glory Viewe one the one side God and Paradise which is the dwelling of the blessed and on the other side the world and the conuersation of worldlings and tell me whether estate is more to be desired O how great ioy shalt thou be filled with when by death thou shalt depart hence if for humane fauour or displeasure thou wert neuer hindred or ashamed to liue to God 2. Take heede of Relapse that is Relapse daungerous Fall not backe into thy former sins The memory of thy life past which before thy conuersion thou didst leade as it séemed swéetly in the fulfilling the lustes of the flesh is wont to draw with it a certaine sadnes in the will because thou perceiuest that thou art perpetually excluded from that pleasant life by thy conuersion to God But knowe thou that this Relapse as they call it or falling backe into sicknesse is dangerous Our Sauior Christ threatning vs that of a man falling backe to Vnderstand fal or end his old sinne the last shall bee worse than the first And that in thrée sorts 1. In respect of the diuel who doth assault the man lately deliuered from the In respect of the diuel sinnes wherewith he held him in slauerie more cruelly he attendeth him more watchfully he inuadeth him more sharply as a praie recouered out of hie hands or as a morsel snatched out of his Iawes And not finding rest he saith I will returne into my house whence I came out And leadeth with him seuen other spirits worse than himselfe The man therefore relapsed in respect of Sathan is in worse case than before he was 2. In respect of God also because such a sinner as a dogge to his vomite In respect of God or as a swine to her wallowing in the myre is sooner forsaken of God We haue healed Babilon saith the Lord by the Prophet but yet shee is not Ierem. 51 sound Loe let vs leaue her Item Who will haue pittie on thee O Ierusalem Ierem. 15 or who will goe to intreat for thy peace for thou hast forsaken mee saith the LORD thou art gone backward And Christ saith to the man cured of the Palsie Behold thou art made whole sinne no Ioh. 5. more least a worse thing happen vnto thee Item Thou vngratious seruant Mat. 12. I forgaue thee all that debt when thou desiredst me shouldest not thou haue had compassion on thy fellow-seruant euen as I had pittie on thee And the Lord being wrath deliuered him to the Iaylors till hee should pay the whole debt Ye knowe how it saide Hee that loueth danger shall perish in it 3. In respect of the sinner himselfe who often falleth backe into sinne the last In respect of the sinner is worse than the first for sundry causes First because in euery sinne there is a turning from God by the transgression of the commandement and a turning to the diuel by the delight in sin And out of this delight by custome of sinne are engendred euill habits which make our returne to God hard So that we get as the Prophet saith A harlots forhead Ierom. 3. that cannot blush And Saint Augustine Out of our peruerse will riseth lust and while wee serue our lust wee breede a custome and while we resist not custome it becomes a necessitie And Solomon saith The wicked when hee is come into the deepe make light of it All other sinners doe warre against thrée enemies but he that often falleth The three enemies The Diuel world flesh backe into sinne must warre against a fourth enimie to wit custome the hardest enemie among all Secondly he that is reconciled to God and is deliuered out of the power of darknesse euen the diuel and is restored to The fourth Custome Sin in a Christian more hainous than in an infidell 2. Pet. 2. the frée libertie of the spirit doth sinne more heinously by Relapse than hée that is by nature a child of wrath and liues in slauery to sinne hauing neuer receiued faith nor the grace of Christ It had bin better for them not to haue known the way of righteousnesse than after they haue knowne it to fall backe from the holy Commandement which was giuen vnto them And Basil As the aire which is drawn in pestilent places doth breed priuie diseases in the body so out of euill custome many mischiefes arise though they be not by and by felt and perceiued Thirdly consider with mee what a great indignitie is in this matter For what can bee imagined more absurde than euen now to haue wept and mourned An indignitie and to haue entreated Gods infinite mercie to obtaine remission of thy sinnes and sodenly changing thy purpose to forget thy selfe to set light by Gods grace to renounce godlinesse to bee clearely an other man and to thinke otherwise than eare-while thou wast and desirest alway to be Fourthly when we often fall backe Hard to obtaine Gods fauour to the same sinnes it is an harder matter no doubt to returne againe into Gods fauour both because the iniurie is greater and Gods displeasure iuster and because we our selues haue hardned our hearts and finally because Sathans power and dominion ouer our soules is encreased For this cause are wee Heb. 10. taught That to those that sinne wilfully after the knowledge of the truth receiued there remaineth no more a sacrifice for sinne but a fearefull expectation of iudgement and deuouring fire which shall consume the aduersaries But this place is rather vnderstood of Apostasie and sinne against the holy Ghost Be not therefore negligent in auoiding Exhortation such cogitations as solicite thée to returne againe to thy old life yea the more often and earnestly that they thrust themselues into thy mind the more spéedily and strongly let them be cast out We must saith Ciprian meete with the suggestions of the diuel and not nourish a snake till hee become a serpent And Hierom. Kill thy enemie while he is small and dash iniquitie in peeces euen in the seede Be seruent in prayer and often vse that prayer which was so familiar to Saint Augustine Da quod iubes iube quod vis Giue ô Lord that which thou biddest and bid what thou wilt The third member Profice Goe forward or proceede IT is the gift of God to procéede in the God the cause of profiting Iere. 10. way of Saluation For God giueth the encrease I knowe O Lord that the way of man is not in his owne power neither is it in man to correct his owne way Wee must therefore aske this gift of Praier the meanes God by prayer in whose hand it is And Dauid Leade me O Lord in thy righteousnesse because of mine enemies make thy way plaine before my face Wée must therefore pray That according to the riches of his glory hee will strengthen vs by his spirit in our inward man that Christ may dwell in our hearts by
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
Heathen man Heare them ponder them blush and followe them Except thou walke and continue in this way Thou shalt be odious to God The conclusion who hateth the workers of iniquitie Thou shalt be offensiue to good men and euen to the vnbelieuers because for thy sake the name of God is euill spoken of among the Gentiles Thou shalt be cursed euery where and procure grieuous punishments vpon thy selfe Thou shalt be holden captiue as a slaue in Sathans snares To conclude thou shalt haue no part in Gods kingdome but shalt heare that fearefull sentence of the most high Iudge Goe thou cursed one into euerlasting fire O homo Mors tua Mors Christi Fraus Mundi Gloria Coeli Et dolor Inferni sunt meditanda tibi Remember man thy dying day Generall restraints of sinne And Christ who for thee dide Remember Sathans subtilties And how this world doth slide Remember ioyes celestiall And paines that are in hell Let not thy flesh seduce thy soule Remember these things well FINIS Certaine short Praiers framed to the Argument of the parts and members of this booke for the vse of such as desire to profit by calling for the assistance of Gods grace in whatsoeuer they shall be instructed by this booke to be needefull for them 1. A Prayer to prepare vs to enter the way of Christian Pietie and Charitie fitting to the argument of the Prologue O Almightie God and most mercifull father who hast engrafted in al men a desire to knowe and liue And To know from whom all true knowledge and life procéedeth Grant me true knowledge whereby I may knowe thee and my selfe aright Least by knowing much and yet not knowing thée and my selfe aright It may bee saide of mee as of many other that I haue much knowledge and little conscience And am puft vp with knowledge but void of Charitie And seeing this life is not to be desired To liue for it selfe but for an other wherevnto we must enter by the gate of death Giue me grace that I may so liue here that I may alwaies liue with Christ that I may learne both to die and liue aright That I may studie not to liue long but to liue well That I be not sodenly taken out of this life before I haue begun to liue well Moreouer O Lord for as much as thou hast set a marke to such as will liue A marke godly to wit Euerlasting life and hast shewed the way to this marke Euen by The way Iesus Christ who is the way the truth and the life Grant me O Lord the knowledge of The knowledge of the way this way by the right vnderstanding of thy holy word and by the instruction and illumination of thy holy spirit That at the length I may féele thy grace working in my heart That by beginning in thée and not falling from thée but profiting and going forward in godlinesse I may walke in faith and charitie till I come to the marke by Iesus Christ c. Amen A prayer for the entrance of the way The first member of Christian Pietie and Charitie fitting to the argument of the first Member Incipe Begin O Almightie God and most mercifull The end and the way father who hast proposed a happy ende to a Christian life and hast shewed vs a good and right way whereby we might attaine the same yea and hast set vs in that way by the Sacrament of Baptisme and hast instructed vs by thy holy word and confirmed vs in the same by the blessed Sacrament of thy Body and Blood Giue me grace that I may earnestly bend my whole studie and desire to attaine that end or marke And that my heart may long after thée my God from whom I haue long time bin wandring Grant me now at length seriously to meditate my conuersion by turning from sinne the worst of all euils and by returning to thée my God the best of all goods And that I may truly turne from sin Turning from sin giue me grace to consider the miserable state of man liuing in sinne vz. How grieuous a thing it is to haue thée his The miserable state of a sinner enemie and thereby to be depriued of grace in this life and of glorie in the life to come How grieuous a thing it is to grieue the holy spirit and the holy Angels our kéepers How grieuous a thing it is to become a slaue to sinne and Sathan and so an heire of damnation I craue thy helpe therefore O God to leade me to repentance That I may Repentance search my selfe and examine all my actions both internall and externall according to the rule of thy Iustice euē thy law whereby I may discerne how I haue in Degrees of sinne inward heart grown from suggestion to delight from delight to consent from consent to a defence or iustifying of my sinne How Outward I haue growne in action from secret sinning without feare before thée to open sinning without shame of men from thence to a custome without compunction deceiuing my selfe with a vaine hope of mercie with danger of dispaire in the Feare of God end strike therefore O Lord a feare of thée into my heart and astonish my minde that I may feare to be forsaken of thy grace to bee depriued of thy sight to bee tormented in hell pricke my heart not so much with a sorrowe Godly sorrow of thy punishments as with a sorrow of offending thée my good and mercifull father that the spirit of adoption Rom. 8. may succéede the spirit of bondage And the swéete comforts of thy Gospel may sucéede the terrors of thy Lawe Through Iesus Christ our Sauiour c. Amen Now in our conuersion as there is Returning to God Terminus a quo so there is Terminus ad Quem As we must turne from sinne so we must returne to thée who art the chiefest good most simple most perfect Grant mee therefore thy holy spirit which onely can worke this conuersion Effects of our conuersion in my soule By illuminating my vnderstanding that it may iudge aright By directing my will that it may choose aright and by inspiring my heart that it may desire that which is good That in the ende I may bring forth the fruits of holinesse and obedience towards thée my God to whom I am infinitely bound c. And the duties of charitie towards my neighbours As in the practise of the holy Prophet Dauids repentance we are taught And because delaying of returning is dangerous as by thy holy word and Dangers of delay sundry examples we are taught Giue me grace not to defer my conuersion vnto thée but euen this day at the least to begin Least by continuing in sinne I treasure vp for my selfe wrath against the day of wrath Least I be restrained from thée Least I be depriued of ioy and comfort of the spirit Least my conscience be seared
commandements and following thy example I may through patience inherite the promise through Iesus Christ Amen O Almightie God and most mercifull 5. Against Enuie pray thus father who hast commanded vs to loue our neighbours as our selues the poyson against which loue is Enuie which sorroweth at the prosperity of our neighbor and ioyeth at his miserie Giue me grace therefore O Lord to shun this plague which hurteth more the possessor than him that is enuied For the auoiding whereof Grant mee grace to contemne all humane things to long for that heritage which multitude of heires doth not strengthen that I may reckon the gifts of my neighbours as mine owne and communicate my gifts with them that Enuie being set apart we may reckon that ours which they possesse and that we possesse may be theirs as Members of one body whereof Christ is the head O Almightie God and most mercifull father who resistest the proud and giuest Against Pride pray thus grace vnto the humble For as pride is the roote of all euill so it is the ouerthrowe of al vertues and as an infectious disease corrupteth all the faculties of the soule Giue me grace therefore O Lord to beate down this great euill By taking a diligent viewe of my selfe that finding mine owne wants I may lay downe my Pride By conferring my state with the first estate of our first parents I may see from whence I am fallen By knewing the lawe I may knowe my owne infirmities And by setting before me Christes example I may learne Humilitie who when hée was Lord of Men and Angells yet became a perfect patterne of Humilitie and Contempt of the world that we being humbled in our selues might â—e exalted of thée Through Iesus Christ Amen O Almightie God and most mercifull Against dulnes in 〈…〉 exercises pray thus father I acknowledge my dulnes and lukewarmnes in going forward in the way of life whose effects daily I féele in my selfe For. How often doe I pray without attention and feruencie of spirit How often do Ill effects I meditate diuine things without affection of my minde and therefore without fruit How hardly doe I rid my selfe from ydle companie How seldome doe I returne into my selfe to gather my spirits to examine my own state I looke into my selfe as it were through a Lattice without repentance or amendment of life I talke freely of other men and seuerely censure their déeds and words O how willingly doe I passe my time in vaine showes or outward things to relieue my wearines How often doe I séeke comforts here and there solace my selt with ydle thoghts How grieuously do I bear discipline correctioÌ„ I obey laws but for a fashioÌ„ with lothsomnes vnwillingnes O how often do I auoide labours which are necessary and profitable to saluation I séeke to bee gracious and in fauour with men How doe I neglect the vse of the Sacraments How seldome and negligently doe I heare godly Sermons How carelesse hitherto haue I bene to auoide sinne How presumptuous of mine owne strength How much haue I pampered my selfe making prouision for the flesh to fulfill the lustes thereof I call to minde my olde manners and the pleasures of sinne not with griefe and disliking but with a delight and liking Grant me therefore O Lord thy Dangers of Lukewarmnes grace that I may ouercome this roote of vices I acknowledge the daÌ„ger wherein a Lukewarme man doth stand whom thou hast threatned to vomit out whose state is miserable and end searefull Giue me grace therefore not to fall backe into mine old sinnes that I be not in danger of a greter ruine but that recouering out of the gulfe of these mischiefes I may with a more chéerefull minde runne the way of life Stir vp in me O Lord an Remedies ardent desire of newnesse of life make me continually to meditate on my ende which if it should happen to be sodaine and I vnprouided the things that come after will be more grieuous which my end that it may be blessed I beséech thée for Iesus Christ his sake c. Amen When thou art entred O my soule In case of Pusillanimitie or feare a coÌ„municatioÌ„ with the soule the way of life thou art perhaps grieued either with the expectation of some euill at hand or with distrust of deliuerance from some euill present But pray O my soule with Dauid I expected him who deliuered me from my feare and from the storme Conceiue an assured hope in Gods prouidence and flée to him in the time of trouble Peraduenture he will humble thée by this temptatian to beate down thy pride which assaulteth the godly euen in holy actions or be purposeth to purge thée of selfe-loue whereby thou pleasest thy selfe many times more than is meete But what is it O my soule that thou néedest feare Doest thou feare the Crosse and affliction The crosse not to be feared If thou be godly the Crosse and affliction as it cannot be shunned so it is profitable and glorious to the godly It abateth vices it encreaseth vertues it confirmeth our Adoption c. Beare it therefore patiently and couragiously 2. Doest thou shrink at sicknes Thy Not sicknesse body is subiect to death why then doest thou so grieue at sicknes which prepareth to death which to the godly is a passage to life Moreouer the sicknes of the body doth many times cure the diseases of the soule 3. Doest thou grieue for the losse of Not losse of worldly things worldly things Belieue in God take hold of his promises He will not leaue thee nor forsake thée 4. Doth the terror of death astonish thée Not death Cast off feare which riseth of infidelitie Compare the course of this life with the last periode thereof Art thou tossed with continual miseries Feare not death which shall deliuer thée from the tyranuy of sin from the deceits of the world from the temptations of Sathan Eternall death shall not touch thée because life is prepared for thée in Christ 5. Doe the assaults of Sathan terrifie thée Remember that God doth arme Not Sathan such as be his with power to resist Satan Thou shalt ouercome by Christ our Captaine Call vpon God and arme thy selfe with the Shield of faith the sword of the spirit c. And by Gods grace thou shalt ouercome 6. Art thou amazed with thy many Not many or great sinnes and great sins The remission of thy sins is sealed and confirmed to thee by many and great promises by Christ and in Christ therefore thou oughtest not to 1. Ioh. 2. feare If any man sinne we haue an Aduocate to the father euen Iesus Christ the righteous 7. Doth the terror of the last iudgment Not the last Iudgment make thée tremble Cast off this feare call to mind the loue of God the father in his sonne and that the same Son of God is both thy
first learne to knowe that we knowe how to liue godly Let vs learne to knowe God and To know Our selues For he that knoweth himselfe knoweth God He that knoweth God shall be made like to God c. Let vs so liue here that hereafter wee To liue may liue with Christ for euer For this life is not to be desired for it selfe but for another life vnto which we must come by the gate of death Therefore that we may euer liue with Christ Let vs learne both to Liue and well Dye We learne to liue well by meditating on death Wee learne to dye well by liuing godly We leare to liue godly by dying happily To this way there is a marke set vz. Eternal life And the way to this marke The mark and the way Ioh. 14. How to know the way is Iesus Christ our Sauiour who saith I am the way the truth and the life we attaine to the knowledge of this way 1. By a right vnderstanding of the holy Scriptures 2. By Illumination of the holy Ghost 3. Wherof ariseth an experience feeling God himselfe working in vs. Begin therefore O man Know and Liue. Begin faint not but goe forward 1. Beginne to enter the way of life The first member which leadeth to the marke of saluation The entry is made by a conuersion The Conuersion is made by An auersion from sinne the worst Conuersion twofold Auersion from sin Euill and by A Reuersion to God the best good 1 In turning from sinne consider O sinner thy miserable estate while thou art yet in thy sinne Thou art an enemie to God and he The miserable state of a sinner to thée A friend to Sathan nay a slaue both to Sathan sinne Beggerly filthy and guiltie of eternal death Beg therefore the grace of God which may preuent thée accompanie thée and follow thée Now Gods grace in the Conuersion of a sinner vseth two meanes The knowledge of sinne and knowledge of sinne A consternation of the mind 1. We come by the knowledge of sin by the lawe which is the rule of righteousnes By knowing how sinne is bread vz. 1. Foure waies inwardly in the heart How sin is bread By suggestion delight consent defence 2. Foure waies also is it performed in worke First priuily next openly without shame Then it groweth to a custome At length it comes either to securitie or desperation Consider also the heinousnes of sinne vz. It is an iniurie to God A grieuous waight casting vs headlong A tyranny of satan A gilt not pardonable if Christ had not died The sonne of God must néedes dye to purge it 2. After the knowledge of sin followeth Cōsternation of mind a consteruation or casting down sorrowing for sinnes committed And fearing Gods wrath Hereof ariseth A feare and A sorrowe A feare thréefold Least we be forsaken of grace depriued of the sight of God Feare and tormented in Hell A sorrow twofold The first for feare of punishment which is called a worldly Sorrow sorrowe The second for sinne and offending of God which is called a godly sorrowe Either of them is wrought by the spirit of GOD but by diuers Instruments vz. The first by the Lawe The second by the Gospell 2. In returning to God we must consider Reuersiō to God the nature of God That he is the chiefe good c. We returne by faith resting in the By faith mercie of God the father in the merits of Iesus Christ his sonne This faith ariseth in our hearts First How it riseth the Illumination of the spirit with an inward sense of our own wretchednesse Secondly succéedeth a hope of pardon that although wée feele not our sinnes yet pardoned we hope they are pardonable Thirdly we shall perceiue an hunger and thirst of the grace that is offred vs in Christ Fourthly thou shalt come to the Throne of grace that there thou maiest finde fauour Now in this accesse thou shalt performe Two things in returning two things Thou shalt confesse thy sinnes generally and specially Thou shalt aske perdon of thy sins with groanes which cannot be expressed Fiftly thou shalt by an assured perswasion imprinted in thée by the holy Ghost apply the premises of the Gospell specially to thy selfe Here looke to the practise of Dauids Dauids practise Delaies dangerous repentance And beware of delaies and long lingring meditate the shortnes of thy life And the manifold dangers of delaies vz. The treasuring vp of wrath The alienation from God An euill conscience The offence of the Angels The engladding of Sathan The tragicall ends of impatient sinners Faint not neither goe backward The secōd member When thou hast in some sort learned entred the way of life walke in it with thankesgiuing take héede thou faint not neither goe backward 1. Resist therefore temptations for Temptations God tēpteth and why God to whom thou art returned will try his new souldier Both to stirre thée vp to long for the rest of thy heauenly country And to draw thée from the loue of the world And that thou maiest knowe from dines whence thou hast power to resist Here thou must haue these helps in a rea Ardent Prayer Constant Hope A strong Patience 2. Sathan thy aduersarie from whom Sathan tempteth thou art fallen will sift thée Though he be most subtile as a Serpent yet listen not to him Neither yet trust thine owne iudgement Though he be very strong as a Lion yet resist him being armed with a true faith in Christ wherby thou shalt quench his fierie darts 3. Often times we tempt our selues Domesticall enemies for we haue our domesticall enemies for euery one is tempted when he is drawne away and enticed with his owne concupiscence Against this inward enemie we must make warre continually by mortificatiō 4. Without vs in the world many Externall enemies temptations are offered which may disturbe our wittes But thou O man shalt ouercome them By shunning or remouing the occasions of euill 5. To conclude thou shalt méete with manifold temptations vz. Manifold temtations 1. The memory of former sinnes which griefe is byting but it is not vnprofitable 2. Sometime the remēbrance of former sins with a delight which is very hurtful 3. The troubles and vexation of a Christian life 4. The contempt of the world striking a certaine shame of our profession into vs or alluring vs by his loue to these temptations are set downe their remedies And the danger of Relapse is shewed least the last be worse than the first Relapse dāgerous Dangers of relapse Relaps is dangerous in three respects 1. On the diuels part who séeketh to returne to his house from whence he went out 2. On Gods part whose spirit is grieued and he as it were deluded 3. On mans part himselfe who getteh a custome of sinne hardly to bee recouered Goe forward or profit To goe forward in the
way of saluation it is the gift of God we must therefore The third Member Two parts 1. The denying of vnrighteousnes beg it of him by prayer Now we shal profit herein by denying vnrighteousnes and following righteousnes 1 We shall deny vnrighteousnes if we denie our selues Thou shalt deny thy selfe by mortifying sinne Of sinnes ' Some be light and Some be more grieuous 2. Let vs make our beginning by declining Lighter sinnes from lighter sinnes which though they séeme to bee of small account yet they bring with them many mischiefes For euery sinne deserueth punishment Manifold inconueniences defileth the soule diminisheth the heate of Charitie weakeneth the powers of the soule hindereth our glory disposeth a man to greater sinnes withstandeth a newe grace weakeÌ„s our prayers hinders our procéeding in the way of life c. Therefore O man search daily euery day all the corners of thy conscience and fight daily against sinne be it neuer so little by continuall faith and repentance More grieuous sinnes Foure chiefe heads 2. Let our next care be to mortifie and auoide more grieuous sinnes And first Immoderate selfe-loue which is carnall must be cut off 2. Carnall Appetites and Concupiscence must be tamed 3. Vnbrideled affections and perturbations must be restrained 4. Wicked habites must be plucked vp by the rootes For as euill inclinations engender euill affections so euill affections breede euill habits The rooting out whereof require a greater force of the spirit Concerning euill habits Euill habites to be mortified The faculties of the soule are Some Superiour and Some Inferiour The Superiour faculties are the Vnderstanding Will. In the vnderstanding must be mortified the vice of Curiositie Temeritie Pertinacie The vnderstading Cogitations And because the vnderstanding is the fountaine of infinite cogitations which the memory receiueth and kéepeth as coÌ„mitted to her trust These therefore must be mortified whether they be ydle earthly vncleane or curious In the will we must mortifie whatsoeuer The will repugneth the will of God reuealed in his word In the Inferiour faculties of the soule vz. The Senses and Appetites The concupisible Irascible parts Wherein many euil habits are ingendred Euill habites in the inferiour parts First gluttony and drunkennes are to be mortified Next Luxurie or Riot Thirdly Couetousnes Fourthly anger Fiftly enuy Sixtly Pride SeueÌ„tly Sloth which bréedeth Dulnesse and Coldnesse in spirituall exercises Lastly we must auoide cowardlines and Pusillanimitie cast off feare for many times the mind is troubled when we are entred the way of life either with expectation of euils néere at hand or with dispaire of deliuerance from present euills But what is it that thou néedest feare 1. Whether the crosse or afflictions 2. Whether Nothing to be feared sicknes or griefes 3. Whether losse of earthly riches or penury 4. Whether the horror of death at thy end 5. Whether Sathans furie and assalts 6. Whether the number or heinousnes of thy sinnes 7. Whether the terror of the last iudgement Hee sheweth that none of these are to bée feared and setteth downe reasons of comfort 2. Goe yet forward in the practise of The forth member to follow righteoâ—snesse Righteousnesse For after the denying of vnrighteousnesse we must goe forward in the practise of righteousnesse and holinesse Proceede In vertues and In a good courage A double care The first care must be to attaine them The second to kéepe theÌ„ when they are gotten Thou shalt both get them and kéepe them How to â— get how to keepe By frequent vse of deuout prayer By pursuing them with a good courage By louing them ardently By a continuall vse and practise of them Thou shalt goe forward with a good courage 1. If thou haue a firme purpose at the first How to goe forward setting foote to goe forward 2. If thou perseuere and suffer not thy selfe to be plucked away by any impediments 3. If thou reckon vertue to be swéet and amiable and not sower and sharpe Concerning vertues to be embraced Vertues to be embraced Iustice giues each one his due To God glory Iustice comprehendeth all vertues in it self it giueth euery one his due To God that which appertaineth to him To man that which appertaineth to him 1. Iustice giueth to God Glory and Religious worship We owe glory to our God in respect of God himselfe and our owne selues Gods nature is most glorious most excellent most beautifull c We are his Image after which we were created and regenerated c. True religious worship consisteth in Religious worship The true knowledge of God and The true seruing of him so knowne The true God is truly to be knowne according as hee hath reuealed himselfe in the bookes of Nature and holy Scripture God being rightly knowne is to be serued with a Religious worship Religious worship What it performeth giueth to GOD due reuerence Submission Obedience due feare and Loue due Hope and Confidence due Adoration and Inuocation due Honour in swearing by his name due Thankfulnesse due Exercise of Religion priuate and publique due Patience vnder the crosse due Constancie in faith and Obedience 2. Iustice giues to euery man his due Iustice towards men Towards our selues To himselfe first and then To his neighbour Thou oughtest to loue thy selfe and not to hate thy selfe But in an holy sort first therefore learne to knowe thy selfe And after thou knowest thy selfe haue a care to compose thy selfe to holinesse and integritie Let thy first care be for blessings or goods Of the soule then Care of the soule Of the body 1. In the soule are faculties Superiour and Inferiour Superior faculties Superiour the Mind Conscience and will 1. Giue to the mind or vnderstanding Wisdome and Prudence 2. For thy conscience be carefull to prepare it to preserue it to reforme it 3. To thy will thou owest an holy gouerment to refraine it by Prudence 2. In the soule are inferiour parts Inferiour faculties The Irascible or angry part Concupiscible or lusting part 1. Thou shalt moderate the angry part and rule it by these vertues vz. Christian Fortitude Magnanimitie Patience Constancie Méekenesse Humilitie 2. Thou shalt moderate the lusting part and rule it by these vertues vz. Temperance in Abstinence and Chastitie Haue a care of thy body vz. to preserue Care of the body thy Life and thy Health as much as in thée lyeth And if thy health be impaired vse medicine to recouer thy health Prouide also for externall goods which we Care of externall things Honor. call the goods of fortue vz. Honour and Wealth Let modestie moderate Honour that thou pursue it so farforth as is conuenient lawful In getting them vse a godly industry possesse Wealth Iustice towards our neighbour Liuing them holily vse them frugally Now because we are not borne to our selues but we ought to loue our neighbours as
gods grace conuerted after thou didst turne mee I repented The grace of God saieth Prosper is aboue all iustifications or instructions perswading by exhortations warning by examples terrefieng by dangers inticing by miracles guiding by vnderstanding inspiring by counsel illuminating the hart it selfe and induing it with affections of faith Now the grace of God in turning man from sinne vseth two meanes Two means of Auersion from sinne First the knowledge of sinne Next the Consternation of the minde Thou maist come to the knowledge of thy sinne by the Lawe of God For by the Lawe is the knowledge of Sinne For the Lawe is the rule of righteousnesse shewing what is iust and what is vniust 1 The knowledge of sin Rom. 3. Whatsoeuer therefore is either in vs or is done by vs which is not agreeable to the rule of Gods Lawe that same is sinne By this rule try both thy Internal and Externall actions and thereby iudge of thy life And that thou be not deceiued in the vse of this rule Obserue these two things Whatsoeuer is contrary to the Law of God and our neigbour is forbiden by 1 Two Rules whereby to know sinne the Law of God and is repugnant to the rule of iustice And contrariwise whatsoeuer agréeth with the Law of God and our neighbour is coÌ„manded by the Law of God and consonant to the rule of iustice Although by expresse wordes it seeme to be neither commanded nor forbidden The Lawe is spirituall requiring a pure perfect spirituall and perpetuall obedience whereby thou maist vnderstand that al men are guilty before Gods tribunall as transgressors of his holye Lawe Thus then thou wilt acknowledge thy selfe a Sinner 2 Then learne to know how Sinne is conceaued and fashioned in the hart and How Sinne is coÌ„ceaued afterward brought forth in worke 1 Foure manner of waies sinne is conceaued and framed in the hart by Suggestion In the hart foure waies delectation consent and defence The Suggestion is wrought by the aduersary delectation by the flesh consent by the will bould defence by pride whiles the fault which ought to terrifie the minde doth lift it vp but the more it swelleth the more it supplanteth it 2 Foure manner of waies also is sinne performed in worke First we are ashamed In worke foure waies to sinne openly After a while we can let our faults be knowne without blushing Héerevpon sinne groweth to a custome and at the last it is confirmed eyther by a false hope of mercy or by a desperate feare of misery Finally learne to know the haynousnesse of sinne for sinne is an iniury offred The hainosnes of sinne by the sinner to God A contempt of his high Maiestie while we despise his will preferring the loue of our selues and the creaturs Sinne is a most heauy burden depressing a man in the basest manner and casting him headlong except he repent from one wickednesse to another Submitting him to the Tiranye of the diuell and last of all throwing him down to Damnation This mischiefe was so vnrecouerable by any humane wisedome vertue and Aremedie strength that it was necessary that the Sonne of God should become man to be Crucified and die that we might be deliuered from it 2 After the knowledge of sinne followeth CoÌ„sternation or compunction Two fould Psal 88. a consternation or casting down of the minde sorrowing for the sinnes committed and trembling at the wrath of God and punishments due for sinne heareof thou shalt say with Dauid Thy wraths are gone ouer mee and thy terrours haue troubled me And againe Mine iniquities are risen aboue my head and are like a Psal 38. sore burthen to heauy for mee to beare This consternation or sorrow or sense of Gods wrath wil be stirred vp the more How it is stirred vp in thee Yf thou thinke on the Lawe giuen to our first parents in Paradice In what day so euer thou shalt eat of this tree Gen. 2. thou shalt die he death If thou call to mind that Thundering of God in mount Sinai Cursed is he that abideth not in all things which are written in the Lawe to doe it If thou looke to the hand writing of thy Conscience testifieng of thine owne hart both the sinne and sentence of damnation pronounced by God If thou view the signes of gods wrath whether thretned or executed as plague famine sword c. or such as prognosticate punishment iminent or neare hand Heereof riseth feare and and sorrow Feare is thrée fould as Bernard saith Two effects of the Law Feare to be depriued of the grace of God Feare to be excluded from the vision or 1 Feare three fould sight of God and feare to to be tormented in hell This feare doth Bernard stirre vp in his owne hart in this wise Way well How it is stitred vp Bern in Cant 16 Oh my soule what a fearefull and horrible thing it is to haue contemned thy maker to haue offended the Lorde of Maiestie Maiestie is to be feared Lord-ship is to be feared especially such a Maiestie such a Lordship Hee euen he is to be feared who after he An enumeration of terrible things al to be feared of impenitent sinners hath killed hath power to cast downe headlong in to Hell I tremble at hell I tremble at the Iudges countenance which maye make euen the Angels heauenly powers to tremble I tremble at the wrath of his power at the thought of the violent ruine of the World at the flaming of the Elements at the mighty tempests at the voice of the Arch-angell and the sharpe worde I tremble at the teeth of the Infernall beast at the belly of Hell at the roaring beasts prepared for a pray I am affraid of the gnawing worme the scorching fier the smoke the vapour the sulphur the Spirit of stormes the outward darknes Who will giue water to my head and a fountaine of teares to mine eyes that I may preuent by teares weeping wailing gnashing of teeth and hard manacles and fetters and weight of Cheynes pressing downe binding burning and neuer consuming Wo is me O my mother why diddest thou beare me a sonne of sorrow bitternes indignation and eternall weeping 1 Sorrow two fould 2 Sorrow of compunction which ariseth out of the consideration of the heinousnes of sinne is two fould 1 The first sorrow is for the punishmeÌ„ts Sorrow of punishmeÌ„ts deserued it is called worldly sorrow or a sorrow to death The efficient cause of this sorrow is 2. Cor 7 Eficient cause euen the holy ghost who in this case is called the Spirit of Bondage to feare who testifieth vnto vs our seruile and miserable estate while we are straungers Rom. â—pirit of bondage from Christ and therefore doth strike a feare and horror into vs. Now the Instrument whereâ—â— the holy ghost doth worke this sorrow in our Instrument hearts is the preaching of the Lawe the some
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
faith that we may be rooted and grounded in loue Saying Thy will be done O father as in heauen by thy Angles so in earth by vs. Laying therefore aside all malice Exhortation 1. Pet. 2. and al guile and dissimulation and enuy and all backbiting As new borne babes reasonable and without deceit desire ye the milk of the word that ye may grow thereby to saluation if ye may tast how gracious the Lord is And striue to enter in at the straite gate Exercising thy 2. Tim. 4. selfe vnto godlinesse which is profitable to all things with great zeale and endeuour taking vpon thee the yoke of Christ Goe on in the way which thou hast entred for the kingdome of heauen suffereth violence and the violent catch it Say vnto Sathan that would drawe thée backe Goe behind me Sathan for thou art an offence vnto me The way of the righteous procéedeth Prou 4. as a shining light and groweth to a perfect day Be not therfore wanting to the Heb. 12. Psal 119. Not to profite grace of God but runne the way of Gods commandements If to profit be to runne saith Bernard then thou ceasest to profit when thou ceasest to runne and when thou ceasest to runne then thou beginnest to faint Hereof wee may plainly gather not to profit is nothing else but to fall away The spirit must euer either profit or fall backe And Augustine How much soeuer we liue here how much soeuer we profite here let no man say It sufficeth me I am righteous He that saith I stay in the way cannot tell how to come to the end of the way And the same August Goe forward my brethren examine your selues alway without fraud or flattery dislike alwaies what thou art if thou wilt attaine to what thou art not for where thou pleasest thy selfe there thou wilt stay Obserue diligently thy going forward Foure things to be noted in profiting In profiting perswade thy selfe assuredly that thou art daily beginning 2. Be not discouraged if thou perceiue that thou hast not yet profited so much as thou couldest wish 3. Let the purpose of thy race in profiting be God too God Therefore in the beginning of euery action first examine thy action diligently and afterward looke to the progresse end of it Then whatsoeuer humane praise might happen to thée by thy wel doing tread it vnder foot in respect of the glory of God 4. Looke to the patterne of all vertues euen Iesus Christ who is the sonne of righteousnesse the light of the world the way the Truth and the Life Through patience runne to the marke that is set Heb. 4. before thee looking to Iesus the captaine and finisher of thy faith In all things grow in him Eph. 4. First and aboue all things labour earnestly to subdue thy self and to flée vices then follow vertue and séeke after righteousnesse These things are to be obserued generally now of things specially wherin we ought to profit or goe forward First in denying vnrighteousnesse Two branches Secondly in attaining righteousnesse 1. Touching the abnegation or deniall of vnrighteousnesse Thou shalt denie vnrighteousnesse if thou deny thy selfe and mortifie the flesh Thou shalt deny thy selfe and mortifie the flesh if thou first foresée that thou sin not and after sinning that thou spéedily repent and beware not to commit the like sinne Now among sinnes Some are lighter and Two sorts of sinnes Some more greeuous Let vs make our beginning by shunning and declining the lighter sinnes Surely all sin offendeth the Maiestie of God and maketh the sinner guiltie of eternall death but it is euident that there All sinnes offend God Lighter sins to bee subdued are certaine degrées of sinnes and one sinne is more heynons than an other Hee therefore that will profit must make his beginning by subduing the lighter sinnes Though they séeme of small account yet I would wish thée not to make small account of them For remember 1. All sinne whether great or smal doth Manifold inconueniences wrap thée within punishment because it is a breach of Gods commmaundement 2. They defile the soule with their contagion They doe so deface our beautie saith Augustine That they seperate vs from the most chast embracings of our Spouse who is more beautiful than the children of men 3. As water quencheth flaming fire so doe they diminish the seruer of Charitie They weaken the faculties of the mind in the exercise of holy vertues as a loade laide on an horse maketh him goe the slower 4. They hinder our owne glory by hurting Gods glory and doe abate the blessing of our eternall glory 5. They dispose or prepare a man to greater sinnes and barre vp the way from receiuing newe graces They hinder the true deuotion of holy prayers to God and are an impediment to our progresse in a spirituall life 6. They spoile vs of many heauenly graces And as théeues who pilfer many A Similie small things by little and little are not of long time perceiued because the things are of small value yet in the end the theft is perceiued when the owner perceiueth that he wanteth many things So doe these pilfering sinnes by litle and little bereaue vs of many graces 7. They weaken the soule and make it apt to fall into all euill infirmities And though they séeme to be but small hurts yet are they not to be neglected but spéedily to be healed 8. They are as dust or as a cloud before the eyes which hinder the sight so that wee cannot chéerefully behold God nor purely loue him Hee therefore that despiseth small Ecclese 19 Eph. 4. things shal decay by little litle saith the Preacher Grieue ye not the holy spirit saith the Apostle And Saint Augustine Despise not small sinnes though thou Small sinnes to be despised Similes make light account of them yet be afraide at least when thou numbrest them And the same No sinne is so smal that by contempt becomes not great For the sea sands though they be very litle and so likewise the drops of water yet being multiplied growe to great flouds and doe much harme and the water that leaketh into the shippe will at the length sinke it The same There is no sinne so small that is not able to destroy a man if hee take pleasure in it And Hierom. Way not how little thy sinnes are but how great God is who is displeased with thee Therefore O man What is to be done to auoyde small sinnes 1. Search diligently and daily all the starting holes of thy conscience striue continually against euery sinne be it neuer so smal by new repētance exercise of faith we ought daily to cure our maladies not onely by acknowledging our sins but also by searching the root of thē 2. Call to remembrance otherwhiles that sinnes otherwise small in a man endued with great graces are recokned to be great For by how much
them How vertue is gotten and kept First by the frequent vse of godly praier for God doth both giue and encrease his gifts to those that aske of him Secondly by a good courage which we must bring to the attaining of iustice for vertue of it selfe is laboursome and the nature of man if it be not vpheld is verie prone to euill Thirdly by an ardent loue of vertue for Loue ouercomes all difficulties and is strong as death as Saloman saith 4 By perpetuall vse and exercise for they are as the talents which God by no meanes will not haue to lie idle hée that doth not go forward in the race of vertue doth goe backward But in this practise looke one thy Maister Christ Iesus who is the perfect patterne of life and death Now by gods grace working with thée thou shalt walke from vertue to vertue thou shalt exercise vertue for vertues sake thou shalt practise vertue for the loue of God and to his glorie 2. Thou shalt goe forward in vertue with a good courage and willingly First if when thou settest thy first step How to goe forward on the threshold of any vertue if thou haue a resolute purpose in thine owne will to followe that vertue vppon euerie occasion to put it in practise Secondly if thou so firmely perseuere in the purpose practise of that vertue that thou suffer not thy self to be drawne from it by any temptations Thirdly if where as our corrupt nature estéemeth the countenāce of vertue to be sower and her seruice bitter thou on the contrary doe estéeme her so beautiful her seruice so swéet y◠not only any thing cannot pluck thee from her but also thou Vertue beautifull sweete doest fulfil all her duties with great chéerfulnesse and alacritie Thou shalt procéed therefore First from a firme purpose to practise from practise to a perfect habite being able to resist impediments from thence thou shalt ascend to an alacritie chéereful delight to be euer Degrees or steps Satan doing some good Iustice or righteousnesse Iustice or righteousnes doth cōprehend in it self al vertues So that this is y◠very head of al christian vertue of religion charitie holines which discerneth exactly practiseth chéerfully al holy honest actiōs This giueth to euerie one that is his The propertie of Iustice To God glory Why. owne To God that which is his owne To Man that which is his owne 1. Concerninge Gods due Iustice giueth to God Glorie especially by studie of holines and Religious pietie therfore glorifie God for thou owest vnto thy God glorie In respect of God himselfe In respect of our selues Gods nature Tim. 1 Psal 113. His commandements Promises there as His benefits Consider God himselfe The nature of GOD is most glorious the best the greatest the fairest Thou art bound by his commandements to glorifie him Embrase his swéet promises tremble at his horrible threats contemplate his actions and workes wherein his vertues promises and threatnings doe notably shine to wit The benifits of our creation Conseruation Redemption Intercession Sanctification Glorification His wonderfull iudgments rather to be reuerenced then searched yet alwaies right iust Iudgmēts Rom. 11. Miracles His miracles may be added Is not the end of all his diuine vertues cōmandements promises iudgements that he should be glorified Let vs consider our selues behould the Image of God to the which we were created and are regenerate and The image of God whereby we haue a fellowship with God and a partaking of his vertues doth allure vs to glorifie him The vowe which Vow in Baptisme The Sacraments we made in our Baptisme once and in receiuing the Sacrament of the Supper we often renewe doth bind vs to glorifie God manie excellent commodities which we enioy doe force vs. Giue therfore glorie to God and thou shalt haue peace of conscience which passeth al mans vnderstāding His blessings Effects shall cheare thy heart in all things thou shalt receiue the testimony of a true faith thy death shall be pretious thou shalt carry with the a pledge of thy resurrection and glorie which is to come Assure thy self there is nothing that can returne from vs to God for al the graces which we receiue from him but only this homage to glorifie him Which while we doe we declare our loue to our neighbour whom by thy example thou doest win by stirring him vp to glorifie God Now we giue glorie to God especially as I haue said by the studie practise of religious pietie whereby in beléeuing Religious Pietie rightly of God thou doest also worship him rightly Minister saith the Apostle in thy 1. Tim. 6. faith pietie and follow O man Gods righteousnes faith pietie charitie patience modestie For godlines or pietie is great gaine with a minde content with his estate or lot And Seneca saith A good man must be very religious towards God Now Religion standetb in two points In the true knowledge of God In the true worship of God so known First therefore thou must learne to know Trust the true knowledge of God God aright as hée is reuealed in the booke of nature which is the frame of the world in his word which is the holy scripture and herein consisteth christian wisdome Let not the wise man saith Ieremy glory in his wisdom nor the strong man in Ierem. 9. his strength neither the rich man in his riches but let him the glorieth glorie herein that he vnderstandeth and knoweth euē me who am Iehouah who exercise mercie and iustice in the earth wherein also I delight In the visible creatures saith Paule the eternall power and diuinitie of God is seene And the Prophet Esay sends vs to the Law and Esay 8. the Testimony And Christ our Sauiour to the holy scriptures saying Search Ioh. 5. the Scriptures This wisdome must chiefely be learned out of the holy Scripture which enstructeth Holy Scripture the rude or vnlearned counselleth the ignorant or doubtfull correcteth the sinners or offenders comforteth the heauie or sorrowfull bringeth backe such as erre or wander into the way of truth briefely it frameth aright the whole life of a Christian man All Scripture 2. Tim. 3. and euery part thereof saith Saint Paule is inspired of God and is profitable to Teach to Reproue to Correct and to Instruct in righteousnes that the man of God may be intyre prepared to euery good worke It is a sure word of Prophesie saith Saint Peter Secondly God being rightly known 2. True worship of God must also bee religiously worshipped of thée Religious worship yéeldeth vnto God First due humility feare loue hope confidence Secondly Inuocation by praier attention by hearing his word and seruice in the publique exercises of religion Thirdly patience vnder the Crosse and constancie in the profession of Christian truth 1. Be thou therefore religious towards Humilitie towards God