auoide the misery of an eternall death and deserue the vnspeakable happines of the life euerlasting For this cause saith Saint Iames Thinke you it all ioy my brethren when you shall fal into diuers teÌ„ptatioÌ„s knowing that the triall of your faith worketh patience and patience hath a perfect worke that you may bee perfect intire failing in nothing Of the watchfulnesse and attention required in the care of our soule The third Consideration SEing this weighty affaire of our soules health is hemmed in and besette with so many and manifest perilles and troubles it standeth vs vpoÌ„ most watchâ—ully to take heâ—d to euery thought word and dâ—ede thaâ— passeth lest through the number subtility of our enemies traines we be often intrapped for it is hard to touch pitch not to be defiled to liue in flesh a spirituall life to conuerse in the worlde without worldlâ—e affâ—ctions Wherefore as a Legate that is to deliuer his embassage befor a great presence of Peers and Nobles hath not only regarde to his matter but also to his words voyce actions that all be sutable to the weight of his message So we hauing to worke this exploite of our soule befor the eyes of those that lay waite to take vs in any trippe ought to bee very warye euen in our least thoughts deedes for feare that we offend the presence of God and giue occasion of triumphe and vicâ—ory to our deadly foes And for this saieth the scripture keepe thy selfe very watchfully Secondly to attaine this diligent and attentiue care to all our actions let vs consider what men vse to doe that carry great treasure by places haunted by theeues how warily they see to their way how often they looke about them how many times they prepare theÌ„selues some times to fight and otherwhiles to runne away Likwise how warily he walketh and how carefull he is neuer to stumble nor fall that carieth in each hande a thinne glasse of liquor verie pretious through stony and rough places And when wee haue marked these meÌ„s carefulnes in these inferiour matters let vs remeÌ„ber that much more respect is necessary in vs whose treasure is more pretious then any worldlie iewelles yet doe we carry it in earthen and fraile vessels in the middest of so many theeues as there are passions and disordered appetites in vs as there are Diuels in waire for vs and as there are stumbling stones occasions of sinne sette round about vs. To procure this attention the most effectuall helpes are these First to thinke how carefull we should be to doe all thinges wel if this preseÌ„t day were the last that euer we should liue in this worlde as peraduenture it may be and that at the end thereof we were to bee conuented before a most seuere and â—igourous iudge who according to the deserts of that daies actions should passe the sentence of life or death vpoÌ„ vs. Secondly to remeÌ„ber that God is in his owne substance power and true presence in euery place and seeth both our outward and inward actions more then we our selues and therfore let vs seeke in euery thing so to behaue our selues that we feare not to haue God a witnesse and behoulder of all that wee doe thinke or say and let vs aske him grace to doe nothing vnworthy his sight Thirdly we must consider the carlesnes of our life past remembring how often we haue fought against God with his owne weapons and abused the force that he hath afforded in euery part of our body and mind therefore as S. Paul Warneth as we haue exhibited our meÌ„bers to serue vncleanes and iniquity to iniquitie So now let vs exhibite our members to serue iustice vnto sanctification Fourthly to procure this attention it is good oftentimes in the day when we are about our ordinarie actions to vse some shorte praiers or some one verse of a Psalme or any other shorte petition of Gods grace aide and assistance for these short prayers are fewell of deuotion causes of attention foode of the soule preparations against temptations and assured helpes to attaine anie vertues therefore it is good to vse them in lieu of sighes in the beginning of euerie chiefe action directing therin our intention and action to Gods glory and seruice and our good Of the necessity of perseueraÌ„ce in continuing watchfull ouer our selues The last consideration FIrst seeing the suÌ„me and complemeÌ„t of al verâ—ue consisteth in the coÌ„tinuance and progresse in it perseuerance of all other things is most necessary in this busines to the better aâ—taining wherof these considerations may preuaile First to consider by whose instinct and motion I beganne to take speciall care of my soule and I shall find that being a thing contrary to the inclination of flesh bloud and aboue the reach of nature to resolue vpon so painfull and wary a course in hope of a reward and ioy that faith doth promise that I say God onely and no other was the author and mouer of my heart vnto it and therfore vnlesse I meane directly to resist God and run a contrary course to that which he prescribeth I must resolue my selfe to perseuer to the end in that which I haue happely begunne Secondly the ende of this enterprise was to serue God to bewaile my former sinns and to worke by Gods helpe the salâ—aâ—ion of mine owne soule and when I resolued vpon these meanes I was in a state free from passion and as wâ—ll able to choose thingeâ— conuenient aâ— I could be any other time wholy bent to do that thing which was for my greatest good Wherfore seing I can neuer ayme at a better end nor be in better plighte to make a sounder châ—â—â—e my surest way is to perseuer stilâ— in my resolution to the end neuer altering my designemeÌ„t vnlesse it be â—o a better and further my course Thirdly I must coÌ„sideâ— who he is that that would make me forsake it For if God moued me vnâ—o it doubtles it is the Dâ—uâ—ll would remoue me from it for God cannot be câ—ntrary to him selfe neither vseth he to alter our mindes but only from euil to good or froÌ„ good to better therefore vnles I meane to yeeld wittingly vnto the Diuel and to follow mine enemies counsaile vnto mine owne perdition I must perseuer vnto the end For with what pretext soeuer the Diuel seeketh to couer his motion sure it is that his drifte is to drawe me from God and goodnesse and to damne my soule for how can he intend any thing to my good that beareth me such a cancred malice that hee careth not to encrease his owne paine so that he may worke me any spiritual yea or corporal harme Fourthly I must print that saying of Christ in my mind He that perseuereth vnto the end shal be saued For not he that beginneth nor he that continueth for a moneth or a yeare or a shorte time but onely he that perseuereth to the very end of
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
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
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
his life shall be saued Wâ—erfore the same cause that mooued me to beginne ought also to mooue me to continue that the merit and crowne of my good resolution be not cut off by any want of perseuerance Let not the cries of mine enemies moue me let me with S. Paul say the world is crucified to me and I to the world and with Dauid it is good for me to cleaue vnto God Finally let me imitat the exaÌ„ple of Christ that perseuered oÌ„ the cross vnto death for my sake though ofteÌ„ called vpon to come downe Fiftly I must consider that in what state soeuer of grace or merit of damnation I begin the next life I must shall vndoubtedly perseuere in it according to the word of Salomon whersoeuer the tree faleth there shall it be towards south or north that is towards heauen or hell for both the paine of this continueth for euer and the ioy of the other after it is once begunne for it may bee deferred for a time by the paines of purgatory is also euerlasting If therefore I will perseuer in heauen let me perseuer in the way that leadeth vnto it and neuer forsake the painefulnes of it till the iourneis end The passions of this life are not condigne or compatable to the fuâ—uâ—e glory and it is extreame folly for auoiding a short and transitory paine to hazard the losse of euerlasting ioy and put my selfe in perill of peâ—petuall bondage in farre more extreame and endlâ—s torment The sinners perseuer still in wickednes and seruice of the Diuâ—ll The wordlinges perseuer in pursuing vanities following the world yea and that with most seruile toile and base drudgery and not without many bodily and ghostly harmes how much more ought a true seruant of God perseuer in his seruice and not seeme by forsaking him in the way to condemne him for a worse master then the world or the Diuel whom many thousandes serue to the end to their owne damnation Let me remember that the first Angell for want of perseuerance became a Diuell Adam for want of the same was thrust out of paradise and Iudas of an Apostle became a prey of hell Finally there be many thousands in hell fire burning that began very good courses and for a time went forward in the same and yet in the end for want of perseuerance were damned for euer What good a soule looseth by mortall sinne 1. The grace of the holy Ghost 2. The friendship and familiaritie with God 3. Al moral vertues infused and of Gods spirit 4. The inheritance of the kingdome of heauen 5. The portion of Gods children and patronage of his fatherly prouideÌ„ce which he hath ouer the iust 6. The peace quietnes of a good and cleare conscience 7. Many comfortes and visitations of the holy Ghost 8. The fruite and merit of our former life during the state of sinne 9. The merit and satisfaction of our present actions albeit in the mean time they dispose to Gods grace and satisfie the precepts of God and the Church 10. A great portion of the communion of Saintes and of the participation of the good workes and praiers of the whole Church And finally of the fruit and part of the merite of Christs passion What misery the soul gaineth by mortall sinne 1. Condemnation to eternall paine 2. To be quite cancelled out of the booke of life 3. To become of the child of God the thrall of the Diuell 4. To be chaunged from the Temple of the holie ghost into a denne of theeueâ—â— a nest of vipers a sincke of corruption How a soule is prepared to iustification by degrees Faith setteth before our eyes God as a iuste Iudge Angry with the bad Mercâ—full to the repeÌ„taÌ„t Of this faith by the gift of Gods spirit aâ—iseth a feare by coÌ„sideration of Gods iustice of our owne sinnes This feare is comforted by hope grounded in Gods mercy and the merites of Christ. Of this hope aâ—iseth loue and charitie vnto Christ. For louing vs without desert Redâ—ming vs with so many torments Of this loue followes sorrowe for offending Christ of whom we haue bin so mercifully Created Redeemed Sanctified Called to his faith Of this sorrow ariseth a firme purpose to auoyde all sin which God aboue all thinges detesteth The diuil aboue al thinges desireth Aboue all thinges hurteth the soule Of deuotion to Saints and how our conuersation may be in heauen as Saint Paul saith it should FIrst after a special deuotion towardes our B. Lady whom aboue all pure creatures we ought continually to affect and reuerence we must procure to haue a kind of reuerent familiarity with our good Angel whoÌ„ we ought to make reckning of as a most vndiuided and peculiar friend who is vnto vs as a nurse vnto a childe a shepheard vnto a wandering lambe a guide of our waieâ— a gardian of our persons a counsellor in doubts a comforter in troubles a patron in our needes and an assured friend in all our afflictions We must therefore loue him as our friend honour him as our superiour thanke him for his censureâ— finally vse him as one to whom we may boldly both impart our comfortes and vtter our desolations When wee sleepe he waâ— cheâ—h ouer vs when we wake he attendâ—th on vs wheresoeuer we be he gardeth vs whithersoeuer we goe he assâ—â—teth vs and whatsoeuer we doe he hath still an eye to succour vs. We must therfore often coÌ„mend our selues and our busines vnto him often aske his aduise with our inward eare often harken what he saieth within vs. We must account him as an ordinary and assured friend euâ—rmore readie at our call to affoord his present helpe and to beare vs company in all necessities Because our nature is delighted and holpe with varity we may euery day in the weeke vse the patronage of diuers Saints according to the order of our Letanies On Sunday the blessed Trinitie our Lady and the nine quires of Angells especially the three Archangells there named Michael Gabriel and Raphael On monday S. Iohn Baptist with all the Patriarches and Prophets On Tuesday S. Peter with the rest of the Apostles Euangelistes and Disciples of Christ and all the holy Innocents On Wednesday S. Steuen with all the holy Martirs On Thursday S. Siluester with aâ—l the holy Bishops Confessors and Doctors On Friday S. Benedict with all the holie Priestes Leuites Monks Eremites Religious men On Saturday S. Mary Magdalen with all the holy Virgins and Widowes Wee must euery day in the morning so soone as we awake commend our body soule affaires to God and our patrâ—nes of that day In euery principal action wee must commend our selues to some one of them desiring their helpes and asistaÌ„ce Wee must ofâ—en in the day thinke what guestes wee haue bidden that day into our soule and seeke to make it a sitte receipt for so honorable a company We must seeke to imitate that vertue which in these Saints
but the barke rhine of a man and our equality vppon the soule which is mans maine substaunce thinke it I pray you no dishonour to your person if with all humilitie I offer my aduise vnto you One man can not be perfect in all faculties neither is it a disgrace to the Goldsmith if hee be ignoraunt of the Millers trade Many are deepe Lawyers and yet shallowe Diuines many very deliuer in feates of the bodie and curious in externall complements yet little experimented in matters of their soule and farre to seek in religious actions I haue studied and practised these many yeeres spiritual phisick acquainting my selfe with the beating temper of euery pulse and traueling in the scrutiny of the maladies and medicines incident vnto soules If therfore I profer you the fruits of my long studies and make you a present of my profession I hope you will constre it rather as a duetifull part than anie point of presumption He may be a father to the soule that is a sonne to the body and requite the benefit of his temporall life by reuiuing his parent from a spirituall death And to this effect said Christ these words My mother and brethren are they that doe the wil of my father which is in heauen Vpon which place S. Iohn Climacus shewing to what kindred a Christian ought chiefly to rely draweth this discouâ—se Let him be thy father that both can and will lay his labour to disburden thee of thy packe of sinnes Let holy compuÌ„ction be thy mother to depure thee from thy ordure and filth Let him be thy brother that will be both thy partner and compeditor to passe and perfite thy race towardes heauen Take the memory of death for thy perpetual phere and vnseparable spouse Let thy childreÌ„ bee bitter sighs of a sorrowfull heart and possesse thy body as thy bondman Fasten thy friendshippe with the Angelicall powers with which if thou closest in familiar affiaunce they will be patrones vnto thee in thy finall passage This saieth he is the generation and kindred of those that seeke God Such a father as this Saint speaketh of may you haue of your owne sonn to enter you farther in the fore recited affinity Of which happily it was a significaÌ„t presage aboding the future euent that euen from my infancy you were wont in merriment to call me father R. which is the customary stile now allotted to my present estate Now therfore to ioine issue and to come to the principal drift of my discourse most humbly and earnestly I am to beseech you that both in respect of the honour of God your duety to his church the comfort of your children and the redresse of your owne soule you would seriously coÌ„sider the tearmes you stand in and weigh your selfe in a Christian ballance taking for your counterpose the iudgements of GOD. Take heede in time that the woord Thecel writteÌ„ of old against Baltazar interpreted by Daniel Dan. 5. be not verified in you whose expositioÌ„ was You haue been poised in the scale found of too light weight Remember that you are in the waining and the date of your pilgrimage is wel neer expired now it behooueth you to look towards your countrey Your force languisheth your senses impaire and your bodie droupeth and on euerie side the ruinous cottage of your faint and feeble flesh threatneth fal And hauing so many herbingers of death to premonish your end how caÌ„ you but prepare forso dreadful a straÌ„ger The young may die quickely but the old can not liue long The youÌ„g maÌ„s life by casualty may be abriâ—ged but the old mans by no phisicke can be long adiourned therfore if gâ—een yeares sometimes must think of the graue the thoughtes of sere age should continually dwel in the same The prerogatiue of infancie is innoceÌ„cy of childhood reuerence of manhood maturitie of age wisdom And seeing that the cheife properties of wisdome are to be mindfull of things passed careful of thinges present prouident of thinges to come vse now the priuiledg of natures taleÌ„t to the benefitte of your soule and procure hereafter to be wise in well doing and waâ—chsull in foresight of future harmes To serue the world you are now vnable and though you were able you haue litle cause to be willing seeing that it neuer gaue you but an vnhappy welcom a hurtful entertainment now doth abandon you with an vnfortunat farwel You haue long sowed in a field of flint which could bring you nothing forth but a crop of cares and affliction of spirit rewarding your labours with remorse and affording for your gaine eternall domages It is now more then a seasonable time to alter the course of so vnthriuing a husbandry and to enter into the filde of Gods Church in which sowing the seeds of repeÌ„tant sorow watering them with the teares of humble contrition you may reape a more beneficiall haruest and gather the fruites of euerlasting comforte Remember I pray you that your spring is spent and your summer ouerpast you are now ariued to the fall of the leafe yea and winter colours haue alreadie stained your hoarie head Be not carelesse saieth S. Austen though our louing Lord bear long with offenders for the longer he staieth not finding amendement the sorer wil he scourge when hee comes to iudgement and his patieÌ„ce in so long expecting is onely to lend vs respite to repent not any way to enlarge vs leisure to sinne He that is tossed with variety of stormes and cannot come to his desired port maketh not much way but is much turmoiled so hee that hath passed many yeeres and purchased litle profite hath had a long beeing but a short life for life is more to bee measured by merites than by nuÌ„ber of daies seeing 〈◊〉 most men by many daies doe but procure many deathes and others in a short space attaine the life of infinit ages What is the body without the soule but a corâ—upt carcase what the soule without God but a sepulchre of sinne If God bee the way the life and the trueth he that goeth without him strayeth hee that liueth without him dieth and hee that is not taught by him erreth Well saieth saint Austen that God is our true and chiefest life from whom the reuolting is falling to whome the returning is rising in whom the staying is sure standing God is he from whom to depart is to die to whom to repaire is to reuiue in whom to dwel is to liue Be not you therefore of those that beginne not to lâ—ue vntill they bee ready to die and then after a â—oes desert come to craue of God a frends entertainment Some thinke to snatch heauen in a moment which the best scarce atteined in the mountenance of many yeeres and when they haue glutted theÌ„ selues with worldly dâ— lites they would iumpe from Diues his diet to Lazarus croune and from the seruice of Satan to the solace of a Saint
But be you well assured that God is not so penuâ—ious of â—rendes as to hold him selfe his kingdome salable for the refuse and reuersion of their liues who haue sacrificed the principall therof to his enimies and their owne bruâ—ishe appetites then onely ceasing â—o offend when habilitie oâ— offending it taken from them True it is that a theefe may be saued vpon the crosse and mercy found at the laste gaspe But well saieth S. Augustine that though it be possible yet is it scarce credible that his death should find fauour whose whole life hath earned wrath and that his repentance should be accepted that more for feare of heil and loue of him selfe then for loue of God or lothsomnes of sinn crieth for mercy Wherefore good Sir make no longer delaies but being so neere the breaking vp of your mortal house take time before extremitie to satisfie Gods Iustice. Though you suffered the bud to the blasted and the flower to fade though you permitted the fruit to perish and the leaues to drie vp yea though you let the boughes wither and the body of your tree growe to decaie yet alas keepe life in the roote for feare least the whole become fuell for hell fire For surely where soeuer the tree falleth there shall it be whether it be to south or north heauen or hell and such sap as it bringeth such fruite shal it euer beare Death hath already filed from you the better part of your naturall fores and hath left you now to the lees and remissailes of your wearish dying daies the remainder whereof as it cannot be long so doth it warne you speedilie to ransome your former losses For what is age but the calendes of death what importeth your present weaknes but an earnest of your aproaching dissolution You are now impathed in your finall voiage and not far of from the stint and period of your course therfore be not dispurueied of such appartenances as are behoofull in so perplexed perillous a iorney Death in it selfe is very fearefull but much more terrible in regard of the iudgement that it soÌ„moneth vs vnto If you were laied on your departing bed burdened with the heauy loade of your former trespasses goared with the sting and pricke of a frestred conscience If you felt the cramp of death wresting your hart stringes and ready to make the rufull diuorce betwene body soule If you lay panting for breath and suiming in a colde and fatall sweate wearied with strugling against your deadly panges O how much would you giue for an hower of repentance at what rate would you valew a daies contrition Then worldes would be worthles in respecte of a litle respitte A shorte truce would seeme more pretious then the treasures of Empires nothing would be so much esteemed as a trice of time which now by monthes yeeres is lauishly mispent O how deeply would it wound your hart when lookinge backe into your life you considered 〈◊〉 faults committed and 〈◊〉 confessed manie good workes omitted and not recouered your seruice to God promised and not performed How inconsolable were your case â—our frends being fled your senses frighted your thoughts amazed your memory decaied your whole minde agast and no part able to performe that it should but onely your guilty conscience pestred with sinne that would continually vpbraid you with most bitter accusations What would you thinke when stripped out of you mortall weede and turned both out of the seruice and how 's roome of this world you were forced to enter into vncouth and strange pathes and with vnknowen and vgly companâ— to be conuented before a most seuere iudge carying in your owne conscience your inditement written and a perfit register of all your misdeeds When you should see him prepared 〈◊〉 the seÌ„tence vpon you against whoÌ„ you had transgressed and the same to be your vmpier whom by so many offences you had made your enimie When not onely the diuels but euen the Angels should pleade against you and your selfe maugre your will be your sharpest appeacher What would you do in these dreadful exigents when you saw that gastly dungeon and huge gulfe of hell breaking out with most fearfull flames When you saw the weping gnashing ofteeth the rage of those hellish moÌ„sters the horrour of the place the rigour of the paine the terrour of the company the eternity of all these punishments Wâ—uld you theÌ„ think them wise that would delay in so weighty matters and idly play away the time allotted to preueÌ„t these Intollerable calamities Would you then account it secure to nurse in your bosom so many sâ—rpeÌ„ts as sinnes or to foster in your soule so manie malicious accuser as mortall faults Would you not then thinke one life too litle to doe penance for so many iniquities euery one wherof were enough to cast you into those euerlasting vnspeakeable torments Why then do you not at the least deuote that small remnant and surplusage of these your latter daies procuring to make an attonement with God and to free your conscience from such corruption as by your schisme and fall hath crept into it Those verie eyes that read this discourse and that veâ—y vnderstanding that conceiueth it shal be cited and certaine wiâ—nesses of the rehearsed things In your owne body shall you experience those deadly agonie and in your soule shal you feelingly find those terrible feares yea and your present estate is in danger of the deepest harmes if you doe not the sooner recouer your selfe into the fold and family of Gods Church What haue you gotten by being so loÌ„g customer to the world but false ware sutable to the shoppe of such a marchant whose trafick is toile whose welth trash and whose gaine miserie What interest haue you reaped that may equall your detrements in grace and vertew or what could you finde in a vale of teares parageable to the fauour of God with the losse whereof you were contented to buy it You cannot be now inueigled with the passions of youth which making a partiall estimate of things sette no distance betweene counterfeit and currant For they ar now worne out of force by tract of time or fallen in reproofe by triall of their follie It cannot be feare that leadeth you amisse seeing it were too vnfitting a thing that the crauant cowardice of fleshe and blood should daunte the prowesse of an intelligent person who by his wisdome cannot but discerne how much more cause there is to feare God then man and to stand in more awe of perpetuall then temporal penalties If it be an vngâ—ouÌ„ded presuÌ„ption of the mercy of God and the hope of his assistance at the last plunge the ordinary lure of the Deuell to reclaime sinners from the pursuite of vertue it is to palpable a collusioÌ„ to misleade a sound sensed man howsoeuer it preuaile with sicke affected iudgements Who would rely eteâ—nal affaires vpon the gliding slipperines and running