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
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
behauiour deliberation in my speeches purity in my thoughts rigtheousnes in my actions Iesu be my sunne in the day my food at the table my repose in the night my cloathing in nakednes my succour in all my needs Iesu let thy bloud runne in my mind as a water of life to clense the filth of my sinnes and to bring forth the fruit of life euerlaâ—â—ing Iesu stay minâ— inclinations from bearing down my soule bridle mine appetites with thy grace and quenche in me the fire of all vnlawfull desires Iesu keepe mine eies from vaine sights mine eares from hearing euill speeches my tongue from talking vnlawfull things my sences from euery kind of disorder Iesu make my wil pliable to thy pleasure and resigned wholy to thy prouidence grant me perfect conteÌ„tmeÌ„t in that which thou allottest O Lord make me strong against all occasions of sinne and steedfast in not yeelding to euil yea rather to die then to offend thee Iesu make me ready to pleasure al loth to offeÌ„d any gentle in speaking courteous in coÌ„â—ersation louing to my friends and charitable to mine enemies Iesu forsake me not lest I perish leaue me not to mine owne weakenes lest I fall without recouery Iesu graunt me an earnest desire to amend my faultes to renew my good purposes to peâ— forme my good intentions and to begin a fresh in thy seruice Iesu direct mine inteÌ„tions correct my errours erect my infirmities protect my good endeuours Iesu alay my passions and make me able to master theÌ„ that they neuer drawe me beyond the rule of reason and piety Iesu make me humble to my Superiours freÌ„dly to my equals chariâ—able to my inferiours and carefull to yeeld due respect to all sorts Iesu grant me sorrow for my sinnes thankâ—ulnes for thy benefits feare of thy iudgements loue of thy mercies and mindfulnes of thy presence Amen A praier before we settle our selues to our deuotions O Moste gratious Iesu giue mee leaue to presente my selfe before thy diuine maiesty and to poure out my vnworthy praiers vnto thee in sight of all the glorious court of heaueÌ„ Behould O Lord not in my merites but in the multitude of thy mercies I nowe come to make manifest my necessities and to vtter my grieâ—es vnto thee I come as a poore and needy wretch vnto a God of infinite glory I come as a worme of the earth vnto my soueraigne maker and creator I come as a guilty and heinous offendour vnto a most iust and seuere iudg I am not worthy to lift vp mine eâ—es to heaueÌ„ much lesse to open my mouth in thy glorious presence or presume to taâ—ke with a Lorde and King of such maiesty being my selfe but slime and ashes But O father of mercies and God of all comfort thou promisest that who asketh shal receiue who knocketh shal be let in who seeketh shal find Thou inuitest the greatest sinners and refusest not to yeeld thy assistance to any that will vse it Granâ— me therfor grace now to pray vnto thee as my duety and thy desert requireth Graunt me a pure intention a ferueÌ„t deuotion an atteÌ„tiue mind that I bee not carried away with impertineÌ„t thoughtes nor any other distraction but with humble heart firme hope and perfect charity I may effectually pray vnto thee and aske of thee that which thou seest most for thy glory my good to graunt sweet Iesus Amen An other O Gratious Iesu helpe mee to pray worthely that thou maiâ—st mercifully graunt my petitions keepe my thoughtes from wandering restraine my imaginations preserue my â—ences from being distracted Defend O Lord my weak hart from all ghostlie assaultes and so fixe my mind vpon thee that I be not carried away from consideration of thy presence graunt me distinctly to pronouÌ„ce my wordes attentiuely to apply my thoughtes and to be wholy rauished and posessed with zeale and true deuotion O Lord graunt me to aske forgiuenes with deep coÌ„trition and full purpose of ameâ—dement graunt me to craue thy benefits with harty thankefulnesse and gratitude for those which I haue receiued Grant me to pray for my self with perfect resignatioÌ„ vnto thy will and for others with true charity 〈◊〉 sincere affection Afford O Lord such comfort to my soule as thou seest fitte for me and by the assistauÌ„ce of thy spirit inspiâ—e thy good motions into me that I may feele them forcibly accept them thankfully and fulfill them effectually Finally I huÌ„bly beseech thee of thy mercy and goodnes that I may deuoutly spend this time of praier endeuouring with thy Angels and Saints to praise thee with true repentant sinners to appease thee and with all thy creatures dutifully to serue thee sweet Iesus Amen A short meditation of mans miserie WHat was I O Lord What am I What shall I be I was nothing I am now nothing worth am in hazzard to be woâ—se than nothing I was conceiued in originall sinne I may hereafter feele the eternall smart of sinne I was in my mother a loathsome substance I am in the world a sacke of corruption I shal bee in my graue a prey of vermine When I was nothing I was without hope to be saued or feare to be damned I am now in a doubtfull hope of the one and in manifest daunger of the other I shal be ether happy by the successe of my hope or most miserable by the effect of my daunger I was so that I coulde not then bee damned I am now so that I can scarce be saued What I haue beene I know to wit a wretched sinner what I am I caÌ„not say being vncertaine of Gods grace What I shall be I am ignoraÌ„t being doutfull of my perseuerance O Lorde erect my former weaknesse correct my present sinfulnesse direct my future frailtie Direct it O Lorde from passed euill in present good to â—uâ—ure reward sweete Iesus Amen AN EPISTLE OF A RELIGIOVâ— PRIEST vnto his Father Exhorting him to the perfect forsaking of the world To the worshipfull his verie good father R. S. his duetifulle sonne R. S. wisheth all happines IN children of former ages it hath binne thought so behouefull a point of duety to their parents in presence by seruiceable offices in absence by other effectual significations to yeelde proofe of their thankfull mindes that neyther any child could omit it without touch of vngratefulnes nor the paâ—ent forâ—eare it without iust displeasure But nowe we are fallen into such calamitie of times and the violence of heresie hath so crossed the course both of vertue and nature that their engraffâ—d lawes neuer infringed by the most sauage and bruite creatuâ—es cannot ' of Gods people without perill be obâ—erued I am not of so vnnaturall a kinde of so wilde education or so vnchristian a spirite as not to remember the roote out of which I branched or to forget my secondary maker and author of my being It is not the carelesnesse of a cold affection nor the want of a due and reuereÌ„t respect
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
must be accountable to the vtter-most farthing Secondly the more I haue the greater and harder wil be mine account of the good vse thereof and therefore the more waryâ—ought I to be in disposing of it Thirdly let mee often coÌ„sider what bodily ghostly and internall giftes of God I haue receiued what in baptisme and at other times I haue promised how profitable and necessary good workes I haue omitted how many grieuous and heinous sinnes I haue committed how often I haue lost the grace of God my right to heauen finally how much honour and how many soules I haue robbed from God and these things being well perused let mee seeke to make that recompence and satisfaction for them which I would wish to haue made when death shall summon me before my heauenly iudge to giue vp a most strict account of them The fruit of these foundations consisteth in often coÌ„sidering them as most necessary pointes and as it were the verie first principles of good life vpon the vnderstanding and practising whereof depeÌ„deth my progresse in vertue and therfore I must very often râ—ade them and examine my selfe whether my minde and actions be answerable vnto them Howe we ought to be affected towards God THE SECOND Chapter First of the consideration of Gods presence THese foundations beeing laide it behoueth mee further to descende to the notice of my duety to God my neighbour and my selfe And first concerning my dueâ—ie vnto God a very fitte meane I can vse to please him is to beare alwaie in minde his presence For sure it is that as God hee is euery where in substance power and presence and in him I liue moue and I am as the scripture saith because he worketh with me in all my deedes thoughts and wordes In so much that as the beame of the sun the heat of the fire or wettnes of the water so depend I of God and should he withdrawe himselfe from mee but one moment I should forthwith turne into nothing and therfore it is a very forcible meanes for my good to doe all things as if I did see God visibly woorking and cooperating with me in euery action as in truth he doth and knowinge that what woordes thoughtes or deedes soeuer passe me and what part of my body or minde soeuer I vse Gods concourse and helpe therunto is more then mine owne I must be a fraid to vse them in any such thing wherein I might offend him but rather seeke to doe all things so that they be worthy of his presence helpe and assistance in them And if I can get a custome or habitte to remember still the presence and assistance of God as by vse easely I may I shall with due regrd reuerence and consideration abstaine from such behauiour as I thinke may any waie bee offensiue vnto him I shall also get a great facility in turning my minde and heart to him and in talking often with him by short and sweet praiers which are the fewell of deuotion Other affectoÌ„ is that we ought to haue vnto God Secondly I must endeuour to kindle in my selfe these affections towardes God The First Affection FIrst of a sincere and tender loue of him as the fountaine of all beautie and fellicity of which loue I may gesse by these signes By often thinking and an earnest desire of God By sorrow of his absence and contentment in consideration of his presence By my diligence in performing without delay or tediousnesse that which pleaseth best my Sauiour and by finding such coÌ„fort in doing it that it grieues me when for thinges of lesse goodnes I am enforced to deferre it By withdrawing all disordred loue from all creatures and especially my selfe and by louing nothing but in God and for God By seeking to encrease this loue by consideration of Gods goodnesse his dailie benefites By taking delight in Gods seruice or thinges tending therunto not because I finde contentment in it but because it is to Gods glory to the which I would haue all thinges addressed By taking tribulations or troubles of body or mind patiently yea and with ioie knowing that they come by Gods permission and thinking them as fauours which he affordeth to his dearest friends The Second Affection THe second affection is a reuerent and dutifull feare of God which I may gather by these signes If when I remember the presence and Maiestie of God I frame both my body and minde to reuerence and honour him with all humilitie and decencie fearing least by any vnseemely and light behauiour I should seeme to be contemptuous and carelesse of my duty towards him If I finde great feare to doe any thing that may offend God not onely mortally but euen venially be withall verie watchfull to auoid the least offence least my fraâ—lty which is great should drawe me to it and so to further inconuenience If I feare to bee banished from him or forsakeÌ„ for my sinnes and endeuour what I may to preserue his loue and mercy towards me The Third Affection THe third affection is Zeale of Gods honour and desire that hee should be duely serued and obeyed of all his creatures of which I may iudge by these signes First if I finde a griefe in my selfe and am hartily sory when I see or heare of other folkes faults or thinke of mine owne considering how by them a base and wretched creature dishonoured and dispised his creator in steed of him seruing his professed enemies the flesh the world the diuel The second signe is an earnest desire to helpe my neighbour or mine owne soule out of sinne by praying for this effect and refusing no conuenient labour to accomplish the same so that my Lord God bee no more or at the least lesse offended then before The Fourth Affection THe fourth affection is to endeuour as neere as I can to take occasion of euery thing that I heare see or think of to praise God As if the things were good then to praise God that he gaue grace to doe them And if the thingeâ— were euill to thanke God that either he preserued me or other from them or at the least hath not suffered me to continue still in theÌ„ or to bee in his wrath condemâ—ed for them Also I must consider and with my inward eye see God in euerie creature how he worketh in all things to my benefitte and weigh how in all câ—eatures both within and without me he sheweth his pâ—esence by keeping them in their beeing and course of nature for without him they would presently turne to nothing and I must assure my selfe that in all this hee hath as well a regard to my good as to others And therefore all creatures must be as it were bookes to me to reade therin the louâ— presence prouidence and fatherly care that God hath ouer me The Fift Affection THe fift affection is to consider that I being a Christian and onely my faith and all mine actions proper thereunto ought not
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
that hath made me such a stranger to my natiue home and so slacke in defraying the debt of a thankefull minde but onely the iniquity of our dayes that maketh my presence perillous and the discharge of my duety an occasion of daunger I was loath to enforce an vnwelcome courtesie vppon any or by seeming officious to become offensiue deeming it better to let time digest the feare that my returne into the realme had bred in my kindred than abruptly to intrude my selfe to purchase their anger whose good will I so highly esteemed I neuer doubted but that the beleefe which to all my friendes by descent and pedigree is in maner hereditary framed in them a right perswasion of my present callinge not suffering them to measure their censures of me by the vgly termes and odious Epitheâ—es where with heresy hath sought to discredite my function but rather by the reuerence of so worthy a Sacrament and the sacred doom of al former ages Yet because I might very easilie perceiue by apparant coniectures that many were more willinge to heare of me then from me and readier to praise than to vse my indeuours I haue hitherto bridled my desire to see theÌ„ with thâ— care and ialousie of their safetie and banishing my selfe from the sent of my cradle in my owne couÌ„trey I haue liued like a forreiner finding among strangers that which in my neeâ—est bloud I presumed not to seeke But nowe considering that delay may haue qualified feare and knowing my person onely to import danger to others and my perswasion to none but to my selfe I thought it highe time to vtter my sincere and duetifull minde and to open a vent to my zealous affection which I haue so long smothered and suppressed in silence For not onely the originall law of nature written in all childrens harts and deriued from the bowelles and breasts of their mothers is a continual soliciter vrging me in your behalfe but the soueraigne decree enacted by the Father of heauen ratified by his Sonne and daily repeated by instinct of the holy Ghost bindeth euery childe in the due of Christianity to tender the estate welfare of his parents is a motiue that alloweth no excuse but of necessitie presseth to performance of duety Nature by grace is not abolished but perfited not murdred but manured neither are her impressions quite rased or annulled but suted to the colours of faith vertue And her affections be so forcible that euen in hell where â—ancour and dispight chiefly reigneth and all feeling of goodnâ—s is ouerwhelmed in malice they mouâ—d the rich gluâ—â—on by expeâ—ience of his owne misery to cary the lesse enuy to his kindred how much more in the church of God wher grace quickneth charitie enflameth and nâ—tures good inclinations aâ— aâ—eâ—tered by supernaturall gâ—fts ought the duâ—y of piety to preuaile And who but more merciles then damned creatures could see their dearest friends plunged in the like perill and not to bee wounded with deepe remorce of theâ—r lamentable and imminent hazardes If in beholding a mortall ennemy wroung and tortured with deadly pangs the roughest heart softeneth with some sorow If the most frozen fierce mind cannot but thaw melt with pitty eueÌ„ when it seeth the worst miscreant suffer his deseruâ—d torments how much lesse can the heart of a childe consider those that bred him into this worlde to be in the fall to far more bitter extremities and not bleed with grieâ—e of their vncomfortable case Surely for my owne part although I chalenge not the prerogatiue of the best disposition yet I am not of so harsh currish an humour but that it is a continual corsiue and crosse vnto me that whereas my endeuours haue reclaimed many from the brinke of perdition I haue bin least able to employ them where they were most due and barred from affording to my dearest friends that which hath bin eagerly sought and beneficially obtained of meere strangers Who hath more interest in the grape then he that planted the vine who more right to the crop then he that sowed the corne or how can the childe owe so great seruice to any as to him whom he is endetted vnto for his very life and being With yong Tobias I haue â—rauelled farre and brought home a freight of spirituall substaunce to enrich you and medicinable receits against your ghostly maladies I haue with Esau after long toile in pursuing a painefull chase returned with such prey as you were wont to loue desiâ—ing therby to procure your blessing I haue in this generall famine of al true christian foode with Ioseph prepared abundaÌ„ce of the bread of Angells for the repast of your soule And now my desire is that my drugges may cure you my Prey delight you and my prouision feed you by whom I haue beene cured delighted and fed my selfe that your curtesies may in part be counâ—eruailed and my duety in some sorte performed Despise not good sir the youth of your sonne nether deeme that God measureth his indouments by number of yeeâ—e Hoary seÌ„ses are ofâ—en cowched vnder greene lockes and some are riper in the Spring then others in the AutuÌ„ne of their age God chose not I say him selfe nor his eldest sonne but yong Dauid to conquer Golias to rule his people Not the most aged person but Daniel the most innocent infant deliuered Suzanna froÌ„ the iniquitie of the Iudges and Christ at twelue yeeres of age was founde in the temple questioninge with the gâ—auest Doctours A true Elias can conceiue that a little cloude may cast a large abundaÌ„t shower the scripture teacheth vs that God reuealeth to little ones that which he conceaâ—eth from the wisest Sages His trueth is not abased by the minoâ—ity of the speaker who out of the mâ—uthes of infants and sucklings can perfite his praises Timothy was young and yet a principalâ— pastour S. Iohn not olde and yet an Apostle yea the Angeâ—s by appearing in youthfull semblaunces giue vs a pregnant proofe that many glorious giftes may be shrowed vnder tender shapes Al which I alledge not to claime any priuiledge surmouÌ„ting the rate of vsual abilities but to auoide al touch of presumptioÌ„ in aduising my elders seeing that it hath the warrant of Scripture the testimony of exaÌ„ples sufficient grounds both in grace nature Ther is diuersity in the degrees of our carnal consanguinitie the preemineÌ„ce appertaineth to you as superiour ouer your childes body Yet if you consider our alliaunce in the chiefe portion I meane our soule which discerneth man from inferiour creatures we are of equal proximity to our heaueÌ„ly father both descended of the same parent and no other distance in our degrees but that you are the elder brother In this sense dooth the Scripture say Call not any Father vpoÌ„ earth for one is your father which is in heauen Seeing therefore that your superiority is founded vpon flesh and bloud which are in a manner
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