is offended with thy sinnes induce thee to the studie of godlines 14. Let the coÌ„mandement of the most best and most greatest God who willeth thy sanctification compell thée to the practise of Christian charitie 15. Let the regard of thy dutie due to God call thée to an obedience of holinesse that thou maiest testifie thy gratitude towardes him for thou art Gods debter 16. Let thy renouation begun wherby thou art become a new man stir thée vp daily for he that is borne of God sinneth not And a good tree bringeth forth good fruits 17. Let thy faith if it be liuely bring forth stir vp sharpen and maintaine the studie of vertue For without works faith is dead shewe therefore thy faith by thy workes 18. Let the light and knowledge of the will of God and his misteries kindle in thy minde holinesse Thou knowest Gods will doe it 19. Thou owest to thy God a sacrifice of worship to be seasoned by the fâ—â—â— of faith to bee enflamed by the fire of the holy Ghost to be sanctified by the merite of Christ 20. Thou art the Temple of the holy spirit wherewith thou art annointed and endued kéepe this Temple holy set forth the praise of God with thought word and mind mouth and life 21. Let the comforts of the holy Ghost whereby thou art refreshed running in the race of vertue and comforted in thy prayers bee as spurres vnto thée in the course of godlinesse 22. Let that swéete franquillitie of a good conscience and the inward ioy of heart which thou enioyest by vertue minister fire vnto thy deuotion 23. Let the manifold commodities which accompanie Pietie pricke thée forward for Pietie hath the promises of this life and of the life to come 24. Let the hope of fruite that comes thereby moue thée for thereby thou shalt relieue thy neighbour thou shalt glorifie God thou shalt stop the mouth of thy aduersaries 25. Let the vncertaintie of thy life and death euery where and at all times lying in waight for thée warne thee Liue well that thou maiest dye well 26. Let that glorious Tribunall of Christ and the fearefull iudgement of the last day before whom thou shalt be presented and at which time thou must giue an account terrifie thée 27. Let the terrour of ii fernall torments wherewith all the wicked shall be tortured compell thée to the obedience of faith 28. Let the reward of life and glorie eternall which with great ioy thou shalt enioy in Gods own presence in the midst of all celestiall happinesse illure thee 29. Be earnest to followe righteousnesse for by attaining thereto thou shalt obtaine the commendations of a wise man who is as the apple of Gods eye 30. If thou be iust thou shalt be happie euen as that thée which being planted by riuers of water fructifieth in due season and remaineth vnwithered As a florishing Palme trée or as a Cedar planted in the house of the Lord. The praises and priuiledges of the iust First thou shalt be noble in déed being the sonne of God borne of God 2. Thou shalt bee the very Image and liuely similitude of the liuing God 3. Thou shalt bee the beautifull and beloued spouse of Christ Thou shalt bée called the ioy delight of the most highest 4. Thou shalt be the Tabernacle and liuing Temple of the liuing God a certaine Chappel for the holy Ghost 5. Thou shalt spring forth as a bright light and encrease to perfect day 6. Thou shalt mount to heauen despising and treating vnderfoot all earthly and transitorie things 7. Being assured of Gods helpe thou shalt alwaies hope for saluation without doubting 8. Thou shalt beare iniuries patiently and pardon wrongs willingly 9. Thou shalt enioy true peace and tranquilitie of minde thou shalt be filled with true godlines and pleasures 10. Thou shalt be worthy of all manner of sound honour thou shalt be glorious in worship and praise 11. Thou shalt be adorned with Christ pietie with most beautifull ornaments 12. Thou shalt be very rich for thou shalt want nothing at any time And for thy sake the Lord will blesse the Citie and other 13. No creature shall hurt thée if thou be iust but euery creature shall serue for thy good For all things were made for thy behoofe and are preserued 14. Thou shalt haue the kingdome of God within thée and shalt be a King 15. All thinges shall prosper happily with thée Euen aduersitie shall make thy state most happie 16. Thou shalt haue God to bee thy protector thy gardian and reuenger 17. God will haue a speciall care of thee whom thou shalt haue to be thy teacher and guide 18. Thou shalt onely serue God and Christ being a perfit fréeman 19. Thou shalt haue God thy friend and whatsoeuer thou askest thou shalt obtaine And whatsoeuer thou giuest him shall be most acceptable to him 20. Thou shalt be a fellowe citizen with the Saints being admitted to the heaueÌ„ly Citie And being an heire of the eternall kingdome as the sonne of God 21. Being a souldier of Iesus Christ in the Christian warfare thou shalt â—â—ght manfully and valiantly 22. Thou shalt be in God and Christ and God and Christ shall be in thee 23. Thou shalt liue a long and blessed life in Christ the sonne of God And all manner of blessednesse shall bee in thée 24. Death shall not be fearefull vnto thée and thou shalt expect it ioyfully for dying thou shalt not dye but liue for euer 25. Thou shalt obtaine assured victorie against all thine enemies 26. When thou shalt enter into heauen thou shalt be crowned with heauenly glory and honour 27. In the generall iudgement thou shalt be adorned with praises by Christ the Iudge 28. Thou shalt sit with Christ to Iudge the world and shalt triumph gloriously with all the blessed Secondly be thou stirred vp O man by exhortations and examples of Heathen men Heare and blush I vse saith Seneca this authoritie against my self and euery day I arraigne my selfe when the candle is taken away and my wife is silent who now knoweth my manner I begin to examine with my selfe the whole day past I viewe ouer all my deedes and words I conceale nothing from my selfe I passe ouer nothing for why should I feare any my errors when I may say See thou doe it no more I forgiue thee for this time Againe he saith What is better than this custome to examine the whole day How sweete is that sleepe that followeth this surviewe of our selues how quiet how sound and free when the soule being either commended or admonished becomes an especiall and priuie censor of it selfe iudging of her owne meaning Therefore saith the same Seneca enquire into thy selfe first performe the part of an Accuser next of a Iudge lastly of an Intreator Sometime also offend or displease thy selfe For he doth willingly erre who knoweth not that hee doth erre he doth ouerloue himselfe who is content that other should erre
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
our selues wee must giue to our neighbours their due both in Giuing and Recompencing To our Neighbours Whether liuing Or dead To euery man generally To certaine men specially To all and euery man we owe both an Towards all Inward affection and Outward effects of loue To nourish familiaritie and societie in common conuersation 1. Carry therefore a louing affection towards A louing affection thy neighbour with a studie of Christian Concord 2. Shewe also the effects of a louing affection Effects of loue in word and déede In humanitie ciuilitie and liberalitie To certaine degrées or states thou owest also To certain states To the miserable special duties 1. To thy neighbours being in miserie compassion and commiseration or the bowells of Pietie 2. To certaine degrées also and states yéeld To certaine degrees their due both in affection and effects vz. To thy Superiours giue reuerence and obedience To the poore Almes and reliefe 3. To Strangers or Pilgrimes entertainment by Hospitalitie These duties to the liuing We owe also a dutie to our neighbours being To the dead dead Let vs therfore performe vnto them the last dutie of Charitie vz. Mourning and Buriall We must also haue a respect to our neighbours Retribution desert to recompence good turnes vz. Friendship for friendship And gratitude to them that deserue well of vs. In this manner then denying vnrighteousnesse and practising righteousnesse Entring A short Recapitulation to walke in the way of life in the Lord and not fainting but by Gods helpe going forward and profiting yea Perseuering in the same way at length we shall come to the ende of our way euen to the Lord with whom we shall enioy glory and immortalitie by Iesus Christ our Lord c. Amen The Epilogue containing An encouragement or spurre to vertue Encouragement to vertue First by reasons taken from Christianitie Secondly by wise sentences and examples taken from Heathen men FINIS Vade Mecum Goe with me DEARE PIETIE RARE CHARITIE Whose Flame is stirred vp to expell the Cold out of the mindes of many To all that professe the Name of Christ and call vpon his Godheade A sententious Prologue TO know and liue O yee Christians is all our Desires Let vs learne first to know that wée may know how to liue for Nō qui multa quidem sed quae sunt commoda vitae Is dici sapiens cur meriatur habet Not him that knoweth much alwaies A wiseman will I call But he that knows his life to rule What so shall him befall This world hath much science but little conscience least therefore our knowledge To know if it goe alone doe puffe vs vp let charitie be ioyned with it with christian prudence God and our selues let vs endeuour to know God and our selues But at this day many know many things but scarse any knows himselfe well for to know our selues is an A gradation hard point and not for euery one to attaine Let vs therfore learne first this diuine precept Euery one to know himselfe for he that knows himselfe shal know god he that knows God shal be made like vnto him he that is made like vnto God is worthy of God he that is worthy of God committeth nothing vnworthy of God but Acceptable thinketh on divine things and what hee thinketh he speaketh what he speakerh he Displeasing Godly worketh ergo caetera si vis noscere te ipsum noscere discas caetera si vis vincere teipsum vincere discas Noscere se ipsū vincere se ip sū Maxima virtus If ought thou dost desire to learne Learne first to know thy selfe If ought thou wouldest ouercome First then subdue thy selfe Thy selfe first know and first subdue All other vertues will ensue Let vs liue O yée christians that wée To liue may liue with Christ This life is to be desired not for it selfe but for an other wherevnto we must come by the gate of Death Therefore that we may alwayes liue with Christ let vs learne to liue and die well We learne to liue well by meditating on Death We learne to die wel by liuing Godly We learne to liue Godly by dying hapily The end of this life is a happy Death The end of Death is a blessed life We shall liue blessedly if we be dead to the world Ergo. Viue diu sed viue deo nam viuere mundo Mortis opus est viua est viuere vita deo Viue sed vt séper viuas sic ergo beatus Viue deo moritur qui sibi viuit homo Yf long to liue thou doe desire Then long in God to liue The worldly life doth work to death For God true life doth giue So liue that thou maist alwaies liue And happines attaine Who liues vnto himselfe doth die Such death will be his baine Let vs not therefore reckon how long but how well we doe liue he hath liued Not how long but how well long who in few yéeres hath gayned many Talents by liuing well for not many yéeres and dayes make a long life but a liuely minde he liueth not that thinketh on nothing but how to liue he that hath nothing in his life more pleasāt then this A miserable life mortall life can neuer in his life imbrace vertue Many times therefore he that liued long hath liued but a while because he liued not well And many times he that liued well hath no long life to wit in this world full ill liue they that thinke to liue alway Let vs not alwaies be beginning to liue well for he liues ill who is alwayes beginning to liue well Oh beléeue me many haue ceased to liue before they euer began to liue therefore let vs diligently consider not so much how long but in what manner wee haue liued for not to liue but to liue wel is better Non est crede mihi sapientis dicere viuā Sera nimis vita est crastina viue hodie It is no wise mans part to say To morrow I will lyue To morrows life may come too late Yf God no life doe giue Therefore Oh man to know and liue begin goe not backward but proceede There is a mark set thée euen eternal life in heauen the chiefe perpetual happines 1 Marke Choose the better part with Mary Lay vp treasure in heauen wher rust nor moth corrupteth Math 6 not nor theeues can break through nor steale And God shall giue to thee ouer Apoc. comming to eate of the tree of life which is in the middest of the Paradice of God This is the marke of life This is true life striue to this from hence is banished all ill héere aboundeth all good Héere shalt thou rest againe from thy Còmodities in the ende labours being deliuered from all euills God shall wipe al teares from thine eyes there shall be no more death nor mourning nor cry nor sorrow 2 Héere shalt thou
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
precept is more vsuall saith Cyp. among the precepts of Christ than that we should insist or be deligent in giuing of almes and not be greedie of earthly possessions but to lay vp treasure in heauen Sâ—ll your possessions saith hée and giue it in almes And again Lay not vp treasure for your selues on earth c. If thou wilt be perfect goe sell all that thou hast and giue to the poore and thou shalt haue treasure in heauen To conclude He calleth them Abrahams children whom hee seeth to be diligent in helping and feeding the poore 3. Concerning Pilgrimes or Strangers Thou oughtest to harbour Pylgrimes To pilgrimes Hospitalitie or Strangers Such good gests shalt thou receiue cherish and refresh as may no way empeach thy good name or bréede thée any mischiefe Exercise therefore Rom. 12. 1. Pet. 4. Heb. 13. Hospitalitie And bee yée readie to harbour one another without grudging Item Be yee not vnwilling to harbour strangers for by this meanes some vnawares haue lodged Angels And Saint Augustine saith Learne O thou Christian to giue entertainment least peraduenture hee against whom thou shuttest thy doore and to whom thou deniest entertainement be God himselfe Or at least one of Gods Saints of whoÌ„ it is saide whatsoeuer ye did to one of these little ones which belieue in me ye did it to me And contrariwise whatsoeuer ye did not yee neglected to doe to me These things giue to thy neighbour while he is yet aliue And remember that thou art a debter Duties to the dead to the dead Performe to them therefore the last duties of pietie to wit mourning and buriall for as these who are sicke and at the point of death are to bée visited and comforted so those that bée dead must haue their right which are called iust for we ought both to mourne for them and to burie them Wherevpon the sonne of Syracb saith If any man dye bewaile and lament him as if Syrach â—8 thou haddest suffred some great losse and then wind his body according to the custome and see that he may be honestly buried These things shalt thou performe as a man but much rather as a Christian man both to the liuing and dead Now moreouer thou must haue a regard what thy neighbour hath deserued Retribution or recompence of thée and what good turnes thou hast receiued that thou maiest recompence and requit them For iustice requireth that thou retribute and repay the good turns thou receiuedst with good turns as being a due debt Retribute therefore or returne to thy friend friendship and at the least thankefulnes for his well deseruing of thee 1. Concerning friendship Thou doest returne friendship if in good will and curtesse thou doe render Friendship mutuall loue to thy friend Recompence therefore hartie good will with hartie good will enterchange curtesies such as be honest and possible But thou shalt be carefull to set thy affection on such as thou perceiuest to bée With whoÌ„ bent earnestly to true godlinesse and a serious studie of vertue that yee may growe vp together in godlinesse as it were one heart Therefore Eccles saith Ioyne thy selfe to good men and reioyce with them Item A sure friend is Syrach 9. 6. a strong hold hee that hath such a one possesseth a great treasure And Cassian saith That is faithfull friendship and a coniunction indissoluble or a ioynt that cannot be dissolued which is founded vpon equalitie of vertues for the Lord maketh men that are of like manners or conditions to dwel together in one house And therfore in those onely loue can continue without breach in whom there is one purpose wil who wil nil the same thing or one thing 2. Concerning gratitude or thankfulnesse Thou doest returne thankefulnesse Gratitude to thy neighbour who hath deserued well of thée when thou doest render vnto him a thankeful remembrance of a benefit receiued with a willing declaration of thy good will both in word and déed Carry therefore towardes thy benefactors a minde or desire to recompence benefites rrceiued or at the least a heart most readie to wish well But if thou canst requit good turnes receiued with gifts and curtesies Chrisostom saith The best gardian of benefits is the memorie of benefits and a continuall confession of thankes And Bernard Nothing can be returned more acceptable by the receiuer to the giuer than if he shewe himselfe thankfull for that he secretly receiued for he doth reproach to the spirit of grace who doth not take a good turne from him that giueth it with a gratefull minde Thus hauing abandoned vnrighteousnesse labour to attaine righteousnesse 1. Begin I say to enter the way of saluation by Conuerting from euill to good 2. Faint not for any temptations which are in the way 3. But goe forward by denying thy selfe 4. And following Christ in the way of holy vertues by 1. A firme purpose to attaine to vertue by 2. A fortitude ouercomming all impediments by 3. A swéet contentment in vertues possession by 4. A daily examination of our profiting in the way of vertue The Epilogue or Conclusion containing An encouragement or spur to vertue That thou maiest ô man be enflamed in the studie of Pietie and Charitie First by reasons takeÌ„ froÌ„ Christianitie Consider at large these short sayings LEt the most holy and most glorious God allure thée by the perfectioÌ„ of his vertues whose glorie thou oughtest earnestly to further 2. Let the eternall knowledge of God whereby thou art foreknowne prouoke thée to holinesse 3. Let the vndeserued and frée loue of God wherewith thou art loued the mercie and grace of God wherewith he preuenteth thée drawe thée 4. Let thy holy predestination to life first holy or blamelesse next eternal procure thée 5. Remember that thou art created by thy Creator to walke in holinesse and righteousnesse 6. Let the Image of God thy father and Creator whom thou oughtest to resemble not to be a degenerate or vnkindly sonne inuite thée 7. Let the wonderfull benefite of Gods preseruation and gouernment whereby thou art maruellously kept euen vnto this houre exhort thée 8. Let the vnspeakable loue of God the father who gaue his onely sonne to thée and to death for thée encline thée to godlinesse 9. Let the inestimable or vnvaluable benefite of thy Redemption bring thée to an holy obedience for thou wast redéemed that thou shouldest be thankefull 10. Let the patterne of perfection and charitie Iesus Christ whose steps thou must follow enflame thy heart with the loue of charitie 11. Let the dignitie of thy calling lead thée to holines of life for thou art called not to vncleannes but vnto holines 12. Call to minde how thou wast reconciled to God who was offended with thy sins by Christ that thy sins were forgiuen thée that thou mightest liue to God and righteousnesse 13. Let the gifts of the holy Ghost which are giuen thée to sanctifie thée who
how much hée is indebted He that doth a good turne must be silent he that receiues it must declare it 3. Benefits must be giuen silently that they may onely be knowne to them whoÌ„ they profit Sometime also euen he that is relieued must be deceiued by hauing a benefit not knowing from whence he receiueth it 4. Although thou oughtest to giue to euery one that asketh yet in him to whom we giue we may respect his manners his good affection towards vs his néere dwelling his societie with vs the good turnes curtestes aforetime done for our behoofe 5. A benefit that sticks long in the giuers fingers and which he séemes loth to depart with so giues as though it were wreasted from him is not acceptable But those good turnes which are readie easte occurrent where there is no delay but in the bashfulnesse of the receiuer are most acceptable 6. The often vpbraiding of benefits deiecteth the heart and casteth downe the courage Let vs giue our benefits fréely and not let them to vsury He is worthy to be deceiued who thought of receiuing againe when he gaue 7. There is no benefit so great that a malicious minde may not embace there is none so small that a good Interpreter will not aduance 20. Concerning Truth Sinceritie and Fidelitie Seneca 1. Truth is like her selfe in euery part A lye is slender and thinne if yee looke into it diligently ye shall sée thorow it 2. A man that hath done a shrewde turne may fortune be hid but though he be hid his conscience will not bee flattered 3. Counterfet things doe soone returne to their nature but such as are grounded on truth and rise from a sound foundation procéede to greater and better 4. I had rather faile of successe than faile in my promise He that hath faith in his dealing wil deale vprightly euen with his enemie He that léeseth his credit léeseth the vttermost that he can when single harted faith is once gone she seldome returnes from whence she went No man euer lost fidelitie but he that neuer had it 5. Both points are faultie both to belieue euery body and to belieue no body That thou wilt haue another man not to disclose that doe not thou disclose first 6. An euill man speaking faire count as a snare laide for thée For he hath his poison which is his faire spéech 7. As a modest gate or pace is fit for a wise man so should his spéech be graue and not bold or rash Be therefore slowe in spéech 8. And let this bee our chiefe rule what we think to speak what we speak to thinke That the man and his spéech may agrée 21. Concerning friendship 1. Bethinke thée whom thou wilt receiue to thy friendship but when thou hast taken aliking embrace him with thy whole heart talke with him as boldly as with thy selfe Reueale all thy secrets to him if thou thinke him faithful thou shalt make him faithfull 2. The remembrance of my friends deceased is swéet vnto me for I held them as if I should loose them I haue lost them as if I had them 3. It is to no purpose to séeke a friend onely in the markets or concourse of people if thou looke diligently thou shalt finde him at home for he is deceiued that séekes a friend in the common walkes and assemblies or that makes triall of him at a feast For thou shalt finde thy friend within thy breast and not on the Exchange 4. It is troublesome to haue all men as friends it is enough that they be not our enemies 5. Dissimilitude in manners distance in manner of life contrarietie in nature dissolueth friendship Approued friendships desire earnestly retaine constantly kéepe perpetually Enmities which happen vse honestly belieue slowly lay down spéedily 6. With our friends we ought to haue short reckonings and long friendships 7. First setle thy selfe to be good and then séeke another like to thy selfe 8. Admonish thy friend secretly but praise him openly If thou beare with thy friends faults thou makest them thine owne So trust thy friend that thou leaue no place for an enemie 9. It is a march anâ—ising not a friendship that respecteth commoditie For he detracteth or discrediteth friendship who prouideth for good haps 22. Concernng Gratitude or Thankfulnesse 1. This surely is agreeable to Iustice so be thankfull for euery benefit receiued 2. Some giue thankes by stelth in a corner or in the eare they are afraid to doe it openly that they may be saide to haue a benefit rather by their owne vertue than by others helpe 3. Let vs therefore thinke nothing more honest than a thankefull mind And he that accepteth a good turne thankfully hath paied the first pention 4. He that willingly oweth thanks doth recompence a good turne And he that meanes to be thankfull forthwith when hee receiueth doth acknowledge it 5. To recompence a good turne and to be thankfull requireth time and abilitie and a prosperous fortune Nothing is so necessarie or with more care to be learned than to requite a benefit and to giue thanks 23. Generall precepts note them well 1. It is the triumph of Innocencie not to sin And where we may doe most harme to forbeare 2. Thou sinnest twise when thou appliest thy selfe to obey sinne The eyes offend not if the minde command not the eyes 3. Vices doe créepe and hurt by touching the sinful liues of offenders doe passe to euery one that is next 4. No possession no waight of gold or siluer is more to be estéemed than vertue 5. Vertue is thankefull to euery one both dead and liuing if we followe it in good sooth 6. All benefits would bee bestowed in light or openly but there is no stage or theater greater to vertue than a good conscience 7. We must so liue as if we liued in the sight of all the world wee must so thinke as if euery man might sée into our inward breast or as if euery man might sée our heart 8. Regard thy conscience more than same for same may be deceiued many times but by thy conscience neuer 9. Feare no man more that is wéeting of thy sin thaÌ„ thy self for thou maiest escape another but thy selfe neuer For sinne is a punishment to it selfe 10. Learne this one thing to despise this life No man euer ruled it well but hee that despised it Thinke still of what manner thy life is and not how long for not to liue long but to liue wel is a good thing 11. It is a good thing to finish our life before death and then to expect the time that remaineth in securitie 12. None of vs knowes how néere the Lord is Let vs therefore frame our mindes as if wee were come to the last home No man receiueth death chéerefully but he that hath prepared himselfe thereto long before 13. Whatsoeuer thou doest looke to death Euery day must be ordered as it were the last These are out of a
the spirit doth dispose to great sinnes and hinder encrease of graces doth spoile vs of spirituall gifts and depriue vs of glory c. Graunt me grace O Lord to withstand the first motions of sinne and diligently to examine euery corner of my heart and by spéedy repentance and faith to purge euery sinne séeme it neuer so small that I may not onely cut off all occasions of sinne but also pul it vp by the root through Iesus Christ Notwithstanding O mercifull father forasmuch as through thy long suffering Care of grieuous sinnes thou dost not onely as it were winke at our lesser sinnes but art also wont through thy mercie to pardon our more grieuous sins so that though they be as purple or scarlet by repentance they become as woole or snowe Graunt me grace so to profit in the way of godlinesse that I may daily more and more deny my selfe By mortifying the loue of my selfe By taming the appetites of the flesh By refraining the affections of the minde or will But especially in rooting out all wicked habites Both in the Superiour and Inferior faculties of our soule Mortifie O Lord in my vnderstanding Wicked habites in the vnderstanding Curiositie Rashnes the vice of curiositie whereby I am too curious to search those things which excéede my capacitie or which appertaine nothing vnto me The vice of rashnesse whereby I presume to iudge of other mens liues and manners besides the rule of charitie either by vncertaine and doubtfull coniectures or else by enuious or malicious rumors The vice of pertinacie whereby I doe stand so stifly in my Pertinacy presumed opinion that I will admit no mans counsel or perswasion aboue mine owne Frée my vnderstanding O Lord from Cogitations all ydle worldly vncleane and curious cogitations in stead whereof giue me grace that necessarie spirituall holy and profitable cogitations may occupie my minde That I may contemplate heauenly things laying a foundation for the time to come that I may obtaine eternall life Mortifie O Lord in my will whatsoeuer The will is repugnant to thy wil that I may neither wil nor desire any thing but that which is agréeable to thy will reuealed in thy word and is acceptable to thée And because in the inferiour faculties Wicked habites in the appetites of our soules in our appetites and senses many wicked habites doe preuaile which without a mightie force of the spirit cannot be subdued As Gluttony and Drunkennesse Luxurie Auarice Enuie Anger Pride Slothfulnesse in godly exercises Cowardlinesse or Pusilanimitie in temptations Grant me O Lord by thy grace to ouercome all these euills whereunto either al or to some one more than the rest either by nature I am enclined or by custome subdued that being deliuered out of the snares of sinne and Sathan I may serue thée in such righteousnesse and holinesse as is acceptable with thee through Iesus Christ our Lord. Prayers against each particular euill habite as euery man shall thinke most befitting his owne estate O Almightie God and most mercifull 1. Against Gluttonie or drunkennesse pray thus father I confesse and acknowledge that thou hast forewarned vs to take héed of surfeting and drunkennesse and hast threatned by thy holy word to exclude Gluttons and Drunckards out of the kingdome of heauen Giue me grace to auoide this sinne by a moderate abstinence by flying ydlenesse by Restraints of gluttonie a meditation of heauenly things by a practise of Christian vertues by an imitation of Christ in hungring thirsting and praying Graunt me grace that in eating and drinking I be not carried too farre beyond the boundes of naturall necessitie And that I may come to take my foode as to take a medicine that I may represse in féeding a new appetite stirred by varietie of dishes that I may receiue my corporal foode with praier and thanksgiâ—ing and with a desire of spirituall foode that being refreshed with bodily foode I may returne more chéerefully to the offices of my calling through Iesus Christ Amen O Almightie God and most merciful father forasmuch as the vice of luxurie or Against Luxury pray thus Riotousnesse is neuer alone but is carrier as it were in a Coach on foure wheels vz. Pampering of the belly and lusts of the flesh Nicenesse in apparell and lastnesse of sleepe And is drawne as it were with two horses equally matched vz. Prosperitie of life and aboundance of wealth whereon also doe sit as it were two driuers Slothfull dulnesse and Enuious securitie Giue me grace O Lord to profit day by day in the mortifying of this vice or rather vices By humble prayer crauing continencie of thée By withdrawing from the fire of lust the fewell of wine and delicates By a watchfull eare expelling out of my heart all euill cogitations forthwith as they rise And by kéeping my senses least death enter by them as by the windowes Graunt that by thy grace I may warily auoide whatsoeuer is beautifull to the eye whatsoeuer is swéete to the tast whatsoeuer is pleasant to the eare whatsoeuer delighteth the smell whatsoeuer is soft in touching That at length by thy grace I may so profit in mortifying Luxurie the though I féele the prick of the flesh yet I may suppresse it without sinne and may perceiue lust to be so abated in me that though it cannot wholly bée taken away yet it may bée subdued Through Iesus Christ Amen O Almightie God and most mercifull â— Against couetousnesse pray thus father forasmuch as thou hast forewarned thy children to beware of couetousnesse which is an vnsatiable desire to possesse more and more and is accompanied with many mischiefes Giue me grace to expell and expulse this vice by a godly contentment depending alwaies vpon thy prouidence and promise and setting before our eyes the example of our Sauiour Christ who when he was Lord of all became poore for vs Grant me therefore in whatsoeuer estate I am therewith to be content either in plentie or want in fulnesse or penurie Remembring that riches cannot helpe in the day of temptatioÌ„ nor giue tranquilitie or rest to the soule but rather doe wrap their possessors in many snares Grant me therefore to cast all my care vpon thee c. Through Iesus Christ our Lord. Amen O Almightie God and most mercifull 4. Against Wrath pray thus father forasmuch as thou hast forbidden vs to be angry rashly and doest make it as murther to be in danger of iudgemeÌ„t I beséech thée by thy grace to frée me from this sinne which extinguisheth the light of reason disguiseth the countenance and changeth a man into a Monster Grant me by thy grace to ouercome this sauage beast by remouing the procurers of anger which are Enuie Pride Curiositie Suspition Credulitie loue of our selues By restraining by the wisdome of the spirit the first assaults of anger By Christian patience suffering wrongs and not séeking to reuenge our selues That obseruing thy