that I maie no more offend thee in them nor in anie other and cheefelie I demaund of thee strength and vertue to chasten mie flesh to refraine my toung to mortifie the appetites of my hart to recollect the thoughts of my imagination that I being altogether so renued and reformed may deserue to be a liuing temple and thy abode Giue me likevvise o lord al those vertues by vvhich this thy dvvelling place mare be not onlie pâ—rified and cleansed but also adorned and decked such as be the feare of thy holie name a most stedfast hope a most profound humilitie most perfect patience a cleare discretion pouretie of spirite perfect Obedience continual strength diligence in al trauails apperteining to thy holie seruice and aboue al a most inflamed charitie tovvards my neighbours and tovvards thee And for asmuch as I deserue none of al these things be mindful o lord of thy mercie vvhich presupposeth our miserie to be put in execution Be mindful Ezech. 33.11 that thou desiâ—est not the death of a sinner as thy self hast said but that he be conuerted and liue Be mindful that thy onlie begoten sonne came not into this vvoorld as he him self said to seeke those that be iust but sinners Math. 9.13 Be mindful that vvhatsoeuer he did and suffred in this vvoorld from the daie that he vvas borne vntill he gaue vp the ghost vppon the Crosse he suffred it not for him self but for me vvhich all I offer vp to thee in sacrifice for my necessities and offenses and for his sake and not for myne ovvne doe I beseeche thee of mercie And for asmuch as of thee it is said that thou vvilt honour the father in his sonnes honour him by dooing good to me Be mindfull that I haue recourse to thee that I enter through thy gates and that to thee as to a true physition and lord I present my necessities and vvounds and so vvith this spirite vvill I cal vppon thee vvith that pâ—aie vvhich the Prophet Dauid made saying Incline Psal 85. o lord thyne eare and heare me because I am needie and poore Keepe my sovvle because I am holy saue o my God thy seruant that hopeth in thee Haue mercie vppon me o lord because to thee haue I cried al the day make glad the sovvle of thy seruant because to thee o lord haue I lifted vp my sovvle Because thou o lord art svveete and milde and of much mercy to all those that cal vppon thee Vnderstand o lord vvith thy eares my praier and listen to the voice of my request In the day of my tribulation haue I cried vnto thee because thou hast heard me There is none like to thee amongst the Gods o Lord and there is none according to thy vvoorkes All the nations that thou hast made shal com and adore before thee o lord and shall glorifie thy name Because thou art great and dooing vvoonders thou onlie art God Guide me o lord in thy vvay I vvill vvalke in thy veritie let my hart reioice that it may feare thy name I vvil confesse to thee o lord my God in al my hart and I vvil glorifie thy name for euer Because thy mercie is great vppon me and thou hast deliuered my sovvle out of the deepest hell Glorie be to the father and to the sonne c. A PRAIER TO THE HOLY GHOST CHAP. X. O HOLY Ghost the comforter that in the holy daie of Pentecost diddest com doune vppon the Apostles and fill theire holy brests vvith charitie grace and vvisdom I beseeche thee o lord for this vnspeakeable liberalitie and mercie that thou vvilt fil my soule vvith thy grace and all mie entrails vvith the vnspeakeable svveetenes of thy loue Com o most holy Spirite and send vs from heauen som one beame of thy light Com o father of the poore o giuer of gifts o light of harts Com o best comforter svveete ghest of sovvles and theire svveete refreshing Com to me o cleanser of sinnes phisition of diseases Com o strength of vveakelings remedie of those that ar fallen Com o maister of the humble and destroier of the proude Com o singular glory of those that liue and only saluation of those that die Com o my God and prepare me for thee vvith the riches of thy giftes and mercies Make me drunk vvith the gift of vvisdom inlighten me vvith the gift of vnderstanding gouerne me vvith the gift of counsel encourage me vvith the gift of strength teach me vvith the gift of science vvound me vvith the gift of pietie and pearse my hart vvith the gift of feare O most svveete louer of those that be cleane of hart kendle burne al my bovvels vvith that most svveete fiar of thy loue that they al being so burned maie be rauished dravven to thee vvhich art my last end and the depth of all goodnes O most svveete louer of cleane soules for so much as thou knovvest that I of my self am able to doe nothing extend thy pitiful hand vppon me and make me leaue my self that so I may be able to passe vnto thee And to this end o lord beate doune mortifie annihil and vndoe in me vvhatsoeuer it shal please thee that thou make me vvholy according to thy vvil that so al my life be a perfect sacrifice to be altogether consumed in the fiar of thy loue O that som one could aford me this that thou vvouldest admit me to so great good Behold that this thy poore and miserable creature daie and night suspireth to thee My sovvle hath thirsted after the liuing God vvhen shal I com and appeare before the face of al graces vvhen shal I enter into the place of that vvonderful tabernacle euen to the face of my God vvhen vvilt thou fill my sovvle vvith the ioye of thy diuine countenance vvhen shal shee be satiated vvith thy diuine presence O fountaine of eternal brightnes turne to enclose me in that depth vvhence I proceeded vvhere I may knovv thee as thou didst knovv me and loue thee as thou didst loue me and see thee for euer in the companie of al Saincts Amen A PRAIER VVHILES VVEE HEARE masse or at anie other time taken out of diuers places of S. Austen CHAP. XI O MOST merciful supreame creator of heauen and earth I the most vile of al sinners together vvith thy holy Church offer vp to thee this most pretious sacrifice of thy onlie begoten sonne for al the sinnes of the vvoorld Behold o most merciful king him that suffereth and gentellie remember for vvhome he suffere h. Is not this peraduenture o lord thy sonne vvhome thou diddest deliuer to death for the remedie of an vngrateful seruant Is not this peraduenture the author of life vvhich being lead as a sheepe to the slaughter disdeigned not to suffer such a cruel kind of death Turne o lord my God the eys of thy maiestie vppon this vvoork of vnspeakeable pietie Consider thy svveete sonne stredched
secure vvithout Obedience according to that vvhich the Psalmist saith Sacrifice ye sacrifice of iustice Psal 4.6 and hopeye in our lord giue thou me o my God that vvith this hope in thy mercie I ioine the obedience of thy holy commaundements seeing that I no lesse ovve thee this Obedience then all other vvhatsoeuer vertuous affects because thou art my king my lord my Emperour to vvhome the heauen the earth the sea and alcreatures obey vvhose commaundements and lavves they haue hitherto kept and vvil obserue for euer Let me then o lord obey thee more then they al for somuch as I am more obliged thereunto then they Let me obey thee o my king and obserue entirelie all thy most holie lavves Reigne thou in me o lord and let not the vvoorld reigne in me anie more nor the Prince of the vvoorld nor mie flesh nor mine ovvne propre vvill but thine Let all these tyrans depart out of me that be vsurpers of thy seate theeues of thy glorie corrupters of thy iustice and doe thou onlie o lord commaund and ordeine and let onlie thou and thysceptre be acknovvledged and obeyed that so thy vvil maie be donne in earth as it is fulfilled in heauen O vvhen shall this daie be O vvhen shall I see my self free from these tyrans O vvhen shall there be heard in my sovvle none other voice but thine O vvhen shal the forces and pykes of mie enimies be so subiected that I find no contradiction in my self to fulfil thy holy vvil and pleasure O vvhen shall this boistrous tempestuous sea be so calme vvhen shall this heauen be so faire and vnclovvdie vvhen shall mie passions be so quiet and mortified that there be neither vvaue nor clovvde nor noise nor anie other perturbation that maie alter and chaunge this peace and obedience and hinder this thie kingdom in me Giue thou me o lord this obedience or to saie better this soueraigntie ouer mie hart that in such sort it maie obey me that in al things I maie subiect the same to thee and being in this subiection I maie saie vvith al mie hart as the Prophet said Psal 118. â—3 Set me o lord for alavv the vvaie of thy iustifications and I vvil search it out alvvaies Giue me vnderstanding and I vvil seeke thie lavv and vvil keepe it vvith al mie hart Guide me in the pathe of thy commaundements because Thaue desired the same Incline my hart to thy testimonies and not to auarice Turne avvay mine eys that they see not vanitie in thy vvaie quicken me Glorie be to the father and to the sonne and to the holie ghost c. THE SEVENTH PRAIER FOR THE seuenth daie in vvhich a man offereth him self and al things that he hath to God CHAP. IX EVEN so as I am bound o lord to obey thee am I also bound to resigne and offer my self into thy hands because I am altogether thyne thyne by so manie and soe iust titles Thyne because thou hast created me and giuen me this being that I haue thyne because thou doest maintaine me in this being vvith so manie benifits and fauours of thy prouidence thyne because thou hast redeemed me out of captiuitie hast bought me not vvith gold nor siluer but vvith thine ovvne bloud and thine because so manie other times thou hast redeemed me hovv manie times thou hast dravven me out of sinne Yf then by so manie titles claimes I be thine and yf thou for so manie respects be mie king mie lord mie Redeemer and mie deliuerer heere I turne to resigne into thie hands thie substance vvhich I my self am heere I offer mie self to be thie sclaue and captiue heere I giue vp the kaies and omage of mie vvill to th' end that henceforvvard I be no more mine ovvne nor of anie other but thine that I liue not but for thee nor doe no more mine ovvne vvill but thine in such sort that I nether eate nor drinke norsleepe nor doe anie other thing vvhich is not according to thee and for thee Heere doe I present mie self to thee that thou dispose of me as of thine ovvne substance as it best pleaseth thee Yf it like thee that I liue that I dye that I be in health that I be sick that I be riche that I be poore that I be honoured that I be dishonoured to all I offer mie self and resigne my self into thie hands and I dispossesse me of mie self that I be novv no more mine ovvne but thine in so much that vvhat is thine by iustice and right be also thine by mie vvill But vvhoe o lord can doe anie of these things vvithout thee vvhoe can make as much as one steppe vvithout thee Giue me therfore grace o lord to doe that vvhich thou commaundest and commaund vvhatsoeuer it pleaseth thee Remember o lord that thou thy self hast commauÌ„ded vs most instantlie that vve should ask thee saying Aske and it shal be giuen you Matth. 7.7 seeke and you shal finde knocke and it shal be opened to you Thou also thie self hast said by thy Prophet Isaiae 45.21 A God iust and sauing there is not besides me Be conuerted to me and you shal be saued al the ends of the earth Yf then thou thy self o lord doest cal vs dâ—est inuite vs and doest hold open thine armes to the end that vve com to thee vvherefore should vve not hope that thou vvvilt receaue vs in them Thou art not o lord as men ar vvhoe becom poore by giuing and therfore ar so troubled vvhen ought is demaunded of them Thou art not so because as thou becommest not poore in th' one thou art not offended in th' other and therefore to ask of thee isn't to importunate thee but to obey thee seeing thou hast commaunded vs to ask of thee to honour thee and to glotifie thee for by dooing this vve protest that thou art God and the vniuersal lord and giuer of althings of vvhome vve ought to demauÌ„dal seeing that of thee dependeth al vvhatsoeuer And hence it is that thou thy self doest demaund vs this sort of sacrifice aboue al others saying Psal 49.15 Cal vppon me in the daie of tribulation I vvil deliuer thee and thou shalt honour me I then being moued through this thy gracious commaundement doe com to thee and beseeche thee that thou vvilt vouchsafe to giue all this that I ovve vnto thee to vvit that I maie so adore thee so feare and reuerence thee so praise thee so giue thee thanks for althy benifits so loue thee vvith al my haâ—t so settle al mie hope and confidence in thee so obey thy holie coÌ„maundements so offer resigne mie self into thy hands and so vnderstand hovv to request thee other fauours as it behoueth me to doe for thy glorie and for my saluation I beseeche thee also o lord to graunt me pardon of my sinnes true contrition confession of them al to giue me grace
didest commit in the time vvhen thou hadst least knovvledge of God For yf thou canst vvel vevv them thou shalt find that they haue exceeded in number the verie haires of thy head and that thou didst liue at that time as a heathen that knovveth not vvhat God is After this runne ouer breeflie the ten commandements and the seuen deadlie sinnes and thou shalt see that there is no one of them al in vvhich thou hast not oftentimes offended in vvoork vvoord or thought Secondlie runne ouer al the benefits of God and all the times of thy former life and consider vvherein thou hast imploied them for so much as thou must geue accompt of them al to God VVherfore tell me novv vvherein hast thou spent thy childhood vvherein thy infancie vvherein thy yovvth and finallie in vvhat al the daies of thy life vvherein hast thou occupied thy bodilie senses and the povvers of thy soule vvhich almightie God gaue thee to the end thou shouldest knovv serue him vvhere in hast thou imploied thine eyes but in beholding vanities vvherein thine ears but in hearing lies vvherein thy toung but in a thovvsand manners of svvearing murmuration vvherein thy tast smelling and touching but in delices sensual pleasures VVhat profit hast thou taken by the holie Sacraments vvhich God ordeined for thy remedie vvhat thankes hast thou giuen him for his benefits Hovv hast thou ansvvered to his inspirations vvherein hast thou spent thy health and the strength and habilities of nature and the goods vvhich ar named of fortune and the means and opportunities to liue vvel vvhat care hast thou had of thy neighbours vvhich God hath cōmended vnto thee and of those vvoorks of mercie vvhich he appointed thee to vse tovvards them Think then vvhat ansvvere vvilt thou make at the daie of accoumpt vvhen God shall saie vnto thee Giue me an accoumpt of thy stevvard-shippe and of al my goods committed to thy charge for the tyme is novv expired and thou shalt haue no more to dooe vvith them O drye and vvithered tree readie for euerlasting torments vvhat vvilt thou ansvvere at that daie vven they shall ask thee an accoumpt of al the time of thy life and of all the minutes and moments of the same Thirdlie think vppon the sinnes vvhich thou hast committed and doest euerie day commit since the time thou hast had more light to knovv God and thou shalt find that yet still the ould Adam liueth in thee vvith manie of his ould rootes customs Consider then hovv vnreuerent thou hast ben and yet art tovvards God hovv vnthankful for his benefits hovv rebellious stif necked to his inspirations hovv slovvthul in things apparteining to his seruice vvhich thou neuer doest vvith such readines and diligence nor vvith such pure intention as thou oughtest but for som other respects and commodities of the vvorld Consider also hovv seuere and hard thou art vvith thy neighbour and hovv pitiful and fauourable tovvards thy self vvhat a frind of thine ovvne vvil of thy flesh of thy estimation and of al other thy commodities Behould hovv thou art alvvaies provvde ambitious angry rash vain-glorious enuious malitious delicate inconstant light sensual a frind of thy pastimes of pleasant companies of laughing iesting babling Consider likevvise hovv changeable thou art in thy good purposes hovv vnaduised in thy vvordes hovv head-long in thy deedes hovv covvardous faint hearted in vvhat soeuer matters of vveight and importance Fourthlie vvhen thou hast considered in this ordre the multitude of thy sinnes behould forthvvith their greeuousnes that thovv maist so perceiue hovv thy myseries be increased on euerie side to vvhich purpose thovv must vevv vvel these three circumstances in the sinnes of thy life past to vvit against vvhome thou hast sinned for vvhat cause thou hast sinned and in vvhat manner thou hast sinned If thou consider against vvhome thou hast sinned thou shalt find that thovv hast sinned against God vvhose goodnes and maiestie is infinite vvhose benefits and mercies tovvards mankind doe exceede euen the sands of the sea in vvhome be al titles of excellencie and honour that can be imagined to vvhom al dutie and homage is due euen in the highest degree of bounden dutie If thovv consider the cause for vvhich thou hast sinned it vvas but for a point of estimation for a beastle delight for a trifle of commoditie and oftentimes vvithout anie commoditie at al onlie for custom and contempt of God But novv after vvhat manner hast thou sinned Suerlie vvith such facilitie vvith such boldnes so vvithout scruple and remorse of conscience so vvithout feare yea for the most part vvith such easines and contentment as yf thou haddest sinned against a God of stravv that nether knevv nor savve vvhat passeth in the vvorld Is this then the honour due to so high a maiestie Is this the thankse-geuing for so manie benifits Is this the recompence vvorthie to be made for his pretious bloud shed vppon the Crosse and for those stripes and buffets vvhich he suffred for thy sake O miserable and vvretched creature that thovv art miserable for that vvhich thovv hast lost more miserable for that vvhich thovv hast cōmitted and most miserable of al yf yet thovv see not thine ovvne perdition After al this it is a thing of great profit and importance to six the eys of thy consideration in thinking vppon thine ovvne basenes that is hovv of thy self thovv hast nothing els but nothing and sinne and that vvhatsoeuer is besides this is of God it being a thing most euident that as vvell al the goods of Nature as also those of Grace vvhich be the greatest be all and vvholie his from him For his is the grace of Predestination vvhich is the fountaine of al other graces his is the grace of Vocation his the grace Concomitant vvhich assisteth thee in dooing all good his the grace of Perseuerance and finallie his the grace of Euerlasting life This being so vvhat hast thou of thy self vvherof to glory and vaunt but nothing and sinne Repose then a little in the consideration of this thy nothing esteeming this onlie to be thine ovvne riches and al the rest that thou hast to be of the lavv of God to the end thou maist see cleerelie and as it vveere feele vvith thy hands vvhat thou art and vvhat God is hovv poore thou art and hovv riche he is Consequentlie hovv little thou oughtest to trust esteeme thy self and hovv much to trust in God to loue him and to glory in him VVhen thou hast vvel considered al these things afore sayd think then of thy self as baselie as thou possibly canst Think that thou art a place vvhere reedes grovv vvhich be chaunged vvith euerie vvinde vvithout vveight vvithoutforce vvithout firmnes vvithout stay vvithout anie māner of being Think that thou art a lazarus lying sovver days dead that thou art a stinking and abominable carcas so full of vvormes and of so vyle a stentch that so
ansvverable to the superfluitie and abundance and the hunger and thirst avvnserable to the delicatenes and fullnes past Vnto all these paines there is added an eternitie or euerlastingnes of suffering them vvhich is as it vvere the seale and key of them all for al the rest aforesaide vvere yet somvvhat tollerable if it might be ended for so much as nothing is great that hath an end But paines that haue no end no ease no mitigation nor declination no nor hope that euer ether the paines or he that giueth them nor he that suffereth them shall finish and haue an end but to be as it vvere a perpetual banishment and an infamie neuer to beremitted this is a matter able to make anie man besides him self that should consider it deepelie and vvith due attention This is then the greatest paine that of all others is to be suffered in that vnfortunate place for yf these paines vvere to be endured but for som certaine tyme although it vvere a thovvsand or a hundred thovvsand years or as a certaine doctor saieth yf there vvere anie hope that they should end in so much time as al the maine occeaÌ„ sea should be consumed drop by drop taking out of it euerie thousand yeare but one drop onlie yet this vvoold be som kind of comfort and consolation But it passeth not soe in this case for the paines shal becorrespondent to the eternitie of almightie God and the continuing of this miserie to the perpetuitie of his diuine glorie So long as God shal liue so long shall they die vvhen God shal be no more that vvhich he is novv then shall they also cease to be that vvhich they ar Novvin this duratioÌ„ in this eternitie I vvish thee good brother to settel rest for som time thy consideration as a cleene beast to râ—minate this passage novv vvith thie self for as much as the eternal euerlasting truth crieth Matthae 14.35 and auovvcheth saying Heauen and earth shall passe but my vvordâ—s shall not passe Saturdaie night Of the glorie of heauen THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen thereby to moue thy heart to the contempt of the vvorld and to an earnest desire to be in the companie of celestiall citizens To th' end therfore that thou maist in som sort vnderstand somvvhat of this felicitie thou hast to consider a mong other things these fiue that ar in it The excellencie of the place the ioy of the companie the vision of God the glorie of the bodies finallie the sacietie and perfect store of al good things vvhich is there First then consider th'excellencie of the place and especiallie the greatenes thereof vvhich is vvonderfull For vvhen a man readeth in certaine graue authors that eâ—erie starre in heauen is greater then the vvhole earth moreouer that there be som starres of such exceeding greatenes that they be ninetie times bigger then al the vvhole earth and vvith this lifâ—eth vp his eyes to heauen and seeeth in the same such a number of starres and so manie voide spaces vvhere manie more starres might be set vvhen he seeeth this I saie hovv can he but vvoonder hovv can he but be astonied as it vvere besides him self considering the passing greatnes of that place and much more of that Souerain lord that created the same Novv as for the beavvtie of that place it is a thing that cannot be expressed vvith vvords for yf God hath created so vvonderful and so bevvtiful things in this vale of teares vvhat hath he created trovv ye in that place vvhich is the seate of his glorie the throne of his statelines the pallace of his maiestie the hovvse of his elect and the paradise of all delightes After the excellencie of the place consider the vvorthines of the dvvellers in it vvhose number holines riches bevvtie doe far exceede vvhat soeuer can be imagined S. Iohn saith that the multitude of the elect ar so great that no man is able to count them Apocal. 7.9 S. Dionisius saith Caelest Hierar c. 14. that the Angels ar so manie that they exceede vvithout comparison al corporal and material creatures vppon the earth 1 p. q. â—â— ar 3. S. Thomas agreeing vvith this opinion saith that like as the heauens in greatnes exceede the earth vvithout anie proportion so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like advantage and proportion Novv vvhat thing can be imagined more vvoonderfull then this Certainlie this is such a thing that if it vvere vvel considered it vvere sufficient to make al men astonied And yf eche one of those blessed spirites yea though it be the verie least among them be more beautiful to behold then al this visible vvoorld vvhat a sight shall it be to behold such a number of beautiful spirites to see the perfections and offices of euerieone of them There the Angels be sent in ambassages The Archangels ministre and serue the Principalities triumph The Povvers reioice The Dominations gouerne The Vertues shine The Thrones glister The Cherubines giue light The Seraphines burne in loue and al sing lavvdes and praises to God Novv yf the companie and mutual conuersation of good and vertuous persons be a thing so svveete and so amiable as vvee dailie proue vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts to talk vvith the Apostles to deale vvith the Prophets to communicate vvith the Martyrs and to haue a perpetual familiaritie vvith al the elect More yf it shal be so great a glorie to enioy the companie of the good vvhat shal it be to enioy the companie and presence of him vvhome the morning stars dooe praise at vvhose excellent beautie the sonne and moone dooe vvonder before vvhose maiestie the Angels and al those blessed spirites dooe bovve theire knees vvhat shal it be to behold that vniuersal and supreme good in vvhome al good things ar conteined that greater vvoorld in vvhich ar included al vvoorlds and to see him vvho being one is al things and being most simple in him self and vvithout al kind of mixture doth yet comprehend in him self the perfections of al things If to heare see king SalomoÌ„ vvere thought so great a matter that the Queene of Saba said of him Blessed ar the men 2. Regu 10.8 and blessed ar these thy seruants that stand in thy presence and heare thy vvisdom VVhat shal it be to behold that most high SalomoÌ„ that eternal vvlsdom that infinite greatnes that inestimable bevvtie that exceeding goodnes and to enioie the same for euer and euer This is the essential glorie of the Saincts this is the last end and harborough of our desires Afther this contemplate the glorie of the bodies vvhich shal be endued vvith those fovver singuler qualities and dovvries to vvit vvith Subtilitie Svviftnes Impassibilitie and Cleerenes vvhich Cleerenes
it a man shal goe alvvaies vvith a vveake and faint stomacke and one libertie vvil ask an other one delicacie vvil dravv an other Religious life ought to be such that like as the sea casteth from it self all dead bodies and the pot that boileth all the froth and scume that is vvithin it so shee should berid her self of all the scume that she hath of al the dead carcases vvhich she findeth to be in her Let the seruant of God then force and doe violence to him self let him take a greate courage and think that God saieth vnto him that vvhich the Angel said to Elias Rise vp 3. Reg. 19 7. eate because there resteth yet a greate vvaie for the to goe Novv to turne back to our purpose for somuch as there be tvvoe things vvhich vve must alvvaies haue before our eyes in this affaire vvhich be to extirp vices and plant vertues according to these tvvoe ends shal this present treatise haue also tvvoe parts The first shal be of the mortification of vices and euil inclinations of nature the second shall be of vertues of al the renevving of the invvard man Not that these tvvoe parts be different betvvixt them selues in practise vse seeing vertues can not be planted vnles vices be first rooted out but onlie that the matter of vvich vve treate maie be the better vnderstoode especiallie because vve knovve more euidentlie the vices that vvar against vs then vve doe the vertues vvhich vve haue neede of and so that vvhich vve get not by one vvaie vve shal obteine by an other THE FIRSTE PARTE OF THIS TREATISE SPEAKING OF THE MORTIFICATION OF OVER VICES AND PASSIONS AND OF THE meanes that serue for this purpose FOLOvving then the order vvhich vve haue heere set doune the first thing that vve must pretend and seeke to bring to passe is to cast out of this kingdom al the Iebusites and to purge this cursed earth from al thistles and brambles that is vve must labour to subdue our nature and to extirp all euil inclinations and appetites vvhich partlie by the natural condition of eche one partlie also by naughtie costom doe stick and cleaue vnto him This being presupposed the first thing that he ought to doe vvhoe desireth to be changed into an other man is to knovv the inclinations of the first man vvhich is nothing els but to knovv the enimies against vvhom vve must alvvaies haue most deadlie vvarre Let him search vvel al the corners of his conscience let him examen all the vices to vvhich he feeleth him self most bent as to hatred to vvrath to glottonie to slouth to enuie to too much talk to lying to bosting to vaine glorie to lightnes and easines of hart to pleasure and pampering of the bodie to pride to presumption to dishonestie to pusillanimitie vveakenes of mind to couetousnes and pinching and to such other vices and defects and let him determine vvith him self to take this so glorious and vvorthie an enterprise in hand as is to vanquish and subdue him self and cast out of his sovvle al these monsters and not to giue ouer nor take repose vntil he see an end of that vvhich he pretended Novv these vvicked inclinations vices he shall neuer by anie meanes vnderstand better then by labouring to obteine vertues vvhich be contrarie vnto them because vvhen it commeth to the point to embrace vertue earnestlie as it behoueth vs to doe then the contradiction of that vice vvhich repugneth to vertue declareth and shevveth it self vvhich yet before laie hidden And to saie the truth a man neuer commeth to knovv vvel his natural imperfections and vices vntil he haue a vvil desire to leaue them no othervvise then the bird vvhich is taken in the snare feeleth not that he is taken vntil that he seeke to get out of the same And because there might be much said of this matter yf a man vvould runne through euerie particular vice and inclination of ours the breefenes of this little treatise suffereth not that I be ouerlong I shal be content for this present to remit the vertuous and diligent reader to the springs and fountaines of this matter that is to the holie fathers and doctors that vvrite of the same To this helpeth verie much also the ordinarie examining of a mans ovvne conscience vvhich at the lest ought to be donne euerie daie once in vvhich he must enter into iudgment vvith him self laying doune before him al his euil inclinations and affections and examen al his vvords vvorks and thoughts and the intention vvhich he hath in al his actions and the feruor and deuotion vvith vvhich he vvoorketh and to chasten himself and doe penance for that vvhich is il donne hauing alvvaies readie som sorts of penance for this purpose and demaund instantlie at almightie Gods hands grace to remaine at the end victorious and triumphant I knovv a certaine person vvhoe in the examen at night vvhen he found that he had exceeded in anie vvoord vvas vvount to byte his toung in penance of that vvhich he had mispoken and an other that for this vvas vvont to take a discipline as also for vvhatsoeuer other defects And so maie euerie one take to him self som particular manner of penance thereby to chasten the faults vvhich he euerie daie committeth It auaileth also much and is a thing of great profit to procure earnestlie euerie vveeke the victorie of som particular vices and to haue about a man som thing to vvaken him and put him in mind of this enterprise as maie be to gird him self vvith som thing that causeth paine or som such like to the end that this maie serue alvvais to admonish and prick him forvvards to that vvhich before he had purposed and make him adâ—ised that he sleepe not in this affaire It helpeth also and that verie much that a man doe oftentimes renounce and giue ouer his ovvne vvil euen in those things that be lavvfull that by so doeing he maie be the more prompt and redie to denie the same in such things as be vnlauful and forbidden and that he occupie him self in som labours lesse necessarie thereby not to faile in such as be of necessitie in like manner as men report that Socrates the philosopher did as they doe vvhich vvil goe to vvarre vvhoe in time of peace doe exercise those things vvhich they must vse in time of vvarre And let him not cease in this affaire vntil such time as his ovvne vvill be dead buried yf possible it vvere to the end that there be no hinderance against Gods vvil nor against the vvil of those that be in his place Novv a general meane and instrument that seemeth necessarie and requisite for all these exercises is that general strength of vvhich vve spake before to ouercom thervvith all the difficulties vvhich offer them selues vnto vs in this enterprise For somuch as heere must be vanquished tvvoe of the most potent things
vvhole and let him esteeme this for a most high glorie that he is becom as a drudge a scullion of al men for the loue of God sith he became and made him self much lesse then anie of these things be vvhen he offended almightie God Of Pattence THE fouerth vertue is Patience vvhich as S. Iames saith Iacob 1.4 Rom. 5.4 is a vvork of perfection as the Apostle nameth it a token of proofe because this vertue is a greate discouerer as vve haue said before of the finenes of all vertues but principallie notoriouslie of prudence and discretion This vertue hath three degrees The first is to suffer vvhatsoeuer tribulations or iniuries vvithout murmuring and quarrelling The second is not onlie to beare them patientlie but also to desire them for the loue of God The third is to reioice in them as it is recorded of the Apostles that they did vvhen they vvent from the sight of the Councel reioicing Actor 5.41 because they vvere accounted vvorthie to suffer reproche for the name of IESVS And albeit this be a vvork of greate perfection yet the nouice vvhoe in the beginning of his conuersion vvhen the feruors of charitie and the consolations of the holie Ghost doe most abound arriueth not to this let him be vvel assured that he is not yet a good nouice nether hath he begunne prosperouslie to runne this race Of Pouertie THE fift vertue is Pouertie of spirite to vvhich it apperteineth not onlie that a man possesse nothing as proper but also that he despise and contemne vvhatsoeuer riches for Christ as things that be the matter and obiect of pride of enuie of couetousnes of vvrath of contention and of al the cares and troubles of the vvorld To this vertue it belongeth not onlie to be poore in deede but also to loue and affect pouertie nether onlieto loue pouertie it self but also al the companions of pouretie as hunger thirst vvearines a poore hovvse a poore bead a poore table poore apparel poore hous hold stuffe and euerie one that is poore thereby to be in som part like to our Lord vvhoe vvas borne so poorelie liued so poorelie died so poorelie and vvas so poorelie buried And that nouice or religious person vvhoe is not yet arriued to this terme hath not atteined to the perfection of pouretie nether to the feruor of spirite and consequentlie he shall not find nether in God nor in him self that perfect peace and repose vvhich he desireth Of Chastitie THE sixt vertue is Chastitie the office vvhereof is to haue a bodie and mind euen of an Angel yf possible it vvere to flie both heauen and earth from all communications sights familiarities conuersations frindships or acquaintance that maie be anie preiudice to the same yea though it be somtimes euen of spiritual persons For as S. Thomas saith singularlie vvel oftentimes the spiritual loue commeth to be chaunged into a carnall loue by reason of the likenes vvhich is betvvixt the one loue and the other And therfore let a man endeuour in this point to be so chast and faithful to God that he vvould rather pluck out his eys of his head yf it vvere possible then behold anie thing that might offend the giuer of them And vvhen anie occasion shall be ministred vnto him to see anie thing that maie moue him vnto vnchast thoughts let him saie mildlie in his hart O mie lord let me not haue eyes to behold anie thing vvherevvith I maie offend thine eyes Let it not please thy goodnes that vvith the eyes vvhich thou hast giuen me and vvhich thou doest novv illuminate vvith thy light I make vveapons to offend thee He that shal haue this honest careful regard in the gouernment of his eyes maie be vvel assured that God vvil presetue him and that thereby he shal escape manie battailes and perils shall liue in greate peace and quietnes Of Mortification THE seuenth vertue is Mortification of ovvre appetites and selfvvil vvhich is noe particular vertue but vniuersal and general that comprehendeth all vertues vvhich haue for theire office to moderate and subdue the passions of our hart To this vertue apperteineth to contradict and mortifie not onlie those appetites and desires vvhich extend them selues to vnlauful things but also to such as ar not forbidden to the end that by the exercise of the one a man maie be more readie to the vse of the other And therfore it is in deede a verie commendable exercise and vvorthie of greate praise that as often as a man hath vvil to eate to drink to speake to recreate him self to vvalke abrode to see this or that thing he so often contradict his vvil in these things and breake his ovvne appetite that in so dooing he maie becom more fit to suffer the bridle of reason in other his appetites and desires vvhich be lesse vvel ordered as ar those of honoure of interest of delights and such like It is also verie expedient that the masters exercise theire nouices oftentimes and almost alvvaies in these things as hath ben saied before that thereby the natural stubburnnes and hardnes of theire ovvne vvils maie be broken and a man maie becom more obedient tractable and not breake in peeces aftervvards as drie vvoode is vvont toe doe vvhen he must be plied and bent And as often as the seruant of God shal ouercom him self in anie of these things let him esteeme that he hath vvonne a great croune and that he hath donne God such seruice 2. Regum 23.15 as vvas that vvhich Dauid did him vvhen he vvold not drink the vvater of the cisterne of Beth-lehem vvhich he had so greathe desired but resisting his greedie appetite did sacrificie the same to almightie God Of Austeritie THE eight vertue sister of mortification is Austeritie and rigorousnes of al things in the table bed disciplines and all those things vvhich the Apostle signified vvhen he said 2. Corint 11.27 In labour miserie in much vvatchings in hunger and thirst in fastings often in could nakednes beside all those things vvhich ar outvvardlie In all vvhich things this vertue is exceeding profitable for euerie exercise because she punisheth the flesh she lifteth vp the spirite she subdueth the passions she maketh satisfaction for sinnes and that vvhich is most to be vvondered at she cutteth of the roote of al euils vvhich is couetousnes sith the man that is content vvith litle hath no occasion to desire much Neither doeth this vertue onlie deliuer a man from other euils but also from al discourses cares and vnquietnes to vvhich those ar bound that vvil liue deliciouslie and vse them selues vvâ—l and by this meanes a man remaineth free and vnoccupied to giue him self vvholie to God for vvhich cause those holie fathers of Egypt vvere giuen so much to this vertue Neither vvas S. Francis of anie other spirite vvhoe so highlie commended the pouretie of bodie and mind for in the end al commeth to
is as the tree of life that must be set in the middest of this paradise is Charitie vvhose propertie is to loue and esteeme God aboue all things To this vertue it apperteineth to laie the first stone of this building vvhich is a stedfast purpose and determination not to doe anie thing through vvhich this treasure maie be lost vvhich yet is lost by one mortal sinne Let this therfore be the first foundation and dermination of a Christian man to esteeme and make such account of God and to procure so much to obserue this manner of loialtie and fidelitie that he vvould rather endure al the torments and paines in the vvorld euen as the holy martyres suffred them then commit but onlie one mortall sinne This must be alvvaies before his eyes this he must feare in all his affaires this he must demaund in al his praiers yea this must be the greatest and the most continual of al his petitions Vnto this same Charitie it apperteineth to purifie the eye of our intention in al our vvorkes pretending in them not our ovvne commeditie and interest but the onlie vvel pleasing and contentation of God In such sort that vvhatsoeuer vve doe either folovving oure ovvne vvil oâ— the vvil of anie other vve doe it not for compliment nor for a bare ceremonie nor for necessitie nor by constrainte nor to please the eyes of men nor for anie vvorldlie gaine or profit but purelie for the loue of God like as an honest vvoman serueth her husband not for anie commoditie that she hopeth at his hands but for the loue vvhich she beareth vnto him And this intention ought a man to haue not onlie in the beginning end of his vvorkes but also in the time that he doeth them he ought to doe them in such manner for God that in doing them he actuallie exercise him self in louing of God so that vvhilest he is in vvorking he maie seeme rather to be louing then to be vvorking And after this sort he shal not be distracted in the vvoorks that he doeth For foe vvere the Saincts vvont to vvorke and therfore vvere not distracted VVe see that vvhen a mother or good vvife doth anie seruice to her child or to her husband vvhich com from abrode she doth both loue them and serue them together deliting her self and taking great pleasure and contentation in that seruice vvhich she doeth vnto them In like manner ought our hart to be affected vvhen it mindeth to doe anie seruice vnto his Creator To this self same Charitie it appertaineth not onlie to loue God but also al things that be his and especiallie reasonable creatures made to his image likenes vvhich be his children and the membres of his mistical bodie and so vvith one onlie self habite of Charitie ought vve to loue both God and them God for him self and them in God and for him for vvhose sake it is reason that vve respect loue them although of them selues they deserued not to be beloued This loue requireth of vs that vve hurt no man that vve speake euil of no man that vve iudge no man that vve keepe in greate secresie the good name fame of our neighbour yea and rather to close vp our mouthes vvith seuen knottes then once to touch him in his good name Nether is it sufficient onlie to doe no hurt to others but it is also requisite to doe good to al to help al to giue counsel to al to forgiue vvhosoeuer hath offended thee to ask pardon of him vvhome thou hast offended and aboue al to suffer and beare the greeuances iniuries rudenes simplicitie humors and conditions of al men according to the saying of the Apostle Beare ye one an others burden Galat. 6.2 and so shal ye fulfil the lavve of Christ This is that vvhich Charitie requireth vvherein is conteined the lavve and the Pâ—ophets vvithout vvhich he that vvil goe about to sound a Religion shal doe as litle as he that vvould forme a liuelie bodie vvithout a soule vvhich bodie maie vvel be stravve or stone but not a liuing creature Of Hope THE second vertue sister of Charitie is Hope vnto vvhich it apperteineth to behold almightie God as a father bearing tovvards him the hart of a sonne because that in verie deede as there is no good in this vvorld that is vvorthie to be called good yf it be compared vvith God so is there no father in earth that so tenderlie loueth those vvhome he hath accepted for his sonnes as almightie God doeth And so vvhatsoeuer shal happen vnto a man in this vvorld be it prosperitie or aduersitie let him be vvel assured that al is for his commoditie and good and that al commeth from Gods hand sith no one sparovv falleth into the snare vvithout his prouidence and in al these things let him foorthvvith haue recourse vnto him vvith entiere confidence opening vnto him al his troubles trusting in the passing great bountie of his liberalitie in the fidelitie of his promisses in the pledges of the benifits alreadie receaued and aboue al in the merites of his sonne that although he be a sinner and verie miserable yet vvil God be merciful vnto him and direct al things for his commoditie And for this purpose let him alvvaies beare in mind that verse of Dauid Psal 39.18 I am a begger in pouretie but our lord is careful for me And yf he vvil regard vvith attention the scripture of the psalmes of the Prophets and of the Euangelistes he shall find it al ful of this kind of prouidence and hope vvherevvith he shal dailie take greater encouragement to trust in God And let him be assured that he shal neuer haue true peace and quietnes of mind vntil such time as he hath this manner of securitie and confidence for vvithout this confidence euerie thing vvil molest disquiet and dismaie him But vvith this confidence there is nothing that can trouble him for so much as he hath God for his father for his protector and defender as he is of al those that hope in him vvhose povver and strength no arme is able to resist Of Humilitie THE third vertue is Humilitie as vvel invvard as outvvard vvhich is the roote and foundation of all vertues to vvhich it apperteineth that a man account him self for one of the most vile and vngrateful creatures of the vvorld most vnvvorthie of the bread that he eateth of the earth vvhich he treadeth vppon and of the ayre vvherevvith he breatheth and that he esteeme him self no better then a stinking abominable carcasse stuffed ful vvith vvormes the stenche vvherof he himself can not abide and for this cause let him desire to be dispised and dishonoured of al creatures sith he hath so dishonoured and dispised his Creator Let him loue those offices that be most base and vile as to vvass he vvipe disshes to svveepe the house to vvash and make cleane the necessities of others as vvel sick as