that his owne errour may be hidden 1. Cóncerning Pietie towards God The same Seneca saitb 1. A good man ought to be very deuoutly giuen towards God And to worship God for his excellent maiestie and singular nature 2. The first seruice of the Gods is to Hee speaketh in the plurall number as a Heathen man belieue in them or to belieue that there are Gods Next to giue vnto them their honour and goodnesse To knowe that it is they that gouerne and rule all things by their power that take the charge of mankind 3. He worshippeth God that knowes God neither shall any man profit sufficiently except he conceiue aright in his mind what manner of one God is hauing all things bestowing all things giuing benefits fréely And Epictetus If wee bee well aduised what else should we doe either publique or priuate but celebrate and praise and giue thankes to God should wee not both while we are digging and while we are ploughing sing this hymne vnto God Great is God who gaue vs these instruments wherewith wee till the earth Great is God who gaue vs our handes who gaue vs power to swallowe who gaue vs our stomach who maketh vs to growe secretly to breath sleeping these things are to bee sung in euery thing and a diuine hymne to be sung because hee hath giuen vs vnderstanding of things and power and reason to vse them And soone after he proclaimeth If I were a Nightingall I would doe the kinde of a Nightingall If a Swanne of a Swanne Now that I am a reasonable creature I must praise God This is my dutie this I doe neither will I leaue my station as long as I may and I exhort you to vse the same song And Seneca The Godhead is a great thing I wot not what and greater than I can conceiue which while we liue wee endeuour to knowe and to approue our selues vnto him Thus speake these Heathen men Shall we be astonied at these things or shall we not rather be ashamed Againe Seneca The end iâ— to followe God But to followe God is to submit our owne mindes to the minde that gouernes all things as good Citizens submit themselues to the Lawes of the Citie And againe the same Seneca I doe euer will rather what God will than what I my selfe I wil be ioyned and cleaue to him as his seruant and attendant with him I desire with him I cease to desire and simply and in one word That that God wills I will O Words bred procéeded from heaueÌ„ O Epictetus saith Lipsius that I were so affected with thée Againe the same I dare lift vp mine eyes to God and say Vse me hereafter where thou wilt and how thou wilt I haue good cause to consent with thee I am of one mind with thee I refuse nothing that seemeth good to thee Leade me whither thou wilt cloath me with what garment thou wilt Wilt thou haue me beare office in a common-wealth wilt thou haue me liue a priuate life wilt thou haue me to bide by it or to flee to bee poore or rich I doe not onely agree to bee and doe what thou wilt haue me but in all these thinges I wil defend and maintaine thee against other Againe the same We must so conforme our selues that we may obey God and be content with all things that happen and willingly follow As which are â—â—don proceed froÌ„ the best mind euen God This is an high courage that yeeldes it selfe to God Againe A wise man if anie thing happen knows it is the Law of nature hee will call to minde that old rule Follow God Againe We are borne in a kingdome to obey God is libertie Seneca out of Epictetus Duc mo parens celsique dominator poli Quocunque libuit Nulla parendi est mora Adsum impiger fac nollo comitabor gemens Malusque patiar quod pati licuit bono Sic vivamâ—â— sic loquamur Guide me O father Lord of the highest skye Whether it shall please thee to thee will I hye Be it thou denie me I will follow sadly And will suffer euill as a good man gladly Let vs so liue and so speake We enter â—nto the Temple saith he soberly comming to the sacrifices we cast downe our countenance humbly we take our gownes with vs and frame our selues to all signes of modestie 2. Concerning knowledge of our selues The same Seneca 1. The beginning of saluation is the knowledge of our sinne And it skilleth much more what thou séemest to thy self than what thou seemest to other 2. Surview euery corner of thy mind and though thou knowe no euill by thy selfe yet sometime as the said Seneca often saith it behoueth thée to forget what thou art and it is a good thing and profitable for some men to be ignorant or himselfe that is not to know his abilities that he may rather in feare leade a moderate life than in pride an insolent immoderate Otherwise as Socrates said The knowledge of our selues is the cause of much good and the ignorance of our selues is the cause of much euill 3. Concerning wisdome The same Seneca 1. The exercise of holsome studies is commendable though it bring no present fruit 2. Studie not to knowe more than other but to know better the is with more fruit To desire to knowe more than is sufficient is a kind of intemperance 3. A wise man must not goe alwaies in one pace but in one way 4. A wise man is skilfull to ouercome euills but a foole is wearie of himselfe 4. Concerning Prudence 1. Prudence is a present notion or vnderstanding forecasting things to come or that may happen 2. If thou embrace Prudence thou shalt be euer the same as varietie of time causes doe require so thou shalt apply thy selfe not changing thy selfe at all but rather fitting thy selfe to euery occasion As the hand which is the same both when it is stretched to a spanne and when it is pressed to a fift 3. If thou desire to be prudent intend thy foresight to things to come and propose to thy minde whatsoeuer may fall out Let nothing be sodaine to thée but foresée all aforehand for he that is prouident neuer saith I did neuer thinke this would haue beene so because he standeth not in doubt but expecteth he doth not suspect but auoideth 4. If thy mind be prudent dispose thy actions according to thrée times Order things present foresée things to come Remember things past For he that neuer thinketh of things past looseth his life hee that neuer forethinketh of thinges to come falleth vnawares into all daungers The heathen esteemed their Philosophy ChristiaÌ„s must esteeme the word of God 5. Concerning true libertie 1. To obey God saith Seneca is true libertie and that true libertie may happen to thée thou must serue Philosophie That onely studie is called liberall because it bringeth libertie 2. It is true libertie not to feare men nor fortune nor to will
whereof is comprised in this Sillogisme or reason Cursed is euery one that abideth not in al thinges that are written in the Lawe to doe them From hence the conscience gathereth but I haue not a bidden in them wherevpon it concludeth Ergo I am accursed Héerevpon ariseth that sorrow or rather horror of mind not so much for sinne which is in the assumption as for the punishment of the Curse which is in the conclusion This Terrour of the Lawe if the grace of the Gospell come not betweene would driue a man to desperation 2 The second sorrow is for Sinne it Sorrow of offence 2. Cor. 2. selfe and for the Offences committed against God it is called Godly sorrow or a sorrow to Saluation The Efficient cause of this sorrow is Efficient cause the holy Ghost who in this case is called the Spirit of Adoption whereby we cry Spirit of Adoption Abba Father This openeth our mouth and enlargeth our hart to call God our Father and to call vpon him familiarly Now the Instrument whereby the holy-Ghost doth worke this sorrow or Instrument rather loue in our hearts is the Preaching of the Gospell the somme whereof is comprised in this Sillogisme or reason Hee that beleeueth shal obtaine remission A Sillogisme of sinnes shal be iustified and saued From hence the hart by Faith gathereth but I beleeue Ergo I shall obtaine remission of my Sinnes I shal be iustified and saued In this cōclusion as their is matter of vnspeakable ioy So also there is in that same matter of sorrow which is conceaued vpon the knowledge of Gods mercy for offending so mercifull a father Of this sorrow the same Bernard saith Bernard When I bethink me how I haue offēded my heauenly father I haue good cause to be ashamed Sorrow though I be not terrified He hath voluntarily begotten me by the worde of Truth Hee spared not his only begotten for me so begotten So he hath shewed himselfe a Father to me but I haue not againe shewed my selfe a Sonn to him With what face do I now lift vp mine eies to behold so good a Father being so bad a Sonne I am ashamed that I haue cōmitted things vnworthy my begetting Iam ashamed that I Or my kind haue liued so degenerate frō such a father O let mine eyes gush out with water Let confusion couer my face Let shame ouerwhelm my coūtenance darknes possesse it Let my life languish in sorrow and my yeres in mourning fie for shame whatfruit Rom 6 had we of those things wherof we are now ashamed If I haue sowne in the flesh I shal reape nothing of the flesh but corruption if in the world that also passeth the lusts thereof what I haue not beene ashamed wretched mā to preferre transitory vaine thinges whose ende is death before the loue and honor of my Eternall father I am confounded I am confounded to heare If I be your Father where is my honor c. Reuersion or returne to God A descripti-of God 2 Hauing turned frō sin y◠worst euil return to God the best good whom thou hast forsaken Take a view of God who calleth thee to whom thou must haue recourse He is Ens Compleat absolute of himselfe the chéefest good most simple most perfect therfore diuine Eternall before all things in all things after all things and in the highest degrée within all things not included without all things not excluded aboue all things not lifted vp vnder all things not cast downe to this Ens return thou Hee is the cheefe good most actuall most liberall indefficient perfect in him all goodnes Essentially and aboue all Excellency is found from him all goodnes is deriued to all creatures without any diminution to himselfe By cleauing vnto him by Faith and Charitie all the Saints are made good and happy whom by communion and participation of his goodnes he doth fill and as it were make drunke with plentie To this most excellent and most bountifull good returne that being deliuered from euill thou maiest be made pertaker of good Now thou doest returne by Faith and How to remine confidence of minde wholy resting in the mercy of God the Father through Iesus Christ and his merits This is a wonderful and supernaturall faculty of the hart apprehending and receiuing of Christ by the holy ghost and applying him to our selues Heareof riseth an internall and effectuall An Internall perswasion perswasion by the forcible working or certification of the holy Spirit concerning the mercy of God the Father in Christ Verily verily I say vnto you hee Ioh 6. that beleeueth in mee hath Eternall life Item beleeue in the Lorde Iesus and thou Act 16. Ephes 3. Eph 1. shalt be saued Item By Christ wee haue an entrance through confidence Item In whom yee haue hoped after that yee hard the worde of Truth euen the Gospell of Saluation In whom after ye beleeued yee were sealed with the holy spirit of promise Item Which spirit testifieth to our spirit Rom. 6. that wee are the sonnes of God But that this Faith which is the frée The practise of Faith gift of God and is not giuen to euery one may arise in thy hart First thou shalt doe thy endeuour to The knowledge of the Gospell attaine the knowledg of the Gospel by the illumination of the holy Ghost My iust seruant by his knowledg shal iustefie many Especially thou shalt labour by an inward sence of thine owne wants to consider the promises of the Gospell whereby thou shalt giue an assent to the Gospell hard that thou be not in that number of whom it is saide That the Worde hard Heb. 4. did not profit them because it was not ioyned with faith in them that hard it For God would haue all men to be saued and to come to the knowledge of the Truth Secondly thou shalt conceiue Hope of pardon whereby thou shalt beleeue that Hope of pardon thy sinne is pardonable though it be not yet pardoned thou shalt say with the prodigal Luke 15. sonne I wil arise and go to my Father and wil say vnto him Father I haue sinned against heauen and against thee neither am I worthy any more to be called thy sonne make me as one of thy hyred seruants Thirdly thou shalt eagerly hunger and Hungring thirsting for grace thirst for his grace whieh is offred thee in Christ and shalt earnestly begge that He who is Alpha and Omega the first and the last will giue thee of the fountaine of liuing Water freely When thou art proceeded thus farre Christ doth count thee happy Blessed are they that hunger and Math. 5. thirst after righteousnes for they shal be satisfied Fourthly thou shalt come to the throne Accesse to the throne of grace Heb. 4. of grace that by apprehending Christ there thou maist finde mercy with the father Now in
coÌ„mitted or at the least way declineth froÌ„ it and chooseth hereafter the good that is to be done or enclineth to it In the hart the change is thus wrought 3 In the hart The hart hateth and detesteth the euill hitherto done and loueth and pursueth the good hereafter to be done Cease therefore to doe euill and learne CoÌ„clusion Esai 1. psal 34. Rom. 13. or else study to do well or depart from euil and doe good Item Cast away the works of darknes and put on the armour of light Item Walke in the spirit and fulfill not the lusts of the flesh Item Put yee one the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof And Christ himselfe saieth deny thy selfe and take vpp thy Crosse and follow me Beginne therefore being turned from euill and returned to good to bring forth Fruits of CoÌ„uersion fruites worthy of amendment of life and apply thy selfe to the study of holinesse or new obedience 1 Thou art bound as a creature to the Obligations between God us Creator I wish thee often to pay the debt of gratitude 2 Thou art bound as a seruaÌ„t to his lord If I be your Lord where is my feare 3 Thou art bound as a childe to his Father thou art a child by creation and regeneration reuerence therefore Almightye God as thy best Father 4 Thou art bound as a client to thy benefactor the benefits of God towards thée are exceeding great therefore exceeding great thankes are due to him What fruites Beginne therefore to shew thy good life and obedience to God in louing God and thy neighbour 1 The loue of God is conceaued in thée by the knowledge and consideration of The loue of God the fatherly affection of God towards thee It is brought forth by a confidence in Christ it groweth by the spirit of faith it is strengthned by the cogitation of the heape of Gods benefits both corporal and spirituall it appeareth in our obedience vnder the Crosse and holinesse of life 2 The loue of our neighbour is brought forth and maintained by the loue of God The loue of our neighbour 1 Iohn by the commandement of God by the bonde of nature and grace Hee that sayeth he loueth God and yet hateth his Brother is a lyar and the loue of God is not in him But beginne the holy study of eyther loue to testifie that thou art turned from The end of godlines sinne and returned to God that thou hast renounced Satan that thou hast submitted thy selfe to God that thou art a companion of the most chaste spirits in heauen That thou art a fellow of all that feare gods name on earth That thou art the Temple of the holy Ghost wherein whole burnt Offringes and incense is offred and the hornes of the Alter are decked with boughs flowers of obedience Beginne to day deferre not make no long Dangers of delay Vncerteinty of life delayes for feare of these dangers insuing 1 Meditate with thy selfe the vncertaintie of thy life Surely thou must watch and pray for thou knowst not either the day or hower wherein the Lord will come take heede thou be not ouertaken by gods iudgement at vnawares Heaping of sinne is tresuring of wrath Rom 2. 2 Know thou the by dangerous delay the tresure of many sins of gods wrath grieuous punishments is gathered together Thou by thy hardnes and hart that cannot repent doste treasure vp to thy selfe wrath against the daye of wrath and declaration of the iudgement of God The angels griefe Luke 15 3 Be thou affraid to offend the holy Angels who verily reioyce at the repentance of sinners eueÌ„ as doubtles they sorrow at their securitie in heaping sinne vpon sinne Induration by alienatioÌ„ from God 4 Call to mind the dangerous alienation from God which is procured by daily encrease of sin way moreouer with a secret â— serious coÌ„sideration in thy soule the induration that wil follow for the longer thou deferrest thy conuersion the harder it will be A young man walking after his owne way when he is olde will not depart Prouerb 22 from it Thou knowest thy saying Late repentance is seldome true Repentance 5 As much as in thée lieth take héed of an An euill Conscience euill conscience which custome and continuance in sinne doth breed and nourish There is no greefe bitterer then a gnawing Conscience 6 The longer thou stickest in thine old DepriuatioÌ„ of Grace sinne the longer thou art depriued of the sweet ioy of the holy ghost and spirituall consolations 7 Thou shalt encrease the ioy and Satans Ioye pleasure of Satan thy enemie by drawing after thee along corde of inueterate or old grâ—wen sinnes Thinke it a true saying Sinnes are the delights and dainties of the Diuell Examples Tragicall 8 Finally view the Tragicall endes of all such as haue euer drawne along the day of there Conuersion Call to remembrance the horrible destruction of the olde world the Sodomites Egiptians Iewes The Churches of the East and other that were impenitent Be not flack Syrach therfore turne vnto the Lord and put not off from day to day thy conuersion for sodenly shall his wrath come and in the time of vengeance he will Ierom. to Cilantius destroy thee Too long custome of sin makes the way of vertue rough and vnpleasant After any vice saith Bernard is confirmed Bernard by many yeares custome a particular and as it were a miraculous assistance of Gods grace as needfull for the ouercoÌ„ming and rooting out thereof A question to a secure sinner Both waies catching The same Bernard saith Thou that makest so vnequal a reckoning w e thy selfe perseuering in thy euil vngodly life tell me Doest thou belieue that the Lord thy God will pardon thy sinnes or doest thou not beleeue If thou beleeue that thou shalt finde no place for pardon what greater folly can there be then to sinne without hope of pardon But if thou thinke that hee is good gentle and mercifull who although he haue bin offended yet he is readie alwaies to pardon thy sinnes Tell me I pray thee what greater frowardnesse can there be then to take occasion to offend him the more whom there is cause thou shouldest loue the more And S. Augustine we must preuent Augustin the day which is wont to preuent vs. And the same He that is first forsaken of his sinnes before he himselfe doe forsake them is not freely condemned but as it were of necessitie late repentance deceiueth many And Ambros Not to sin is onely proper to God Ambrose but it is the part of a wise man to amend and correct his error and to repent him of his sinne And Cassiodorus A mischiefe the longer it continueth the more it encreaseth but a speedy correction of sinne is a curable good And Saint Augustin Though God haue promised pardoÌ„
to him that repēteth yet he hath not promised leisure to liue till tomorrow to him that sinneth The second member Nedifice Faint not neither goe backward THou knowest hast found the way of life thou art entred into it walke in it with thankesgiuing No man Transitiō by onely knowledge of the way hath attained to the end except he also walke in it Thou art entred the way hold on thy purposed course approach euery day chéerefully to thy GOD by faith in heart by studie of godlinesse by true loue depart further daily from Sathan the world and thy selfe But in fleeing beware of vanitie and inconstancie that thou faint not or goe backward Thy repentance and thy life are determined Repentance and life one end August by the same ends for the whole life of a Christian man is a continual exercise of repentance The action of the second repentance which followeth the first through our whole life which wee lead in this mortal flesh must be vndertakē with perpetual supplicatiō of humilitie 1. because no mā desireth the eternall incorruptible immortall life except he repēt him of this temporal corruptible mortal life Secondly howsoeuer euery mā doth glory that he hath tamed his body so y◠being crucified to the world hee doth chastice his members from all euill workes hauing brought them in subiection yet let him vnderstand that all these thinges are giuen him he hath them not of himselfe Not onely therefore because of our very mutabilitie ignorance and for the malice of the day but also because of the very contagious dust of this world we ought to repent vs daily Here therefore is néede of a continuall Mortification vivification Mortification of the flesh and vivification or quickning of the spirit Faint not beare it out and bée stout thy labour will one day auaile thée The greater thou art the more laborious The greater the greater conflicts shalt thou be being deliuered from Sathan and made the sonne of the highest thou hast gottē an high pitch of glory thou shalt therefore haue the greater conflicts with labour and dangers Nothing Alexāder was more Kingly in Alexander than his labour And to thée being a great Kings sonne now reconciled to thy father nothing ought to be more glorious then this spirituall labour Life life I say eternall giues nothing to men without great labour no man attaineth to the highest without labour Sometimes thou Preoccupation shalt be in danger what then he that attempteth great matters shall be in danger and great things will be enterprised with great perills and the greatest good things are not without some great euils Spare not therefore to bestow thy labour though there be danger where honor and reward are to be hoped for But be wise A minde that knowes how to feare knowes how to aduenture warily be well aduised of the danger and thou shalt be wary to auoide it Two brāches Here two things are to be done We must resist Temptation We must take héede of Relapse When thou art entred the iourney of Temptations Christian Pietie and Charitie thou shalt not be frée from temptations But take a good courage 1. For God to whom thou art returned Causes of temptations God and why will trye his new souldier But God would neuer suffer thée to be shaken in the siue of temptations were it not for his owne greater glory and thy greater profit who art tempted Both that thou mightest be stirred vp to desire the rest of our celestiall countrey and be drawne away from the loue of this presēt world also that thou mightest knowe from whence strength to resist is ministred vnto thée Here thou must haue these aides in a readines First be feruēt in praier that thou maist Aydes Praier Psal 6. Hope say with Dauid Let thy hand now cease Item Lord reproue me not in thy furie Secondly stir vp thy hope of Gods mercie for he that now chasteneth vs is our father who therfore doth now shew himselfe a father that he might not hereafter shewe himselfe a most seuere iudge God 1. Cor. 10. is faithful who will not suffer you to be tempted aboue that which you are able to beare but will with the temptation giue succes that ye may be able to bear it Thirdly let inuincible patience strengthen thée Whereupon Bernard Patience on the Psal He that dwelleth saith Glorifie and beare Christ in your body A Psalm 9◠pleasant burthen a sweete waight a holsome farthel though it seeme sometime to presse vs down thogh it punch our sides though it whip vs when we winch againe though it pinch our chawes with bit and bridle yet it doth very happily restraine vs. Be thou as a yoked Iumentum or drawing beast that thou maist say with Dauid I am become as a beast vsed to the yoke This similitude consisteth not in brutishnes but in imitation of patience 2. The diuell an aduersary and a tempter wil sift thée and vexe thée whom The diuel and why thou hast forsaken He séeketh the ruine and destruction of thy soule and by infinite engines and great force laboureth to ouerthrow thée But resist and faint not Though he be most subtile yet thou Aides Subtile that art a tender plant of God as Bernard speaketh not hauing as yet thy sences exercised to discerne good and euill followe not the iudgement of thine owne heart abound not in thine owne sence least that craftie huntsman entrap thee being vnwary Humble thy selfe vnder the mightie hand of God take counsel of the holy Scriptures hear the aduise of holy men who knowe better the wiles of that hunter Solicite God by prayers and knocke at heauen gates Though hee be very strong and as a roaring Lion yet be thou armed with Strong faith in Iesus Christ whereby thou maiest daunt the force of Sathan studie to leade a godly life as much as thou canst by Gods grace In all things or aboue all saith the Ephes 6. Apostle take the shield of faith whereby ye may quench all the fiery darts of that wickedone And S. Peter saith Resist the diuel being strong in faith 1. Pet. 5. Though hee be most cruell yet since the triumph which Christ crucified got Cruell ouer him he is become most cowardish Resist the Diuel saith Saint Iames Iames. 5. and he wil flye from you And Gregory He is strong against them that consent to him hee is weake against them that resist him if consent be giuen to his suggestions he is as a Lion if he be resisted he is as an Ante. 3. Oftentimes we our selues doe tempt Our selues our selues being domistical or priuie enemies to our selues by our carnall lusts Euery one saith Saint Iames is tempted Iam. 2. when hee is drawne away by his owne concupiscence and snared as a fishe with a baite Against this inward enemie thou must Aides
those businesses and occasions which either hold him in sin or stay him from the race rule of vertue or casteth him into such sinnes as can be by no means excused And so much the greeuouser is the fal as the degree of holines from whence we fall is higher 1. First therefore thou must deliberate Remedies of a newe kinde of life more earnestly to be pursued by a renouation of serious repentance and faith 2. Meditate with thy selfe on thy end which may be sodaine and cannot be auoided and other the last things which follow death 3. Consider that Hypocrisie and dissembling is most odious to God A simple nature saith Bernard such as God is requireth simplicitie of heart woe be to the sinner that entreth the land two waies for no man can serue two maisters 4. Viewe and waigh the life of luke-warme frozen cold men that knowing it thou maiest dislike it disliking it in others thou maiest amend it in thy selfe 5. Cowardnesse and feare must bee Pusillanimitie to be mortified mortified for when a man is entred the way of Christ the mind many times is assailed with griefe either by expectation of some euill or danger approaching or by desperation of safetie or deliuerance from some euil or danger present But bee not dismaied in thy minde Heare and pray to him who saith Say to the faint harted be of good courage and faint not And say with Dauid I Esay 35. Psal 54. did waight for him who saued me from my pusillanimitie of spirit and from the tempest Why fearest thou O thou coward Feare argueth a base minde conceiue a firme hope of the prouidence of God whē Exhortation thou striuest with the anguishes of Pusillanimitie thou must lift vp thy minde to Gods prouidence Resist with a good courage and set thy selfe by the helpe of Gods spirit against the whole rout of phantasies Discusse saith Gregory the mistes of mourning least thou who in the time of tranquillitie didst thinke greatly of thy sefe in the time of perturbation doe confound thy selfe with the terrors of thy base thoughts Peraduenture God will bring thée by this Good effects Pusillanimitie to a studie of humilitie that by it that loftie pride which euen in good actions lieth in waight euen for holy men may be laide flat or hee hath a purpose to purge thy soule of that affection of selfeloue whereby oftentimes thou art wont to please thy selfe more than is méete How be it what is it that thou néedest Comforts against sundry sorts of feare The crosse greatly to feare or be amazed at 1. Is it the Crosse or Affliction If thou be godly the crosse and affliction is to thée ineuitable or not to be shunned it is profitable honorable and glorious it confirmeth thine adoption it renowneth thy vertues it banisheth vices Beare therefore the crosse with a good courage 2. Doest thou feare the anguish of Sicknesse sicknes Thy body is mortall there is no cause then that thou shouldest feare sicknes which leadeth to death Sicknesse bréedeth hollome Philosophy to wit A meditation of death the vices of the mind are cured by the diseases of y◠body thou learnest to abandon selfeloue and the loue of the world and to hope for a better life Faith Hope and Inuocation of God becomes more ardent 3. Art thou afraid of the losse of worldly things Losse of earthly things Trust in God leane on his most holy promises surely Gods truth is immoueable his power impregnable his bountie immeasurable he will not leaue thée nor forsake thée 4. Doth the terror of death trouble Death thy mind Cast off the feare which incredulitie that is to be banished doth strike into thée compare the course of this life with the last period or end thereof Art thou not tossed with perpetuall miserie If thou be wise with the wise man thou Eccles. 1. Commodities of death wilt say Vanitie of vanities al is vanitie Be not afraid of death wherby thou shalt be deliuered from the tyrannie of sinne from the snares of the world from the temptations of Sathan from the rage of false brethren and shalt come to the port of felicitie out of the sinke of euils eternall death shall not touch thee because eternall life is prepared promised sealed and confirmed to thée in Christ Beléeue and thou shalt haue eternall life 5. Dost thou tremble at the assaults of Satan God doth furnish his with strength to resist Satan Being vpholden by the wisdome vigilancie and inuincible power of Christ thy head cal vpon God take vnto thée christian patience cōstancy with the shield of faith and the sword of the spirit and by Gods grace and perseuerance thou shalt be safe 6. Art thou astonied with thy many and great sinnes Sinne. Behold the remission of all thy sinnes purchased by Christ promised giuen and sealed vnto thée why tremblest thou Behold the loue and mercie of God the father the satisfaction and intercession of Iesus Christ and admit the comfort and assistance of the holy Ghost 7. Thou quakest for feare of the last The last iudgemēt Iudgement and Tribunall Be of good comfort and settle thy selfe throughly on the promises of saluation so often repeated in holy Scriptures The loue of God the father and the couenant of his grace through the satisfaction of his sonne Iesus Christ is immutable and he shall bee our Patrone and Aduocate in that iudgement Thou for thy part as often as thou sinnest so often returne to Daily repentance God by a renewed repentance and faith apprehend the grace of God the father the merites of Iesus Christ the consolation of the holy spirit who is the earnest of our inheritance heare the manifold afflictions of this worlde with a patient minde séeing thou hast accesse vnto the Throne of grace powre out thy praiers to thy God sigh and send vp thy affections and thy hope shall not bee confounded but thou shalt enioy vnspeakeable felicitie in heauen Amen The fourth member Profice vlterius Goe yet further forward in attaining righteousnesse VVHen we haue denied vnrighteousnes we must procéede to A transition attaine righteousnes According to that Cease from euil do good vertue must succeed in the place of vice Now in séeking after the way of righteousnes and life beware thou decline not either to the right hand or to the left Let vs then goe forward In vertues and with a good courage In virtutibus In virtute Concerning vertues knowe y◠they are Vertues Gods gifts great goods to be desired for thēselues that they are the gifts of God most precious and with most earnest praier and desire to be begged of him And if thou obtaine them God is to be thanked who hath endowed thée with so great graces The first care must be to attaine them The next is to keepe them when they are gotten Thou shalt both get thē and kéep
soule both Superiour and Inferiour The superiour faculties of the soule Superior faculties are the mind the conscience and the will Haue a good regard of these and thou shalt not be in danger Concerning the mind Giue therefore to thy minde or vnderstanding that which is due to it What we owe to the minde Now thou owest to thy mind or vnderstanding wisedome to thy Iudgement Prudence 1. The minde attaineth wisedome Wisdome by applying it selfe to the knowledge and consideration of diuine and humane things which are profitable and necessarie to the vse of our life This is obtained of God For all wisdome How we obtaine wisdome Out of the word By prayer saith the sonne of Syrach is from God but by his word for his word is the fountaine of wisdome and his commandement the originall and entrance thereunto It must be asked by prayer saying with Saloman O Lord giue me wisedome and vnderstanding that I may go in and out before thy people By companying with the wise Prou. 13. Syrach 6. It is learned also by conuersing with wise men according as it is said Hee that keepeth companie with wise men shall become wise Therefore my son saith Syrach Apply thy selfe to the instruction of wisdome from thy youth for wisedome aduanceth her children and receiueth those that loue her goeth before them in the way of righteousnesse and purchaseth them the loue of God 2. Prudence is gotten by due obseruation Prudence what is méete to be done or left vndone what is to be desired or shunned that thou maiest foresée to chuse the good and refuse the euill and search the means to performe honest actions that both afore and after thou be wearie For Prudence is like two-faced Ianus in euery thing obseruing what goes before and what followes after Remember what Aristotle saith That man is borne to two things vz. to vnderstand and to doe or worke Thou shalt atchieue it next the grace of God by vse and memorie of things according Howe prudence is gotten By experience as it is said Longo Prudentia surget ab vsu Prudence riseth by long practise or experience When thou doest deliberate saith Isocrates of things to come consider the examples of things past For if thou remember thinges past thou shalt the better deliberate of things to come Alwaies giue eare to that of Syrach Whatsoeuer thou takest in hand doe it aduisedly and keepe a meane in all things Now in labouring for Prudence in How to be perfect in Prudence Counsell this sort shalt thou proceede First take counsell of the matter that is to be done or not done try all things afore hand by counsell 1. Let the rule of thy counsell be the Law of God according to it let all thy cogitations and deliberations be directed Thy Law saith Dauid are my counsellors 2. Then let thy prayer powred out to God craue his helpe that thou maist both thinke and determine those things that are agréeable to his will saying with Dauid Teach me to doe thy will O God for thou art my God 3. After prayer let a diligent inquisition and meditation of those things wherof thou hast consulted follow For as Saloman Prou. 10. saith The lips of the iust consider what is acceptable 4. Doe not attribute too much to thy selfe and to thine owne determinations according as it is said Leane not too much Prou 3. to thine own wit especially in thine own matters wherein men are wont to be blinded Therefore in waightie matters take aduise of other I saith Wisedome Prou. 8. dwell with Counsell and am present in all wise consultations Secondly when thou hast taken counsell discerne aright betwéen all those reasons Discretion that are brought in consulting Here therefore is néede of discretion whereby truths are discerned from falsehoods certainties from vncertainties vnprofitable things from profitable vnseasonable from seasonable honest from vnhonest pleasant from vnpleasant and to conculde good from euill And of these which are more or lesse good and which are more or lesse conuenient for time place person or for the matter in hand And to discerne not onely what is to bée determined but also how much and how farreforth wee ought to procéede in euery cause 2. Concerning the conscience Giue vnto thy conscience that which What is due to the conscieÌ„ce is due vnto it Thou oughtest not to wound and vlcerate our conscience but to kéepe it sound and entire Now thou shalt get and kéepe a good Three meanes to get a good conscience Preparation and a sound conscience by thrée meanes By diligent preparation by spéedy application of remedy and by reformation 2. That thou maiest diligently prepare thy conscience Learne by the lawe what is coÌ„manded to be done and what is forbidden and to bee left vndone Learne the iudiciall sentence of the Law pronouncing men accursed for euery sinne Then examine thine owne conscience seriouslie according to this rule of the Lawe whereby thou shalt vnderstand what thy state is before God hereof a sorrow will strike thy hart for feare of the punishment due to thy sinnes which thou hast committed 2. A better Remedie for a sorrowfull and wounded conscience can I not Remedies shew you than the blood and merite of Iesus Christ our Sauior For the applying whereof vnto our selues we haue néede First of the preaching of the Gospell which is as it were the hand of God offering his grace vnto vs. And then of faith which is as our hand receiuing the graces offred But here thou must remember to humble thy selfe truely and to resist all doubting 3. The conscience is then reformed Reformation when it ceaseth to accuse and terrifie thée and contrariwise beginneth to excuse thée and by the holie spirit doth testifie vnto thy spirit that thou art the childe of God and that thy sinnes are forgiuen Two means to Keepe a good conscience thée When thou hast gotten a good coÌ„science sée that thou preserue it and kéepe it in safetie by remouing impediments and applying fit remedies Impediments some are with in thee Impediments to be remoued some without thée 1 Within thee are thine own sinnes take away therefore ignorance seducing thée from the knowledge of Gods word take away vnbrideled vntamed affections by inuerting their course from thy neighbour against thy selfe or thine owne sinnes or by inclining them to God and our Sauiour Christ take away worldly desires of riches honours and pleasures 2. Without thée the diuell and the wicked world are impediments to a good conscience these must be withstâ—â—d Remedies to be applied for the preseruing of the conscience are two First Remedies to be applied thou shalt conserue and nourish a liuely faith Secondly thou shalt retaine a constant purpose and ardent desire to obey God in all things so shalt thou prouide for thy conscience 3. Concerning the will Moreouer giue vnto thy wil that
our chiefe felicitie in the flesh 2. An Oxe is fed within the compasse of a fewe akerâ— of ground One wood or forrest is sufficient for many Elephants But man is fed by the land and the sea How then Hath nature giuen vs an vnsatiable belly when as she hath giuen vs so small a body that we should excéed the gréedinesse of most vast and hungry beasts Surely no for how small a thing is it that is giuen to nature with how litle is she sent away The hunger of our belly costs vs not much but our ambition and riotousnesse Let vs therefore reckon men that serue their belly not among men but among beasts And some not among beasts verily but among the dead 3. Nothing shall so much profit thée to temperance and a moderation of all things as the often remembrance of the shortnesse of thy life and vncertaintie thereof whatsoeuer thou doest remember death 4. It is a shameful thing not to know the measure of thine owne stomach or not to excéede it The belly is content with a little if thou giue it not what thou canst but what thou oughtest Seneca saith of himselfe I vse such a pallet being an old man wherein no print of my body can bee seene I goe down into a cold bath afterward I eate dry bread I dine without a table after which I need not wash my hands 12. Concerning Chastitie and Continence Seneca 1. We must also warre and surely with a kind of warre whereto no truce is euer giuen Pleasures or lustes must aboue all be subdued which as ye sée haue rauished fierce natures or valiaÌ„t minds If I giue place or yéelde to voluptuousnesse I must giue place or yéelde to sorrowe I must also giue place or yéelde to labour I must giue place or yeelde to pouertie 2. The louer knows what he desires what he sauours he sées not or how ill aduised he is he sées not The louer what he supposeth dreames waking Loue cannot bee wreasted away but it may slip away Redéeme the anger of thy louer with teares It is a commoditie for â— yong man to be beloued but in an olde man it is a crime Loue is an idle cause of care 3. Bashfulnesse is to bee nourished which as long as it lasteth in the minde there is some place for good hope 13. Concernig Contentment Seneca 1. Let all thy cogitations bend hither this care this wish remitting all other wishes to God that thou be content with thy selfe that is with thiue owne estate and with the goods that spring of thy self that is with thine owne abilitie what felicitie can approach nigher to God 2. Rest content with thine owne to be so much the happier as thou art freer from much businesse for as the body is more ready in health so is the minde being frée from cares and as weakenesse wringles the body so cares drie vp the minde And it is an euident signe of weakenesse to want many things 14. Concerning Modestie which is content with meane things Seneca 1. It is the token of a great minde to contemne great things and rather to be content with a meane than to couet too much 2. It neuer did satisfie him that got it that seemed too much to him that wished it And the other Seneca 3. Whatsoeuer excéedeth measure hangs in a tickle or vncerteine state 4. He that would haue his vertues published or proclaimed labours not for vertues sake but for glories sake 5. Will the strong man glory in his The application is left coniecturall strength when sicknes hath weakned his body Doth the rich man glory in his riches wheÌ„ théeues or tyrants haue spoiled his hope Shall a man boast of nobilitie when he is reproachfully vsed many times brought in bondage to base persoÌ„s 15. Concerning frugalitie and sparing Seneca 1. If thou liue according to nature thou shalt neuer be poore if according to opinion thou shalt neuer be rich Nature requires but litle OpinioÌ„ hath no measure 2. Hunger costs but little surfeting is chargeable A small care will prouide necessaries delights and dainties aske great labour 3. Buy not all that thou lackest but that which is néedefull and necessarie It is easily prouided yâ— nature desireth there is much toyle about superfluous things 16. Concerning the care of health 1. Hold this sound and holsome manner of life that thou so farre nourish and cherish thy body as is conuenient for thy health It must be handled somewhat the more hardly least it be the destruction of the soule Let meate satisfie hunger let drinke quench thirst let garments hide nakednes put away colde serue for comlinesse 2. I confesse that we haue a certaine inbred loue to our selues to prouide for them I doe not denie but that we may nourish them I denie that we must serue them 3. We must so carry our selues not as though we were to liue onely to the body but as though we could not liue without the body 4. He estéemes little of honestie who loues his body too well Let vs take diligent charge of it but yet so farforth as reason requires 5. We are greater and borne to greater things than to be bondmen to our bodies The contempt of his body is a mans owne libertie 17. Concerning libertie of manners Seneca 1. As he that is tossed hither and thither with stormes and yet goeth not forward to his Port hath not sailed much but hath bene much turmoiled So hée that hath liued long and hath not profited in good manners hath not liued long but hath bin a loÌ„g in the world as it were tossed too and fro 2. Euery man may frame his owne manners but seruice or offices fall by chance 3. Nothing doth better endue honest minds nor sooner reclaime a mind enclinable to euill than the conuersation of good mâ—n 18. Concerning Iustice Seneca 1. Whosoeuer desireth to attaine or practise Iustice first feare and loue God that thou maiest be loued of him Now thou shalt loue God it thou imitate him herein that thou doe good to all and hurt no body So all men shall count thée and call thée a iust man they will followe thée reuerence thée and loue thée For being iust thou wilt not onely not doe harme thy selfe but also thou wilt hinder other from doing harme 2. Looke to receiue from other that thou doest to other Thou shalt performe pietie to thy parents loue to thy kindred thou shalt haue peace with all men thou shalt haue warre with vices thou shalt kéepe fidelitie with thy friends and equitie towards all men 19. Concerning liberalitie and bountie Seneca 1. It is the propertie of a wise man both to owe where he ought and to pay where he ought to owe alwaies thanks to repay good turnes as he may 2. This is the lawe of friendship betwéene two The one must by and by forget what he giues or what good turne he hath done the other alwaies remember what he receiues and