that by the consideration of our owne myserie imperfection frayltie and malice we may be prouoked vnto true humilitie And by the consideration of Gods mercy goodnesse and loue we may be induced to a 〈◊〉 desire to be vnited with him And so the actions before rehearced may procéede of charitie and true humilitis and all vayne chaunting may bee auoyded Yea and that wée may desire to please God onely and bee more delighted in the sence then in the gallantnesse of the wordes and more in deuotion then in warblyng with the voyce least we commit any wanton gesture or action For Augustine sayeth whensoeuer it happeneth that I am more delyghted with the musicke then with the effect of the wordes that are â—…ung I confesse sayeth her that I 〈◊〉 offend gréeuously And agayne the barkyng of Dogges the bleating of Cattell and the gruntyng of Swyne doeth more please God then the chauntyng of wanton and ryotous Priestes For what preuayleth the noyse of the lippes when the harte is dombe And euen as a voyce without tunablenesse doeth séeme lyke the gruntyng of swyne so beyng vsed without deuotion it is worse then the bleating of Calues Wherfore let our prayers and denotioÌ„s be sung or sayde distinctly with a due reuerence attentiuenesse and affection And in a méete place and tyme conuenient Without bablyng of thinges impertinent Without whisperyng and pratyng and without dissolute laughing It is written for our instruction in the first Chapiter of Ecclesiast O vanitie of vanities and all is vanitie I haue séene sayeth hée all things that are vnder the Sunne and beholde all is but vanitie and vexation of the mynde Tell me then sayde a holy father what séest thou I sée answered another men saylyng with a prosperous wynde whom the calmenesse of the Sea the brightnesse and clearenesse of the ayre the swéete breath of the pleasant wyndes doe much delight I sée also sundrie folke haâ—…ueting and makyng mery in the Shippe leapyng and râ—…roysing with all-kynde of Musicke and melodie yea euen the fishes of the Sea doe slocke and gather about them for the encrease of their delighte Séemeth not this a great and most desirable felicitie but pronounce not thy sentence ouer hastily Rather tell mee what séest thou follow these thinges I sée sayeth hée the heauens skoule and ware cloudye Yea the sodayne and vehement blastes of the wyndes doe ouercast the Skyes with mistes the Sea is troubled and tossed and alasse at the laste I sée the Shippe with them that sayled therein swallowed vp in the roaryng waues Alasse what was it that I so praysed What a huge calamitie doeth presently followe so shorte a prosperitie And another demaunded in lyke sorte what séest thou And it was answeared I sée Marchauntmen bringyng home with them Cartes and Camelles laden with most precious marchandise Which come forwards merily and ioyfully hopyng for greate gayne and a good market And their prosperitie séemeth great But what followeth I sée sayd he agayne an army of Soldiers sodainly rushyng all at once vpon these Marchauntes and hauing amased them with the sodayne assaulte they spoyle them putte them to flyght and kyll them most myserablye Oh what infinyte myseries doe sodaynly follow a little myrth Some man beholdyng thys world doth séeme to sée an house aboâ—…dantly replenyshed with all kynde of ryches and furnyture and the maister of the householde reioysing in hys children hys great famylie his great herdes of beastes hys full barnes and all other delights And this séemeth a great felicitie But is not this true there with that the more a ryche man possesse the more he is vexed with cares And although he a lone doe beare the burthen of his carâ—…fulnes yet that which hee hath skraped togiâ—…her with suche paynâ—… â–ª doeth much more profitte others then 〈◊〉 selfe For 〈◊〉 feareth least they should diminyshe when they are gotten he feareth the vyolence of the mightie and suspecteth the faythfulnesse of hys seruauntes Another séeâ—…reth to sée by the worlde a solempne marâ—… prepared wherein there is great pompe and tryumphe And that â—…meth a wonderfull good thyng bycause mankinde is therby preserued without any iniurie done to 〈◊〉 and the wedded parties are knitte togither with the 〈◊〉 of loue But howe rare a thing is it to sée maryed folkes agrée Howe great carefulnesse doeth followe maryage What paynes are there taken in bringyng vp of the chyldren And in necessarie proâ—…ision for the house Howe many causes and quarelles of suspition and dissention doe dayly growe betwéene the man and 〈◊〉 〈◊〉 What infinyte dreadâ—… of 〈◊〉 doe inuade them bâ—…th 〈◊〉 enimyes should distroy them Some haue lykened this worlde vnto a 〈◊〉 〈◊〉 with learned studyents Wherein the greatâ—… 〈◊〉 〈◊〉 all are bent vnto sundrie good faculties and 〈◊〉 〈◊〉 〈◊〉 similitude would séeme to be more pleasant then 〈◊〉 〈◊〉 〈◊〉 they are altogither occupied in wisedome But 〈◊〉 very déed these foolish wayfaring men or trauaylers which are so curiously occupyed in searching the misteries of things created doe in the meane tyme forgette God theyr Creâ—…tor and neglect the execution of that which 〈◊〉 vnto 〈◊〉 And theyr conuersation doeth well witnesse that they 〈◊〉 〈◊〉 〈◊〉 of all others since nothing is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then theyr curyositie Yea their 〈◊〉 is 〈◊〉 〈◊〉 since commonly at the tyme of their â—…ath they are fruâ—…rate of the hope of saluation whâ—…se lyfe and tyme of health â–ª dyd neglecte to walke in the pathe of the ryght way to the same For surely such are of all others moste vaynely occupyed as omitte those things which God requireth at their hands and without the which they can not bee saâ—…ed And are not continually occupyed in the same but rather 〈◊〉 asyde all feare of God doe busie them selues in such 〈◊〉 as God doeth not requyre at their handes and as rather hynder then further their saluation And they are 〈◊〉 〈◊〉 of God and man bycause they preferre the delighâ—…s and prosperities which they synde by the way before the greate 〈◊〉 and blessedâ—…se of the kingdome pâ—…pared Cleauing 〈◊〉 〈◊〉 thyngs present then to the ioyes to come 〈◊〉 commeth it to passe sayeth Hieremias in his eleuenth Chapiter that my beloued hath committed many 〈◊〉 partes in my house Sayâ—…th Paule in his seconde Chapiter to the Romaynes Since it commeth to passe that the people nations which haue not the lawe doe yet fulfill that which the lawe contmaundeth they become a law vnto theÌ„ selues Now to the end that the confusion vylenesse and peruersenesse of Christians may the more plainely appeare I will a little touche howe much the Philosophers being guided onely by naturall reason haue abhorred such ydle and leude conuersation Plato sayeth It is not the parte of a Philosopher to studie about the pleasures delightes of meat drinke venerie A Philosopher doth think it dishonor to be brauely apparelled or decked is content with suche clothing as may serue his necessarie vse A
for rest in trouble for ioye in sorow for ease in payne for assuraunce where â—…thinge is but slyttinge for 〈◊〉 where nothinge please the longe But he that is a Citizen of Ierusalem a souldier vnder Christes banner armed with Fayth shylded with Hope strengthned with Charitie who knoweth in whome he hath put his truste and where he looketh for his méede Such 〈◊〉 one is content to vse this lyfe as his â—…lgrimage contented if it be short not offended if it be long desyringe neyther the one nor the other but still lookinge to his home â—…earing with the rest bicause he appoynteth his quiet ther. Unto him bicause Câ—…rist is lyfe death can not be but gayne bicause he â—…indeth that he séeketh and atteyneth that he loueth content to leaue the world which loued not him or which he louid not whose commodities if he sought he founde nothing but either occasion to enuie them he should loue or to stryue with them that would enioy them as well as him selfe 〈◊〉 be angry with them that kept him from the atteyning theâ—… whome being men he should embrace Yea though he hatâ—… nor misused no man which is harde in that cause to â—…oyd yet louing the world and the commodities thereof he found meanes whereby he was moued to forget his iourny and the ende thereof to make his Inne his home to syt downe before his wayes ende to turne his loue from the better to the worse from heauen to earthe from God to him selfe or rather from and agaynste him selfe to thinges vayne which first would make him worse then they sounde him and afterward leaue him whan he began to loue theÌ„ and leaue him in that euill estate they founde him not So if the world doe vndoubtedly hurt them that loue it and be but payâ—… and trauayle to them that loue it not bicause they hauâ—… 〈◊〉 〈◊〉 nor pleasure where they loue not then followeth it 〈◊〉 loue is onely to be bestowed on God and that â—…n must desyre to be wher his loue is for so natuâ—… 〈◊〉 〈◊〉 loue be true And surely if ther be in vs the 〈◊〉 〈◊〉 〈◊〉 â—…ue of god we can not be asrayde of that â—…ich bringeth 〈◊〉 to him nor loathe to heare of that â—…ithout which we can not come to him And if thâ—… were no more benefit in Death but that he maketh an ende of sinne sithe sinne displeaseth God and â—…aritie willeth vs to loue that he loueth and 〈◊〉 that he hateth we can neither be afraydâ—… nor ill content with deathe which bringeth vs out of the occasion of sinnâ—… and daunger thereby to disâ—…lease God. And although this séeme vnto many hard and vnto some almost vnpossiible mâ—…suring all other by their owne footâ—… y any man who may enioy lyfe should be coÌ„tent or desirous â—…o lâ—…ue y same yet is it not only aprouâ—…â—…ost vndoubted true by y teching of scriptures which no man can deny but also by y exaÌ„ple of infinit martirs wherof each couÌ„try hath had great nuÌ„bers who hauing libertie to flye therby to liue inflamed only with the sire of charitie loue of god were not only coÌ„tâ—…t to be taken but offered theÌ„ selues for his sake whom they louid and that not onely men in whome naturally courage is but women and children whose weake sexe and tender age declared more playnely what true and hartie loue is able to worke which as it brought Christ downe from heauen into earth so being truely rooted in man it is able to draw him from earth into heauen without respect had to him selfe or any thing that is his And thus much spoken of the first parte doth now make the waye open to bring in the second for it may be sayde if there be any meanes to take away the feare of Death and diminish the desire of lyfe who should atteyne to the same so soone as christian men And sith we be all of that number howe commeth it then to passe that so fewe are contented to dye and many so affrayde thereof that neither them selues will thinke of it nor willingly heare other speake of it To the which question although I might in fewe woordes aunswere and say that there lacketh in vs that lyuely and perfect loue of God and the lyfe to come which should be in vs and was in them of whome I spake Yet to make this point more playne for it is lesse to saye all then to touche eache parte of all I finde thrée causes especiall that make men desirous to liue and lothe to dye 1 The one is our weakenesse which séemeth to haue some excuse bicause nature desireth the conceruacion of it selfe abhorreth dissolucion which both taketh away our being and also bringeth with it great gréefe and paynes which men séeing in other and flying in them selfe feare Deathe whose seruants and messengers they are 2 The second cause is either the lacke or the small quantitie of fayth in vs whereby we beleue not or fayntly beleue the meruailous promises of incomparable blysse promised by GOD vnto his faythfull after this transitory and present lyfe 3 But the greatest cause is the third which is a loue and swéetenesse conceaued of this lyfe the goods and commodyties of the same wherewith who so is possessed it can not be auoided but vnto him the very remeÌ„braÌ„ce of death which taketh froÌ„ him that he loueth must be sower bitter as the scripture saith To say somewhat to these thrée things which maketh lyfe swéet death sower is the third part of my matter which I promised to entreate of And for the first which is a naturall weaknes ingeÌ„dering of it selfe the feare of death we can not say it hath no power in vs mortal men sith Christ our patron being more thaÌ„ man confessed to haue some féeling of it in him selfe But if we coÌ„sider that he was weak to make vs strong who gaue the onset made the conquest of death weaknes that not for him selfe but for vs in our nature saying afterwarde to vs be bolde feare not I haue made a conquest of the world And y he hath by taking on him our nature meruelously ioyned incorporated vs vnto him so that by grace participacioÌ„ y is true in vs which by perfection of nature was true in him theÌ„ fynde we that this weaknes remayneth not as before in his force but is inforced couÌ„teruayled by a streÌ„gth geuen vs besides our selues which bicause we should firmely beleue not to be imagined or onely in words but true in déedes God hath shewed it by the example of thousandes of his martirs not flying as before is said but desiring death not fearing but conteÌ„ning it triumphing in tormeÌ„t coÌ„quering in weakenes not saying sad heauie is myne hart vntil death be past but I desire to be in the féeling to begin to lyue swéete is the torture colde is the fire dul is the axe for what is ther in death dreadful
Gregorie sayeth wée went from our countrey meanyng the terrestryall Paradyse for our pryde disobedyence followynge of the visible goodnesse and tasting of the fruite prohibited but wee muste returne therevnto agayne by humilitie obedience contempnyng of the visible goodnesse and by brideling our carnall appetytes And therefore in this lyfe we are called Trauaylers or wafaring men bicause as the Apostle sayth We haue not here any certayne residence but we must séeke for it in the world to come And agayne in another place he sayth whilest we are in this corporall bodie we dwell as strangers from the lord For we walke by fayth and not accordyng to our outward forme And in lyke maner the Psalmist singing speaketh vnto God and sayeth Hold not thy peace though I be a straÌ„ger an alien in thy sight as all my forefathers were Now it is expedyent for a prouydent and circumspecte trauayler that hauing necessarie thyngs for his iourney hée loade not nor ouer charge not him selfe with other things nor that hée staye in hys waye without some reasonable and vrgent cause Neyther yet that hée busie hym selfe to entermedle with thinges done by other men whome hée passeth by in his iourney but that holding the kings highe way and neyther declining on the righte haude nor on the lefte hande and being contented with necessarie foode apparell he make hast incessantly trauayle with all possible spéede to drawe néere vnto his iourneys end So ought euerie Christian to consider that he is but a trauayler or a wayfaring man in this present lyfe and therefore let him so order his whole conuersation that hee obtayne the felicitie which is to come and to attayne to the heauenly and euerlasting kingdome of god Yea let him direct all his steps vnto the glorie of God fulfilling his holy commaundementes and by such vertuous degrees let him aspyre vnto the heauenly habitation For héere vnto the Apostle Paule doeth exhorte vs saying it remayneth that they which vse the benifites of this world should bee as though they vsed it not And that they which be maryed should bee as if they were vnmaryed For the outward shewe of this world shall passe ouer And agayne in another place he sayth Pauing meat drinke and clothing let vs be contented For they which couet to be rich doe light in the snares and temptations of the diuil But happie is he which so knoweth his habitation that he may say with the Prophet woe is mée that my resting place is prolonged He that so sayth and so coueteth to come vnto the euerlasting habitation he is worthily to be called a true trauayler and one that goeth in the right readie way But bicause it happeneth oftentymes that a trauayler séeing sundrie straunge things in his way is delighted therewith and stayeth to behold such things or to seeke and inquire of nouelties whereby he foresloweth his â—…ourney and remembreth not the countrey which hée hath to trauayle vntoo but rather is so drowned in the delights of strange countreys that hée taryeth there for altogither and neuer commeth to his iourneyes end Therefore there is a playner and more perfect way whereby we may goe to the countrey of the chosen Which is that a man doe goe not onely by the wayes and meanes alreadie declared towardes the heauenly habitation but furthermore that hée doe not regarde care for or séeme to sée anye impediment stoppe or let in his way But rather passe by them and dispise them as things which appertayne not vnto him And such trauaylers or wayfaring men are they which care no more for the prayses and commendation of this world theÌ„ they doe for their disprayses no more for prosperitie theÌ„ for aduersitie for ryches then for pouertie Finally which doe not worldly set their myndes on any of the thinges which delight men in this lyfe but doe mortifyedly set lighte by them all as by most vayne trifles and toyes Unto the which perfection the Apostle doeth exhort vs saying wée must alwayes beare aboute vs in our bodies the 〈◊〉 of Christ Iesus that his lyfe may be made manifest in this our mortall fleshe And such were they to whom the same Apostle did wryte you are dead and your lyfe is hidden in God with Christ Iesus And suche also was Ieremie speaking vnto God who sayeth Thou knowest that I haue not desired the dayes of man And suche are all they which doe not glorie but in God the Lord which made them selues strangers and alliens from this worlde And suche an one may properly bée called deade vnto the worlde And yet there is another way higher and more perfect then these Which is To extinguishe all selfeloue and to bée rauished in diuyne charitie and thereby to loue our sâ—…lues in Christ Iesu perfectly and spiritually Not onely that trauaylerlike we can eschue the impediments stops in our way to God neyther yet onely that deadmanlyke wee can set light by the prosperities and pleasures of the worlde but also that we abhorre with all our harte all thinges wherevnto the worlde cleaueth as ryches delightes lustes of the fleshe promotions vayne prayses of men and frée skope to doe what we list Yea let vs with all our harte abhorre detest and flye from all these thinges â–ª as griefes and deadly tormentes of the harte bicause suche things doe rather hynder and â—…oppe then further our helpe forthwardes our course to God and our iourney to the heauenly habitation To conclude let vs with all our hartes iâ—…brace cleaue to and desyre all suche thinges as the worlde accoumpteth a Crosse. Which are aduerâ—…tyes or harde conditions as abstynence watching disciplyne desyre to bée vnknowne to the worlde loue to bée contempned thereof and ioyfullye to beare all barde punyshementes for the loue of god Knowing that these thynges wil be profitable vnto vs as well for atteyning vnto our iourneys ende as also to make the goodnesse of God satisfyed and pleased with our forewardnesse whereby we may escape the punyshementes due for our heynous offences and procâ—…de in grace to our heauenly habitation Yea héereby wée are made lyke vnto Christ which susfered for vs and therefore shall lyke vnto hym receyue a ioyfull rewarde in the lyfe to come And héerevpon we may reioyce héerein as in great treasures and as the wicked and reprobate doe reioyce and glorie in the prosperities of thys world For suche as attayne vnto this perfection may say with Paule God sorbid that I should glorie but onely in the Crosse of Christ by whome the world is crucified vnto mée and I vnto the worlde In lyke maner may wée bâ—… thought crucified and not onely alyens as the first nor dead as the second sort For in this third degrée of perigrination the very height of all christian puritie doth consist And such were the most blessed Apostles who being scourged and reproued by the high priestes did goe away reioysing oute of
vexation gyueth vnderstandyng and he which hath once tasted of the â—…odde is afeard to come vnto it agayne Yea it maketh a man humbly acknowledge and bewayle his offences Whervpon the Lord sayeth I chastise thée least thou shouldest séeme giltlesse in thyne owne conceipt And agayn as Hieremie saith Thou hast chastysed me O Lord and I am become skilfull thereby Finally such chastisement disposeth a man to greater delight in his iourney and if it be patiently borne it obtayneth great reward in the heauenly kingdom And therfore it is that God doth manifoldly chastise and correcte the elect in this lyfe yea he doeth reproue and amend them as he sayth Those whome I loue I chastise and reproue them Whereby it may playnely appeare that suche as God doeth not punishe in this worlde but suffereth them to wander vntouched yea and doeth prosper them in this worldly prosperitie although they be replenished with many excéedyng great vyces and suffreth them to clyme alofte and to lyue Lordlyke at theyr pleasure they are not of the electe number but of the reprobate For it is written All they which haue bene faythfull and pleased God haue passed by many troubles And the Psalmist sayeth manifolde are the tribulations of the iust And therefore though the reprobate be not chastised of God with a fatherly correction that is for theyr desertes Whereby they haue so incurred the wrathe and displeasure of God that he vouchsafeth not to correcte them in this lyfe but lettes them remayne vnto eternall tormentes in hell fyre And therefore the Psalmyst sayeth of the reprobate and vnthankefull sorte I haue let them loose euen accordyng to the desires of theyr hartes and they shall wander in their owne inuentions To conclude the holy Prophettes séeming with the imperfecte to woonder at thys temporall prosperitie of the wycked and the manyfolde afflictions of the iust did thus talke with the Lord saying O Lord thou arte iust if I argue with thée yet neuerthelesse I wil speak iustly vnto thée Wherefore doeth the wicked prosper in his wayes and it is well with all them that conspire agaynst thée And another sayeth wherfore doe the wiâ—…ed lyue they are raysed vp on high and replenished with riches and the sâ—…ourge of God toucheth them not Yea surely suche as are yet vnperfecte are woonte to meruayle hereat and are in maner withdrawen or turned backe from seruyng of God whyâ—…st they behold them selues afflicted But such as are perfect doe neyther woonder so nor are moued knowyng well enâ—…ugh that GOD for the causes before rehearced and for other secrete causes knowne to hys diuyne maiestie doeth afflicte and skourge the electe and leaueth the reprobate vnpunyshed And therefore welbeloued I wryte these things to make thée warie and watchfull and to the end thou mayest bee afeard to bee accompted amongest the râ—…probate if thou fynde thy selfe infinitely prospered sinning vnpunished suffring none aduersitie glorying in corporal commodities liuyng after thine own lust pleasing men praysed extolled and magnified in this world For the Psalmyst sayth God hath broken in sunder the bones of them which please men They are confounded bicause God hath forsaken them And is not this a horrible saying a terrible worde But the Apostle witnesseth the same saying If I shuld yet please men I should not be the seruant of god Yea our sauiour him self sayth woe be vnto you when men blesse you and speak wel of you WhervpoÌ„ Augustine answereth This world is more dangerous when it séemeth mylde and flattering then when it is troublesome And is more to be taken héede of wheÌ„ it entyseth it self to be lyked and estéemed then when it forewaâ—…neth and enforceth it selfe to be contempned and set lyghte by And according to Gregories opinion God chuseth them whom the world forsaketh And therevpon the Apostle sayde agayne Take héede and marke your vocation brethren for there are not many wise men accordyng to flesh and bloud nor many mightie nor many noble worthie amongst you But God hath chosen those which séemed â—…oolish poore to the worlde that he may confound and ouerthrow therby these worldly wyse men And he hath chosen the weakelinges of this worlde that hee may thereby confounde the stronge and mightie And behold he hath chosen the vnable and contemptible things of the worlde Wherefore my dearely beloued let it not delighte thée to lyue and be conuersaunte amongest the mightie and rich potentates of this world nor to kéepe company with the carnall and dreadlesse wightes but alwayes associate thy selfe with the better sorte and best learned that thou mayest proâ—…tte in wysedome and vertue Least thou be dampned togither with this world and so léese thy lotte and herytage amongest the eleâ—…e For if thou wilt beléeue Hicrome he will tell thée that of a thousande ryche and mightie men sharce one is fouâ—…de fit or worthie for the kingdome of god Therâ—…ore pray thâ—…n vnto God that hée vouchsafe so to punyshe and correct thâ—… presently that thou be not condempned hereafâ—…r â—…petually For thou arte not better then was 〈◊〉 which was sanctified in hys mothers wambe And yet he sayeth correct me O Lord but in thy iudgement and not in thy farie least thou bring me to nothing For as the 〈◊〉 testifâ—…eth If we be without correction disciplyne we are no sonnes but bastards Wherefore thinke nothing more hurtefull then to abyde amongest the vnfearefull vayâ—…e and wicked company nor on that other syde thinke nothing more holesome then to remayne amongest the godly feareful and deuout sort For follow thou reason and not affection If thou holde not thy selfe instantly in the feare of God thy house will quickly be ouerthrowen and subuerted For the fâ—…are of God doeth drawe backe from sinne And therevpon Salomon sayde He which feareth God doeth neglect nothing Then he holdeth him self in the feare of God which instantly and vncessâ—…ntly is careful least he shuld offend him Or least he should sinne and incurre the daunger of dampnation Now by this house in this porâ—…ion of scripture mencyoned is mâ—…nt our harâ—…e wherein we dwell and abyde by cogitations and afflictions And this house is soone subuerted and ouerâ—…hrowen by falling into the most gréeuous and odyous sorte of sinnes and offences Whereby all grace mercie is taken away and the sinner doth spiritually dye therein vnlesse he conuerte vnto the feare of god Whereby it appeareth consequently that he shall hardlye eschue and auoyde these gréeuous and greatest offences which doeth not dayly accustome him selfe to eschue the least faults transgressions For the common custome of triflyng faultes and misdéedes doe bryng with them the fallyng vnto greater enormities Since the least doe dispose and as it were prepare a man vnto the greatest Yea they take away the feruentnesse of charitie and doe hynder and let the increase of grace in vs Wherevpon the holy fathers affyrme He that is negligent in small
things doth by a little and a little fall and â—…lyde away altogither So that my singulerly beloued if thou wilt continue in the state of health grace and charitie that is to say out of all gréeuous sin and cause of dampnation doe not onely be diligent to auoyd the greatest offences but the least also For otherwyse thy fruites are deade before the face of god Whose voice wheÌ„ the shéepe heareth not he strayeth and wandereth Now it is a gréeuous sinne and offence more to cleaue and stick vnto to be more delighted and affected in the create frayle and vayn things of this world then God him selfe Whervpon Hierome sayeth A mynd dedicated vnto God should as well beware of the least as of the greatest offences Knowing that accompt must bée rendered of euery idle word And therefore Gregorie sayth He that taketh not héede of the least falleth into the greatest offences Then such as doe dayly follow vanities laughyng bablyng sportyng dallying wandring here and there and accustomyng them selues to all lightnesse and in the meane whyle doe very seldome or neuer repent or amend how can they choose but become culpable also of greater enormities Therefore let no man â—…oye â—…latter neglect nor beguyle him selfe But the better to auoyd and eschue these â—…ares of the diuill these knottes of temptation as slouth and negligence yea and the better to procéede and increase in goodnesse and in all vâ—…tue and grace it is greatly auayleable to haue a faythfull godly wary expâ—…e iust wyse and entyre familier friend Unto whom a man may be bolde to lay opeÌ„ boldly all his secrets doubtes and scrupules And by whose godly aduyce he may be instructed kindled by his exhortations and helped by his assistant prayers For the frendship of such being founded on godlinesse and honestie is of great force and efficacye before god Wherevpon the auntient fathers sayde that the fraudes and temptations of the diuill are by no worldly meanes more repulsed nor defended then by the socyetie of a zealous friende vnto whom a man may laye open his harte and mynde Least the power of the diuil being secretly shutte therein doe infecte and vtterly distroy it And therevpon it is written A faythfull friend is a strong protection And he which hath founde such an one hath a great treasure There is no comparison to a faythful friend neyther can the weight of Gold nor siluer counterpeyse hys fayth A faythfull friend is a medicyne of lyfe and immortalitie and suche as feare the Lorde shall fynde suche friendes And in another place hee sayeth Blessed is hee which fyndeth a faythfull friende For since man is naturally a lyuing creature which defireth company it is naturall say the Philosophers that he should be helped And since man is not a good iudge ouer him selfe it is expedyent that hee open his griefe and conscyence to some other more méete to iudge thereof Therefore harken vnto counsell and bee not ruled by thyne owne sensuall appetyte But endeuour thy selfe to eschue all familyaritie societie of wanton worldlings for that is greatly hurtfull to thy soule God is a spirite as it is written in the fourth Chapiter of John and they which worship him must worshippâ—… hym in spiryte and truth And although wee ought deuoutly and carefully with all reuerence to performe and execute all the workes of God for hée is accursed which doth the worke of God negligently yet those actions of vertues which are immedyately and without any interim done and exercysed about God ought to be done and exercysed with a greater reuerence and singular zeale Now prayer singing of Psalmes and adminystring of sacramentes are actions of vertue pertayning vnto Gods honor And therefore they are to be executed with all diligence and perfection Wherevnto first is requyred the obseruation and kéeping of the diuyne precâ—…ptes For it is written Hee that declineth his eare least hee should heare Gods law hys prayer is execrable And agayn Cursed are they which declyne from thy commaundements Therfore first the conuersation must be made conformable vnto the prayer and nexte the harte must be vnyted vnto God by often proofe and continuall attentyuenesse For of suche as are backewarde and doe not attende the Lorde spake by Esaye saying This people honoreth me with their lippes but their harte is farre from mée And the wyse man sayde Before prayer prepare thyne harte and soule and be not lyke vnto a man which tempteth god Therefore attentiuenesse is chiefly necessarie and ought to be alwayes in the begynnyng of prayer and singyng of Psalmes For the vertue of eche good beginninâ—… doeth shyne in as muche as followeth and the latter ende followeth vertuously by guyde of a good beginning Furthermore for as much as there are thrée sundry effects in prayer that is acceptation with God obtayning of that we craue and a certayne swéete refection of mynde which be féeleth that prayeth the before named attentiuenesse shal be sufficient to the former two of these affectes But vnto the third there is requisite a continuall and mightie attentyuenesse For according to Basilles wordes Euen as the taste of the mouth doth discerne and taste euerie morsell or péece of the bodily sustenaunce whilest it cheweth and gnaweth it euen so the inwarde taste of the soule oughte in prayer and singyng of Psalmes to marke and taste the sence of euerye worde and sentence And that the forenamed actions and dueties may be perfectly discharged and executed there is required a great warynesse and watchfulnesse of â—…arte and an affectionate recollection or repiticion of 〈◊〉 towardes god And therefore some haue thought no 〈◊〉 nor payne comparable vnto hartie prayer But such prayer and singing of Psalmes is of great and excéedyng great efficatie towardes the obtayning at Gods handes of all things which we doe healthfully requyre And there vpon Christ sayd True worshippers and prayers shal worship and pray to the father in spirit and veritie And Basille sayeth the diuyne helpe is to be craued not â—…ackly nor with a mynde wandring here and there for suche an one shall not onely fayle to obtayne but further shall styrre and prouoke God to anger For it is requisite in tyme of prayer to behaue our selues purely and stoutly Stoutly that wée may reuerently and ioyfully attend the Lord our god Not sloughfally nor sléepily gaping and yawning neither whisperyng and muttering and cutting of our words in the middest but with a stout and couragious sounde as best becommeth let vs pronounce our desires before the holy Ghost Then purely also that we thinke vpon none other thing but the Psalme or prayer which wée sing or say For the holye ghost will not acceptably receyue that which is profered if we neglecte that which is due vnto him And pray not nor sing not ouer hastily In praying and singing of Psalms we haue two especiall things to marke and attend That is our owne myserie and Gods mercie To the ende