation and therfore I must not be too eager to doe all things on a suddaine but get the habit and custome of it by litle litle for so wil it proue an exercise of wonderful profit easines and contentment An other exercise to take occasion of Gods creatures to serue and remember God and to attaine vertue FIrst concerning persons I may allote to euery man woman of the house where I liue a Saint so that euery one of the company shall with his presence bring me in memory of his Saint and whatsoeuer I doe with any of them I shall alwaies carry a respect to his Saint and be affraid to offend Secondly euery one shall represent vnto me some vertue or some vice so that wheÌ„ I see them I may in one remember and practise humility in an other patience modesty obedience and such like or on the other side remember and take heed of swearing anger and such like faultes and be sory that euer I offended in them Thirdly I may take occasion of other creatures to remember Gods mercies as by monâ— the selling of Christ by meate his last supper by waâ—er the water of his eies and side and washing of his Disciples feete by drinking his eâ—sell and gall by wood his Crosse and thornes by stone his graue and so in all other pointes of Christs life and passion and in all other thinges the consideration wherof may mooue me to goodnesse as by fire to remeÌ„ber hel by ashes death by light that discouereth things that darcknes did hide the finall iudgement and day of generall descouery and by the beauty of the elements by the pleasure comfort of other creature heauen This exercise must not be ordinary vnles it be the first point but now then vsed to recollect the mind after long distraction Certaine Iaculatory praiers GRatious Lord sweet Sauiour giue me a pure inteÌ„â—ion a cleane hart and a regard to thy glory in all mine actions Iesu possesse my mind with thy presence and rauish it with thy loue that my delight may be to be imbraced in the armes of thy protectioÌ„ Iesu be thou â—igâ—t vnto mine eies musicke to mine eares sweetnesse to my tast contentment to my heart Iesu I giue thee my bodie my soule my substance my same my friends my liberty and life dispose of me and all that is mine as shal be most to thy glory Iesu I am not mine but thine claime me as thy right keepe me as thy charge loue me as thy childe Iesu fight for me when I am assaulted heale me when I am wounded reuiue me when I am spiritually killed receiue me when I fly let me neuer be quite coÌ„fouÌ„ded Iesu giue me patience in trouble humility in comfort constancy in temptations victory against my ghostliâ— enemies Iesu giue me modesty in countenance grauity in my
But be you well assured that God is not so penuâ—ious of â—rendes as to hold him selfe his kingdome salable for the refuse and reuersion of their liues who haue sacrificed the principall therof to his enimies and their owne bruâ—ishe appetites then onely ceasing â—o offend when habilitie oâ— offending it taken from them True it is that a theefe may be saued vpon the crosse and mercy found at the laste gaspe But well saieth S. Augustine that though it be possible yet is it scarce credible that his death should find fauour whose whole life hath earned wrath and that his repentance should be accepted that more for feare of heil and loue of him selfe then for loue of God or lothsomnes of sinn crieth for mercy Wherefore good Sir make no longer delaies but being so neere the breaking vp of your mortal house take time before extremitie to satisfie Gods Iustice. Though you suffered the bud to the blasted and the flower to fade though you permitted the fruit to perish and the leaues to drie vp yea though you let the boughes wither and the body of your tree growe to decaie yet alas keepe life in the roote for feare least the whole become fuell for hell fire For surely where soeuer the tree falleth there shall it be whether it be to south or north heauen or hell and such sap as it bringeth such fruite shal it euer beare Death hath already filed from you the better part of your naturall fores and hath left you now to the lees and remissailes of your wearish dying daies the remainder whereof as it cannot be long so doth it warne you speedilie to ransome your former losses For what is age but the calendes of death what importeth your present weaknes but an earnest of your aproaching dissolution You are now impathed in your finall voiage and not far of from the stint and period of your course therfore be not dispurueied of such appartenances as are behoofull in so perplexed perillous a iorney Death in it selfe is very fearefull but much more terrible in regard of the iudgement that it soÌ„moneth vs vnto If you were laied on your departing bed burdened with the heauy loade of your former trespasses goared with the sting and pricke of a frestred conscience If you felt the cramp of death wresting your hart stringes and ready to make the rufull diuorce betwene body soule If you lay panting for breath and suiming in a colde and fatall sweate wearied with strugling against your deadly panges O how much would you giue for an hower of repentance at what rate would you valew a daies contrition Then worldes would be worthles in respecte of a litle respitte A shorte truce would seeme more pretious then the treasures of Empires nothing would be so much esteemed as a trice of time which now by monthes yeeres is lauishly mispent O how deeply would it wound your hart when lookinge backe into your life you considered 〈◊〉 faults committed and 〈◊〉 confessed manie good workes omitted and not recouered your seruice to God promised and not performed How inconsolable were your case â—our frends being fled your senses frighted your thoughts amazed your memory decaied your whole minde agast and no part able to performe that it should but onely your guilty conscience pestred with sinne that would continually vpbraid you with most bitter accusations What would you thinke when stripped out of you mortall weede and turned both out of the seruice and how 's roome of this world you were forced to enter into vncouth and strange pathes and with vnknowen and vgly companâ— to be conuented before a most seuere iudge carying in your owne conscience your inditement written and a perfit register of all your misdeeds When you should see him prepared 〈◊〉 the seÌ„tence vpon you against whoÌ„ you had transgressed and the same to be your vmpier whom by so many offences you had made your enimie When not onely the diuels but euen the Angels should pleade against you and your selfe maugre your will be your sharpest appeacher What would you do in these dreadful exigents when you saw that gastly dungeon and huge gulfe of hell breaking out with most fearfull flames When you saw the weping gnashing ofteeth the rage of those hellish moÌ„sters the horrour of the place the rigour of the paine the terrour of the company the eternity of all these punishments Wâ—uld you theÌ„ think them wise that would delay in so weighty matters and idly play away the time allotted to preueÌ„t these Intollerable calamities Would you then account it secure to nurse in your bosom so many sâ—rpeÌ„ts as sinnes or to foster in your soule so manie malicious accuser as mortall faults Would you not then thinke one life too litle to doe penance for so many iniquities euery one wherof were enough to cast you into those euerlasting vnspeakeable torments Why then do you not at the least deuote that small remnant and surplusage of these your latter daies procuring to make an attonement with God and to free your conscience from such corruption as by your schisme and fall hath crept into it Those verie eyes that read this discourse and that veâ—y vnderstanding that conceiueth it shal be cited and certaine wiâ—nesses of the rehearsed things In your owne body shall you experience those deadly agonie and in your soule shal you feelingly find those terrible feares yea and your present estate is in danger of the deepest harmes if you doe not the sooner recouer your selfe into the fold and family of Gods Church What haue you gotten by being so loÌ„g customer to the world but false ware sutable to the shoppe of such a marchant whose trafick is toile whose welth trash and whose gaine miserie What interest haue you reaped that may equall your detrements in grace and vertew or what could you finde in a vale of teares parageable to the fauour of God with the losse whereof you were contented to buy it You cannot be now inueigled with the passions of youth which making a partiall estimate of things sette no distance betweene counterfeit and currant For they ar now worne out of force by tract of time or fallen in reproofe by triall of their follie It cannot be feare that leadeth you amisse seeing it were too vnfitting a thing that the crauant cowardice of fleshe and blood should daunte the prowesse of an intelligent person who by his wisdome cannot but discerne how much more cause there is to feare God then man and to stand in more awe of perpetuall then temporal penalties If it be an vngâ—ouÌ„ded presuÌ„ption of the mercy of God and the hope of his assistance at the last plunge the ordinary lure of the Deuell to reclaime sinners from the pursuite of vertue it is to palpable a collusioÌ„ to misleade a sound sensed man howsoeuer it preuaile with sicke affected iudgements Who would rely eteâ—nal affaires vpon the gliding slipperines and running
streame of our vncertain life Or who but one of distempered wits would offer fraud to the discipherer of al thoughts with whome dissemble wee may to our cost but to deceiue him it is impossible Shal we esteeme it cunning to robbe the time from him and bestow it on his enemies who keepeth tale of the least minutes of our life and wil examine in the end how each momeÌ„t hath been emploied It iâ— a preposterous pollicy in any wise conceit to fight against God â—ill our weapons bee blunted our forces consumed our limmes impoteÌ„t and our breath spent then when we fall for faintnes haue fought our selues almost dead to presume of his mercy the wounds both of his sacred body so often rubbed â— renued by our sinnes and euery parcel of our own so sundry and diuerse waies abused being so many whetstones and incenâ—iues to edg and exasperate his reuenge against vs. It were a strange peece of art and a very exorbitant course while the shippe is sound the Pilote well the Sailers stroÌ„g the gale fauouâ—able and the Sea calme to lie idle at rode burning so seasonable weaâ—her and when the shippe leaked the Pilot were sick the Maâ—iners saint the stormes boisterous and the Sea a turmoile of outragious surges then to lanch foorth to hoise vp sailes to set out for a voiage into farr countries Yet such is the skill of these euening repenters who though in the soundnesse of health and in the perfit vse of reason they can not resolue to cut the gables and weigh the anckers that withhold theÌ„ from God neuerthelesse they feed them selues with a strong perswasion that when their senses aâ— astonied their witts distracted their vnderstanding dusked and both the body and minde racked and tormented with the throbs and gripes of a mortall sicknes then forsooth will they think of the weightiest matters become sodaine Saintes when they are scarce able behaue themselues like resonable creatures If neither the canon ciuil nor commoÌ„ law allowâ—th that a maÌ„ perished in iudgement should make any testament or bequeste of his temporall substaunce being then presumed to be lesse then a man how can he that is amated with the inward gaâ—boils of an vnsetled conscieÌ„ce distrained with the wringing fiâ—tes of his dying flesh mained in al his habilities circled in wiâ—h so straÌ„ge encoÌ„brances bee thought of due discretion to dispose of his chiefest iewell which is his soule to dispatch the whole menage of all eternity and of the treasures of heauen in so stormy short a spurt No no they that wil loiter in seed time begin only to sowe when others reap They that will riot out their health and cast their accountes when they can scarcely speake They that will slumber out the day enter their iorny when the light doth faile them let them blame their owne folly if they die in debt and eternall beggars and sall headlong into the lapse of endlesse perdition Let such harken to S. CipriaÌ„s lesson Let saieth he the grieuousnesse of our sore be the measure of our sorrowe Let a deepe wounde haue deep and diligent cuâ—e Let no mans contrition bee lesse theÌ„ his crime Thinkest thou that our Lord can be so soone appeased whom with perfidious words thou hast denied whom lesse then thy patrimony thou hast esteemed whose temple with sacrilegious corruption thou hast defiled Thinkest thou easely to recouer his fauour whome thou hast auouched not to be thy Master We must rather most instaÌ„tly intreat we must passe the day in mourning the night in watching and weeping our whole time in painfull lameÌ„ting We must fall prostrate vpon the grouÌ„d huÌ„bling our selues in sack-cloth ashes And hauing lost the garment of Christ we should be vnvnwilling to be clothed with any other hauâ—ng faâ—sed our stomackes with the â—iand of the Deuell wee should now desire to fast from all earthly food We should ply good workes to purge our offences wee should be liberall in almes to auoid the death of our soules that Christ may receiue that the persecutour would haue spoiled neither ought that patrâ—mony to be kept or fansied with which a man hath bene ensnared and vanquished Not euery short sigh will bee a sufficient satisfaction nor euery knocke a warrant to get in Many cry Lord Lord and are not accepted The foolish Virgin knocked and were not admitted Iudas had some sorow and yet died desperate Forslowe not saieth the holy Ghost to be conuerted vnto God and linger not off from day to day for sodainly will his wrath come and in the time of reueng he wil destroy thee Let no man seiourne long in sinfull securitie nor post ouer his repentance till feare enforce him vnto it Lette vs frame our premises as wee would find our conclusion endeuour to liue as we are desirous to die Shall we offer the maine crop to the Diuel set God to gleane the reproofe of his haruest Shall wee gorge the Dâ—uil with our fairest fruits and turne God to feede on the filthy scraps of his leauings How great a foly were it when a man pineth away in a perillous laÌ„guor to prouide gorgeous apparell to bespeak suÌ„ptuous furniture take order for the rearing of stately buildings neuer thinking of his owne recouery to let the discase take roote within him Were it not the lik vanity for a Prince to dote so farre vppon his subiect as neglecting his own regaltie to busie him selfe wholy in aduancing his seruant Thus saith S. Chrisostome do they that wheÌ„ their soule hath surfeited with all kind of sinne is drenched in the depth of infinit diseases without any regard therof labour their wits in setting forth her garment and in pampering the body with all possible delights And wheras the soule should haue the soueraignitie and the body follow the sway of her direction seruile senses and lawlesse appetites doe rule her as superiours and she is made a vassall in her owne dominions What is there sayâ—th S. Augustine in thy meanest necessaries that thou wouldest not haue good Thou wouldest haue a good house good furniture good aparel good fare good cattell and not so much but thy hose and thy shoâ—s thou wilt seek to haue good Onely thy life and poore soule thy principal charge of all other things the most worthy to be best thou art content should be nought ly cankering and rusting in all kind of euelles O vnspeakable blindnes Can we prefer our shoes before our soule refusing to weare an euell shoe and not careing to cary an vgly and deformed soule Alas let vs not set so litle by that which God prised so much Let vs not rate our selues at so base a peniworth being in truth of so peerles dignity If the soule be such that not all the gold treasure of the world nor any thing of lesse worth the the blood and life of almighty God was able to buy it If not all the
deinties that wit can deuise or heauen and earth afford but onely Gods owne pretious body was by hâ—m deemed a repâ—st fitte to feed it If not all the creatures of this no nor millioÌ„s of new worldes if so many more were created but onely the illimitable goodnesse and maiestie of God can satisfie the desire and fill the compass and capacity of it who but of lame iudgment or peruerse will yea who but of an incredulous mind and pittiles spirit could set more by his soule or be contented to suffer so noble a paragon so many monethes and yeeres to lie chanâ—lled in ordure and mired in all sinne Can we not see our 〈◊〉 sicke but we allow him a Phisician our horse diseased but wee send for a leach nor our garment torne but we will haue one to meÌ„d it And caÌ„ wee so much maligne our soule as to let it die for want of cure seeing it mangled with so many vices neuer seeke any to restoâ—e it to the wonted integrity Is our seruant neerer our beast more pretious and our coate deerer than our owne soule If any should call vs Epicures Atheists rebels vnto God or murderers of soules wee would take it for an intollerable reproach and think it a most disgraceful and opprobrious calumniation But to liue like Epicures to sinn like Atheists to struggle against Gods callinges and like violent rebels to scorne his commandements yea and with daily and damnable woundes barbarously to stab our infortuâ—ate soules this wee account no contumely wee reckon for no discredite yea rather wee register it in the â—aunt of our chiefest praises O yee soâ—nes of men how long wil you carrie this heauie hart aliking vanity and seeking lies howe long will children loue the follies of insancie and sinners â—unne carelesse and wilfull to their ruine Will you keepe youâ— chicken from the kite your lambe from the wolfe your fawne from the hound Dare you not suffer a spider in your bosome or a toade to come neare you and can you nestle in your soule so many vipers as vices permit it to be so long chewed and wearied with the poisoned iawes and tuskes of the Diuel And is our soule so vaine a substance as to bee had in so litle esteem Had Christ made ship wrack of his wisdom or was he in a rage of passion when he became a wandering pilgrime exiling him selfe from the comfortes of his God-head and passing three thirty yeeres in paine penuâ—y for the behoof of our soules Was he surprized with a rauing fit when in the tragedy of his passion so bloodily inflicted and so patiently accepted hee made his body as a cloud to resolue into showers of innocent bloud and suffered the deerest veines of his hart to be launced to giue full issue to the price of our soules redemption Or if Christ did not erre nor deeme amisse when it pleased him to redeeme vs with so excessiue a ransome then what should wee iudge of our monstrous abuse that sell our soules to the Diuel for euery vaine delight and rather aduenture the hazard thereof then of a seelie pittance of worldly pelse O that a creature of so incomparable a price should be in the demaine of so vnnaturall keepers and that which is in it self so gracious and amiable that the Angels and Saints delight to behold it as S. Chrisostom saieth should by sinne be fashioned into so lothsom disguised shapes as to become a horrour to heauen and a sutely pheere for the fowlest fends Alas if the care of our owne harmes moue vs no more but that we can stil be so barbarous to the better portion of our selues lett vs at the least feare to iniurie an other party very careful and ieallous ouer it who wil neuer endure so deepe an impeachment of his interest to passe vnreuenged We must remember that our soule is not onely a part of vs but also the temple the paradise spouse of almightie God by him in baptisme garnisht stored eÌ„dowed with most gratious ornameÌ„ts And how thinke you he can brook to see his temple prophaned turned into a den of Diuels his paradise displanted altered into a wildernesse of serpentes his spouse defloured and become an adulteresse to his vtter ennemies Durst we offer such vsage to our Princes yea or to our Farmers daughter woulde not feâ—re of the lawe popular shame disturne vs froÌ„ it And shal not the reuereÌ„d Maiestie of almighty God the vntâ—bated iustice of his angry sword terrifie vs froÌ„ offering the like to his owne spouse Doe we think God either so impotent that he cannot so base and sottish that hee will not or so weake witted that he knoweth not howe to wreak himself vppon so conteÌ„ptuous daring offenders Will he so neglect and loose his honor which of al things hee claimeth as his chief peculiar Will he that for the soules sake keepeth a reckoning of our very hairs which are but the excrementes of her earthly weede see himself so much wronged in the principall passe it without remonstrance of his iust indignation O deere sir remeÌ„ber that the scripture termeth it a thing full of horrour to fal into the hands of God who is able to crush the prowd spirites of the obstinate to make his enemies the footestole of his feet Wrastle no longer against the cries of your owne conscience and the forcible inspiratioÌ„s that God dooth send you Embrace his mercy before the time of rigour and returne to his Church iest hee debarâ—â— you his kingdome He caÌ„ not haue God for his father that refuseth to professe the catholick church for his mother neither caÌ„ he atchieue to the church triuÌ„phant in heauen that is not a member of the church militant here in earth You haue bene alas too loÌ„g an alâ—aÌ„t in the tabernacles of sinners straied too â—ar froÌ„ the fold of Gods flock Turn now the biaze of your heart towards the sanctuary of saluation the City of refuge seeking to recompence your waÌ„dering steps troddeÌ„ in errour with a swift gate zealous progresse to christiaÌ„ perfectioÌ„ The ful of your spring tide is now faleÌ„ the streame of your life runneth at a low ebbe Your tired ship beginneth to leak grateth often vpon the grauell of your graue therfore it as heigh time for you to strike saile and to putt into harbour lest remaining inthe scope of the wicked winde and weather of this time some vnexpected gust and sodaine storme dash you vpothe roks of eternall ruine TeÌ„der the pittiful estate of your poore soule be hereafter more feareful of hel than of persecution more eager of heauen theÌ„ of worldly repose If God the Father had been the inditer the SoÌ„ne the sender the holy Ghost the scribe that had written this letter if hee had dipped his pen in the wouÌ„des of our Sauiour vsed his precious bloud in lieu of inke If one of the highest