me from my fall and grace my ruines did repaire Mans ciuill warre MY houering thoghts wold fly to heauē and quiet nestle in the skie Faine would my ship in vertues shore without remoue at anchor lie But mounted thoughts are hailed downe with heauie poise of mortall load And blustring stormes denie my ship in vertues hauen a sure aboad When inward eye to heauenly sights doth draw my longing hearts desire The world with guesses of delights would to her pearch my thoughts retire Fond fancie traines to pleasures lure though reason stiffely do repine Though reason woo me to the Saint yet sense would win me to the shrine Where wisedome loathes there fancy loues and ouer rules the captiue will Foes senses and to vertues lore they draw the wit their wish to fill Need craues consent of soule to sense yet diuers bents breeds ciuill fray Hard hap where halues must disagree or trust of halues the whole betray O cruell fight where fighting friend with loue doth kill a fauoring foe Where peace with sense is warre with God and selfe delight the seed of wo Dame pleasures drugges are steept in sin their sugred taste doth breed annoy O fickle sense beware her ginne sell not thy soule for brittle ioy Seeke flowers of heauen SO eare vp my soule vnto thy rest cast off this loathsome load Long is the date of thy exile too long the strickt abode Grace not on worldly withered weed it fitteth not thy taste The flowers of euerlasting spring do grow for thy repast Their leaues are staind in beauties die and blazed with their beames Their stalks enameld with delight and limbde with glorious gleames Life giuing iuice of liuing loue their sugred veines doth fill And watred with eternall showers they nectard drops distill These flowers do spring from fertile soile though from vnmanur'd field Most glittering gold in lieu of glebe these fragrant flowers do yeeld Whose soueraigne sent surpassing sense so rauisheth the mind That worldly weeds needs must he loath that can these flowers find FINIS MARIE MAGDALENS FVNERALL TEARES Ieremie Chap. 6. verse 26. Luctum vnigeniti fac tibi planctum amarum AN CHO RA. SPEI LONDON Printed for W. Barret To the worshipfull and vertuous Gentlewoman Mistresse D.A. YOur Vertuous requests to which your deserts gaue the force of a commandement won me to satisfie your deuotion in penning some little discourse of the blessed Mary Magdalene And among other glorious examples of this Saints life I haue made choice of her Funerall Teares in which as she most vttered the great vehemencie of her feruent loue to Christ so hath she giuen therein largest scope to dilate vpon the same a theame pleasing I hope vnto your selfe and fittest for this time For as passion and especially this of loue is in these dayes the chiefe commander of most mens actions and the Idol to which both tongues and pennes do sacrifice their ill bestowed labours so is there nothing now more needfull to be intreated than how to direct these humours vnto their due courses and to draw this floud of affections into the right chanel Passions I allow and loues I approue onely I would wish that men would alter their obiect and better their intent For passions being sequels of our nature and allotted vnto vs as the handmaides of reason there can be no doubt but that as their authour is good and their end godly so their vse tempered in the meane implyeth no offence Loue is but the infancie of true charitie yet sucking Natures teat and swathed in her bands which then groweth to perfection when faith besides naturall motiues proposeth higher and nobler grounds of amitie Hatred and anger are the necessarie officers of prowesse and iustice courage being cold and dull and Iustice in due reuenge slacke and carelesse where hate of the fault doth not make it odious and anger setteth not an edge on the sword that punisheth or preuenteth wrongs Desire and hope are the parents of diligence and industrie the nurses of perseuerance and constancie the seedes of valour magnanimitie the death of sloath and the breath of all vertue Feare and dislikes are the scoutes of discretion the harbingers of wisedome and pollicie killing idle repentance in the cradle and curbing rashnesse with deliberation Audacitie is the armour of strength and the guide of glorie breaking the Ice to the hardest exployts and crowning valour with honorable victorie Sorrow is the sister of mercie and a waker of compassion weeping with others teares grieued with their harmes It is both the salue and smart of sinne curing that which it chastiseth with true remorse preuenting need of new cure with the detestation of the disease Despaire of the successe is a bitte against euill attempts and the hearse of idle hopes ending endlesse things in their first motion to begin True ioy is the rest and reward of vertue seasoning difficulties with delight and giuing a present assay of future happinesse Finally there is no passion but hath a seruiceable vse either in pursuite of good or auoidance of euill and they are all benefits of God and helpes of nature so long as they are kept vnder vertues correction But as too much of the best is euill and excesse in vertue vice so passions let loose without limits are imperfections nothing being good that wanteth measure And as the sea is vnfit for trafficke not onely when the windes are too boysterous but also when they are too still and a middle gale and motion of the waues serueth best the saylers purpose So neither too stormy nor too calme a mind giueth Vertue the first course but a middle temper betweene them both in which the welordered passiōs are wrought to prosecute not suffered to peruert any vertuous endeuour Such were the passions of this holy Saint which were not guides to reason but attendants vpon it and commanded by such a loue as could neuer exceede because the thing loued was of infinite perfection And if her weaknesse of faith an infirmitie then common to all Christs disciples did suffer her vnderstanding to be deceiued yet was her will so setled in a most sincere and perfect loue that it led all her passions with the same byas recompencing the want of beliefe with the strange effects of an excellent charitie This loue and these passions are the subiect of this discourse which though it reach not to the dignitie of Maries deserts yet shall I think my indeuours well appayd if it may but woo some skilfuller pennes from vnworthy labors either to supply in this matter my want of ability or in other of like pietie whereof the Scripture is full to exercise their happier talents I know that none can expresse a passion that he feeleth not neither doth the penne deliuer but what it copieth out of the minde And therefore the finest wits are now giuen to write passionate discourses I would wish them to make choise of such passions as it neither should be
hearts or feele my fire but I My faultlesse breast the fornace is the fuell wounding thornes Loue is the fire and sighes the smoake the ashes shames and scornes The fuell Iustice layeth on and mercie blowes the coales The mettall in this Fornace wrought are mens defiled soules For which as now on fire I am to worke them to their good So will I melt into a bath to wash them in my blood With this he vanisht out of sight and swiftly shronke away And straight I called vnto mind that it was Christmasse day New Heauen new Warre COme to your heauen you heauenly Quires Earth hath the heauen of your desires Remoue your dwelling to your God A stall is now his best abode Sith men their homage do deny Come Angels all their fault supply His chilling cold doth heat require Come Seraphins in lieu of fire This little Arke no couer hath Let Cherubs wings his body swathe Come Raphael this Babe must eate Prouide our little Toby meate Let Gabriel be now his groome That first tooke vp his earthly roome Let Michael stand in his defence Whom loue hath linkt to feeble sense Let graces rocke when he doth cry Let Angels sing his lullaby The same you saw in heauenly seate Is he that now suckes Maries teate Agnize your King a mortall wight His borrowed weed lets not your sight Come kisse the manger where he lyes That is your blisse aboue the skies This little Babe so few dayes old Is come to rifle Sathans fold All hell doth at his presence quake Though he himself for cold do shake For in this weake vnarmed wise The gates of hell he will surprise With teares he fights wins the field His naked breast stands for a shield His battering shot are babish cryes His arrowes lookes of weeping eyes His Martiall Ensignes cold and need And feeble flesh his warriers Steed His Campe is pitched in astall His bulwarke but a broken wall The Crib his trench hay-stalkes his stakes Of Shepheards he his Muster makes And thus as sure his fo to wound The Angels trumps alarum sound My soule with Christ ioyne thou in fight Sticke to the tents that he hath dight Within his crib is surest ward This little Babe will be thy guard If thou wilt foyle thy foes with ioy Then flit not from the heauenly Boy FINIS Moeoniae OR CERTAINE EXCELLENT POEMS AND SPIRITVAL Hymnes composed by R.S. AN CHO RA. SPEI LONDON Printed for W. Barret The Virgine Maries conception OVR second Eue puts on her mortall shrowd Earth breeds a heauen for Gods new dwelling place Now riseth vp Elias little cloud That growing shall distill the showre of grace Her being now begins who ere she end Shall bring our good that shall our ill amend Both Grace and Nature did their force vnite To make this babe the summe of all their best Our most her least our million but her mite She was at easiest rate worth all the rest What grace to men or Angels God did part Was all vnited in this infants heart Foure onely wights bred without fault are nam'd And all the rest conceiued were in sinne Without both man and wife was Adam fram'd Of man but not of wife did Eue beginne Wife without touch of man Christs mother was Of man and wife this babe was borne in grace Her Natiuitie IOy in the rising of our Orient starre That shall bring forth the Sunne that lent her light Ioy in the peace that shall conclude our warre And soone rebate the edge of Sathans spight Load-starre of all inclos'd in worldly waues The care and compasse that from ship-wracke saues The patriarkes and Prophets were the flowers Which time by course of ages did distill And call'd into his little clowd the showers Whose gracious drops the world with ioy shall fill Whose moisture suppleth euery soule with grace And bringeth life to Adams dying race For God on earth she is the royall throne The chosen cloth to make his mortall weede The quarry to cut out our corner stone Soile full of fruite yet free from mortall seede For heauenly flowre she is the Iessa rod The child of man the parent of a god Her Spousals WIfe did she liue yet virgine did she dye Vntoucht of man yet mother of a sonne To saue her selfe and child from fatall lie To end the web whereof the thred was spon In marriage knots to Ioseph she was tide Vnwonted workes with wonted wiles to hide God lent his Paradise to Iosephs care Wherein he was to plant the tree of life His sonne of Iosephs child the title bare Iust cause to make the mother Iosephs wife O blessed man betroth'd to such a spouse More blest to liue with such a child in house No carnall loue this sacred league procur'd All vaine delights were farre from their assent Though both themselues in wedlocke bands assur'd Yet chast by vow they seald their chast intent Thus had the Virgins wiues and widows crowne And by chaste child-birth doubled their renowne The virgins salutation SPell Eua backe and Aue shall you finde The first began the last reuerst our harmes An Angels Aue disinchants the charmes Death first by womans weaknesse entred in In womans vertue life doth now begin O Virgins breast the heauens to thee incline In thee they ioy and soueraigne they agnize Too meane their glorie is to match with thine Whose chast receit God more then heauen did prize Haile fairest heauen that heauen and earth do blisse Where vertues starre Gods Sunne of iustice is With haughty mind to godhead man aspired And was by pride from place of pleasure chac'de With louing mind our manhood God desired And vs by loue in greater pleasure plac'de Man labouring to ascend procur'd our fall God yeelding to descend cut off our thrall The Visitation PRoclaimed Queene and mother of a God The light of earth the soueraigne of Saints With Pilgrime foote vp tyring hils she trod And heauenly stile with handmaids toile acquaints Her youth to age her selfe to sicke she lends Her heart to God to neighbour hand she bends A prince she is and mightier prince doth beare Yet pompe of princely traine she would not haue But doubtlesse heauenly Quires attendant were Her child from harme her selfe from fall to saue Word to the voice song to the tune she brings The voice her word the tune her ditty sings Eternall lights inclosed in her breast Shot out such piercing beames of burning loue That when her voice her cosins eares possest The force thereof did force her babe to moue With secret signes the children greet each other But open praise each leaueth to his mother His Circumcision THe head is launc't to worke the bodies cure With angrie salue it smarts to heale our wound To faultlesse Sonne from all offences pure The faulty vassals scourges do redound The Iudge is cast the guiltie to acquit The Sunne defac'd to lend the starre his light The vine of life distilleth drops of grace Our rocke
her loue that she would haue thought any quantitie too little except hers had bene added the best in qualitie too meane except hers were with it and no diligence in applying it enough except her seruice were in it Not that she was sharpe in censuring that which others had done but because loue made her so desirous to do all her selfe that though all had bene done that she could deuise and as well as she could wish yet vnlesse she were an actor it would not suffice sith loue is as eager to be vttered in effects as it is zealous in true affection She came therefore now meaning to enbalme his corps as she had before annointed his feet and to preserue the reliques of his body as the onely remnant of all her blisse And as in the spring of her felicitie she had washed his feet with her teares bewayling vnto him the death of her owne soule so now she came in the depth of her miserie to shed them afresh for the death of his body But when she saw the graue open and the bodie taken out the labour of enbalming was preuented but the cause of her weeping increased and he that was wanting to her obsequies was not wanting to her teares and though she found not whom to annoynt yet found she whom to lament And not without cause did Marie complaine finding her first anguish doubled with a second griefe and being surcharged with two most violent sorrowes in one afflicted heart For hauing setled her whole affection vpon Christ and summed all her desires and wishes into the loue of his goodnesse as nothing could equall his worthes so was there not in the whole world either a greater benefit for her to enioy than himselfe or any greater dammage possible than his losse The murdering in his owne death the life of all liues left a generall death in all liuing creatures and his decease not onely disrobed our nature of her most royall ornaments but impouerished the world of all highest perfections What maruell therefore though her vehement loue to so louely a Lord being after the wrecke of his life now also depriued of his dead body feele as bitter pangs for his losse as before it tasted ioyes in his presence and open as large an issue to teares of sorrow as euer heretofore to teares of contentment And though teares were rather oyle than water to her flame apter to nourish than diminish her griefe yet now being plonged in the depth of paine she yeelded her selfe captiue to all discomfort carrying an ouerthrowne mind in a more enfeebled body and still busie in deuising but euer doubtfull in defining what she might best do For what could a silly woman do but weepe that floating in a sea of cares found neither eare to heare her nor tongue to direct her nor hand to helpe her nor heart to pittie her in her desolate case True it is that Peter and Iohn came with her to the Tombe and to make triall of her report were both within it but as they were speedy in comming and diligent in searching so were they as quicke to depart and fearefull of farther seeking And alas what gained she by their comming but two witnesses of her losse two dismayers of her hope and two patternes of a new despaire Loue moued them to come but their loue was soone conquered with such feare that it suffered them not to stay But Mary hoping in despaire and perseuering in hope stood without feare because she now thought nothing left that ought to be feared For she hath lost her maister to whom she was so entirely deuoted that he was the totall of her loues the height of her hopes and the vttermost of her feares and therefore besides him she could neither loue other creature hope for other comfort nor feare other losse The worst she could feare was the death of her body and that shee rather desired than feared sith shee had alreadie lost the life of her soule without which anie other life would be a death and with which any other death would haue bene a delight But now she thought it better to dye than to liue because she might happily dying find whom not dying she looked not to enioy and not enioying she had little will to liue For now she loued nothing in her life but her loue to Christ and if any thing did make her willing to liue it was onely the vnwillingnesse that his Image should dye with her whose likenesse loue had limited in her heart and treasured vp in her sweetest memories And had she not feared to breake the table and to breake open the closet to which she had entrusted this last relique of her lost happinesse the violence of griefe would haue melted her heart into inward bleeding teares and blotted her remembrance with a fatall obliuion And yet neuerthelesse she is now in so imperfect a sort aliue that it is proued true in her that Loue is as strong as death For what could death haue done more in Mary than loue did Her wits were astonied and all her senses so amazed that in the end finding she did not know seeing she could not discerne hearing she perceiued not and more than all this she was not there where she was for she was wholly where her maister was more where she loued than where she liued and lesse in her selfe than in his body which notwithstanding where it was she could not imagine For she sought as yet she found not and therefore stood at the Tombe weeping for it being now altogether giuen to mourning and driuen to misery But ô Mary by whose counsaile vpon what hope or with what heart couldest thou stand alone when the Disciples were departed Thou wert there once before they came thou turnedst againe at their comming and yet thou stayest when they are gone Alas that thy Lord is not in the Tombe thine owne eyes haue often seene the Disciples hands haue felt the empty Syndon doth auouch and cannot all this winne thee to beleeue it No no thou wouldest rather condemne thine owne eyes of errour and both their eyes and hands of deceit yea rather suspect all testimonies for vntrue than not looke whom thou hast lost euen there where by no diligence he could be found When thou thinkest of other places and canst not imagine any so likely as this thou seekest againe in this and though neuer so often sought it must be an haunt for hope For when things dearely affected are lost loues natures is neuer to be weary of searching euen the oftenest searched corners being more willing to thinke that all the senses are mistaken than to yeeld that hope should quaile Yet now sith it is so euident that he is taken away what should moue thee to remaine here where the perill is apparent and no profit likely Can the wit of one and she a woman wholly possessed with passion haue more light to discerne danger than two wits of two men and both
principall fauorits of the parent of all wisedome Or if notwithstanding the danger there had bene iust cause to encounter it were not two together being both to Christ sworne champions each to other affected friends and to all his enemies professed foes more likely to haue preuailed than one feminine heart timorous by kind and already amazed with this dreadfull accident But alas why do I vrge her with reason whose reason is altered into loue that iudgeth it folly to follow such reason as should any way impaire her loue Her thoughts were arrested by euery thread of Christs Sindon and she was captiue to so many prisons as the tombe had memories of her lost master Loue being her Iaylor in them all and nothing able to ransome her but the recouery of her Lord. What maruaile then though the Apostles examples drew her not away whom so violent a loue enforced to remaine which prescribing lawes both to wit and will is guided by no other law but it selfe She could not thinke of any feare nor stand in feare of any force Loue armed her against all hazards and being already wounded wtih the greatest griefe she had no leisure to remember any lesser euill Yea she had forgotten all things and her selfe among all things onely mindfull of him whom she loued aboue all things And yet her loue by reason of her losse drowned both her mind and memory so deepe in sorrow and so busied her wits in the conceit of his absence that all remembrance of his former promises was diuerted with the throng of present discomforts and she seemed to haue forgotten also him besides whom she remembred nothing For doubtlesse had she remembred him as shee should shee would not haue now thought the tombe a fit place to seeke him neither would she mourne for him as dead and remoued by others force but ioy in him as reuiued and risen by his own power For he had often foretold both the manner of his death and the day of his Resurrection But alas let her heauinesse excuse her and the vnwontednesse of the miracle pleade her pardon sith dread amazement hath dulled her senses distempered her thoughts discouraged her hopes awaked her passions and left her no other liberty but onely to weepe She wept therefore being onely able to weepe And as she was weeping she stouped downe and looked into the Monument and she saw two Angels in white sitting one at the head and another at the feet where the body of Iesus had bene layd They said vnto her Woman why weepest thou Iohn 20. O Mary thy good hap exceedeth thy hope and where thy last sorrow was bred thy first succour springeth Thou diddest seeke but one and thou hast found two A dead body was thy errand and thou hast light vpon two aliue Thy weeping was for a man and thy teares haue obtained Angels Suppresse now thy sadnesse and refresh thy heart with this good fortune These Angels inuite thee to a parley they seeme to take pitty of thy case and it may be they haue some happy tidings to tell thee Thou hast hitherto sought in vaine as one either vnseene or vnknowne or at the least vnregarded sith the party thou seekest neither tendereth thy teares nor answereth thy cryes nor relenteth with thy lamentings Either he doth not heare or he will not helpe he hath paraduenture left to loue thee and is loth to yeeld thee reliefe and therefore take such comfort as thou findest sith thou art not so lucky as to finde that which thou couldest wish Remember what they are where they sit from whence they come and to whom they speake They are Angels of peace neither sent without cause nor seene but of fauour They sit in the tombe to shew that they are no strangers to thy losse They come from heauen from whence all happy news descendeth They speake to thy selfe as though they had some speciall embassage to deliuer vnto thee Aske them therefore of thy master for they are likeliest to returne thee a desired answer Thou knewest him too well to thinke that hell hath deuoured him thou hast long sought and hast not found him on earth and what place so fit for him as to be in heauen Aske therefore of those Angels that came newly from thence and it may be their report will highly please thee Or if thou art resolued to continue thy seeking who can better helpe thee than they that are as swift as thy thought as faithfull as thine owne heart and as louing to thy Lord as thou thy felfe Take therefore thy good hap lest it be taken away from thee and content thee with Angels sith thy master hath giuen thee ouer But alas what meaneth this change and how happeneth this strange alteration The time hath bene that fewer teares would haue wrought greater effect shorter seeking haue sooner found and lesse paine haue procured more pittie The time hath bene that thy annointing his feet was accepted and praysed thy washing them with teares highly cōmended thy wiping thē with thy haire most curteously construed How then doth it now fall out that hauing brought thy sweet oyles to annoint his whole body hauing shed as many teares as would haue washed more than his feet and hauing not onely thy haire but thy heart ready to serue him he is not moued with all these duties so much as once to afford thee his fight Is it not he that reclaimed thee from thy wandring courses that dispossessed thee of thy damned Inhabitants and from the wilds of sinne recouered thee into the fold and family of his flock Was not thy house his home his loue thy life thy selfe his disciple Did not he defend thee against the Pharisie pleade for thee against Iudas and excuse thee to thy sister In summe was not he thy Patron and Protector in all thy necessities O good Iesu what hath thus estranged thee from her Thou hast heretofore so pitied her teares that seeing them thou couldest not refraine thine In one of her greatest agonies for loue of her that so much loued thee thou didst recall her dead brother to life turning her complaint into vnexpected contentment And we know that thou doest not vse to alter course without cause nor to chastise without desert Thou art the first that inuitest and the last that forsakest neuer leauing but first left and euer offering till thou art refused How then hath she forfeited thy fauour or with what trespasse hath she earned thy ill will That she neuer left to loue thee her heart will depose her hand will subscribe her tongue will protest her teares will testifie and her seeking doth assure And alas is her particular case so farre from example that thou shouldest rather alter thy nature than she better her Fortune and be to her as thou art to no other For our parts since thy last shew of liking towards her we haue found no other fault in her but that she was the earliest vp to
liberty is a penaltie and euery penaltie supposeth some offence but an offence it is not to weepe for my selfe for he would neuer commande it if it were not lawfull to do it The fault therefore must be in being one with him that maketh the weeping for my selfe a weeping also for him And if this be a fault I will neuer amend it and let them that thinke it so do penance for it for my part sith I haue lost my mirth I will make much of my sorrow and sith I haue no ioy but in teares I may lawfully shed them Neither thinke I his former word a warrant against his latter deed And what need had he to weepe vpon the Crosse but for our example which if it were good for him to giue it cannot be euill for me to follow No no it is not my weeping that causeth my losse sith a world of eyes and a sea of teares could not worthily bewaile the misse of such a maister Yet since neither thy seeking findeth nor thy weeping preuaileth satisfie thy selfe with the sight of Angels Demaund the cause of their comming and the reason of thy Lords remoue and sith they first offer thee occasion of parley be not thou too dainty of thy discourse It may be they can calme thy stormes and quiet thy vnrest and therefore conceale not from them thy sore lest thou lose the benefit of their emplaister But nothing can moue Mary to admit comfort or entertaine any company for to one alone and for euer she hath vowed her selfe and except it be to him she will neither lend her eare long to others nor borrow others helpe lest by the seeking to allay her smart she should lessen her loue But drawing into her mind all pensiue conceits she museth and pineth in a consuming languor taking comfort in nothing but in being comfortlesse Alas saith she small is the light that a starre can yeeld when the Sunne is downe and a sorry exchange to go gather the crums after the losse of an heauenly repast My eyes are not vsed to see by the glimse of a sparke and in seeking the Sunne it is either needlesse or bootlesse to borrow the light of a candle sith either it must bewray it selfe with the selfe light or no other light can euer discouer it If they come to disburden me of my heauinesse their comming will be burdensome vnto me and they will load me more while they labour my reliefe They cannot perswade me that my maister is not lost for my owne eyes will disproue them They can lesse tell me where he may be found for they would not be so simple to be so long from him or if they can forbeare him surely they do not know him whom none can truly know and liue long without him All their demurres would be tedious and discourses irksome Impaire my loue they might but appay it they could not to which he that first accepted the debt is the onely payment They either want power will or leaue to tell me my desire or at the first word they would haue done it sith Angels are not vsed to idle speeches and to me all talke is idle that doth not tell me of my maister They know not where he is and therfore they are come to the place where he last was making the Tombe their heauen and the remembrance of his presence the food of their felicitie Whatsoeuer they could tell me if they told me not of him and whatsoeuer they could tell me of him if they told me not where he were both their telling and my hearing were but a wasting of time I neither came to see them nor desire to heare them I came not to see Angels but him that made both me and Angels and to whom I owe more than both to men and Angels And to thee I appeale ô most louing Lord whether my afflicted heart doth not truly defray the tribute of an vndeuided loue To thee I appeale whether I haue ioyned any partner with thee in the small possession of my poore selfe And I would to God I were as priuie where thy body is as thou art who is onely Lord and owner of my soule But alas sweet Iesu where thou wert thou art not where thou art I know not wretched is the case that I am in and yet how to better it I cannot imagine Alas ô my onely desire why hast thou left me wauering in these vncertainties and in how wild a maze wander my doubtful perplexed thoughts If I stay here where he is not I shall neuer finde him If I go further to seeke I know not whither To leaue the Tombe is a death and to stand helplesse by it an vncurable disease so that all my comfort is now concluded in this that I am free to chuse whether I will stay without helpe or go without hope that is in effect with what torment I will end my life And yet euen this were too happy a choise for so vnhappy a creature If I might be chuser of mine owne death ô how quickly should that choise be made and how willingly would I runne to that execution I would be nailed to the same crosse with the same nailes in the same place my heart should be wounded with his speare my head with his thornes my body with his whippes Finally I would taste all his torments and tread all his embrued and bloudie steps But ô ambitious thoughts why gaze you vpon so high a felicitie why thinke you of so glorious a death that are priuie to so infamous a life Death alas I deserue yea not one but infinite deaths But so sweete a death seasoned with so many comforts the very instruments whereof were able to raise the deadest corps and depure the most defiled soule were too small a scourge for my great offences And therefore I am left to feele so many deaths as I liue houres and to passe as many pangs as I haue thoughts of my losse which are as many as there are minutes and as violent as if they were all in euery one But sith I can neither die as he died nor liue where he lyeth dead I I will liue out my liuing death by his graue and dye on my dying life by his sweete Tombe Better is it after losse of his body to looke to his Sepulcher than after the losse of the one to leaue the other to be destroyed No no though I haue bene robbed of the Saint I will at the least haue care of the shrine which though it be spoiled of the most soueraigne hoast yet shall it be the Altar where I will daily sacrifice my heart and offer vp my teares Here will I euer leade yea here do I meane to end my wretched life that I may at the least be buried by the Tombe of my Lord and take my iron sleepe neare this couch of stone which his presence hath made the place of sweetest repose It may be also that
this empty Syndon lyeth here to no vse and this Tombe being open without any in it may giue occasion to some mercifull heart that shall first light vpon my vnburied body to wrap me in his shroud and to interre me in this Tombe O too fortunate lot for so vnfortunate a woman to craue no no I do not craue it For alas I dare not yet if such an ouer-sight should be committed I do now before-hand forgiue that sinner and were it no more presumption to wish it aliue than to suffer it dead if I knew the party that should first passe by me I would woo him with my teares and hire him with my prayers to blesse me with this felicity And though I dare not wish any to do it yet this without offence I may say to all that I loue this Syndon aboue all clothes in the world and this Tombe I esteeme more than any Princes monument yea and I thinke that coarse highly fauored that shall succeed my Lord in it and for my part as I meane that the ground where I stand shall be my death-bed so am I not of Iacobs mind to haue my body buried farre from the place where it dyeth but euen in the next and readiest graue and that as soone as my breath faileth sith delayes are bootlesse where death hath won possession But alas I dare not say any more let my body take such fortune as befalleth it my soule at the least shall dwell in this sweet Paradise and from this brittle case of flesh and bloud passe presently into the glorious Tombe of God and man It is now enwrapped in a masse of corruption it shall then enioy a place of high perfection where it is now it is more by force than by choise and like a repining prisoner in a loathed gaile but there in a little roome it should find perfect rest and in the prison of death the liberty of a ioyfull life O sweet Tombe of my sweetest Lord while I liue I will stay by thee when I die I will cleaue vnto thee neither aliue nor dead will I euer be drawne from thee Thou art the Altar of mercie the temple of truth the sanctuary of safeâ—ie the graue of death and the cradle of eternall life O heauen of my eclipsed Sunne receiue vnto thee this silly starre that hath now also lost all wished light O Whale that hast swallowed my onely Ionas swallow also me more worthy to be thy prey sith I and not he was the cause of this bloudie tempest O Cesterne of my innocent Ioseph take me into thy drie bottome sith I and not he gaue iust cause of offence to my enraged brethren But alas in what cloud hast thou hidden the light of our way Vpon what shore hast thou cast vp the Preacher of all truth or to what Ismaelite hast thou yeelded the purueiour of our life Oh vnhappy me why did I not before thinke of that which I now aske Why did I leaue him when I had him thus to lament him now that I haue lost him If I had watched with perseuerance either none would haue taken him or they should haue taken me with him But through too much precisenesse in keeping the Law I haue lost the Law-maker and by being too scrupulous in obseruing his ceremonies I am proued irreligious in losing him selfe sith I should rather haue remained with the truth than forsaken it to solemnize the figure The Sabboth could not haue bene prophaned in standing by his coarse by which the prophaned things are sanctified and whose touch doth not defile the cleane but cleanseth the most defiled But when it was time to stay I departed when it was too late to helpe I returned and now I repent my folly when it cannot be amended But let my heart dissolue into sighes mine eyes melt in teares and my desolate soule languish in dislikes yea let all that I am and haue endure the deserued punishment that if he were incensed with my fault he may be appeased with my penance and returne vpon the amendment that fled from the offence Thus when her timorous conscience had indited her of so great an omission and her tongue enforced the euidence with these bitter accusations Loue that was now the onely vmpire in all her causes condemned her eyes to a fresh showre of teares her breast to a new storme of sighes and her soule to be perpetuall prisoner to restlesse sorrowes But ô Mary thou deceiuest thy selfe in thy owne desires and it well appeareth that excesse of griefe hath bred in thee a defect of due prouidence And wouldest thou indeed haue thy wishes come to passe and thy words fulfilled Tell me then I pray thee if thy heart were dissolued where wouldest thou harbour thy Lord what wouldest thou offer him how wouldest thou loue him Thine eyes haue lost him thy hands cannot feele him thy feet cannot follow him and if it be at all in thee it is thy heart that hath him and wouldest thou now haue that dissolued from thence also to exile him And if thine eyes were melted thy soule in langour and thy senses decayed how wouldest thou see him if he did appeare how shouldest thou heare him if he did speake how couldest thou know him though he were there present Thou thinkest haply that he loued thee so well that if thy heart were spent for his loue he would either lend his own heart vnto thee or create a new heart in thee better than that which thy sorrow tooke from thee It may be thou imaginest that if thy soule would giue place his soule wanting now a bodie would enter into thine with supply of all thy senses and release of thy sorrowes O Mary thou diddest not marke what thy maister was wont to say when he told thee that the third day he should rise againe For if thou hadst heard him or at the least vnderstood him thou wouldest not thinke but that he now vsed both his heart and soule in the life of his owne body And therefore repaire to the Angels and enquire more of them lest the Lord be displeased that comming from him thou wilt not entertaine them But Mary whose deuotions were all fixed vpon a nobler Saint and that had so straightly bound her thoughts to his only affection that she rather desired to vnknow whom she knew already than to burthen her mind with the knowledge of new acquaintance could not make her will long since possessed with the highest loue stoope to the acceptance of meaner friendships And for this though she did not scornefully reiect yet did she with humilitie refuse the Angels company thinking it no discourtesie to take her selfe from them for to giue her selfe more wholly to her Lord to whom both she and they were wholly deuoted ought most loue and greatest duty Sorrow also being now the onely interpreter of all that sense deliuered to her vnderstanding made her conster their demand in a more doubtfull than true
Disciples But thy loue had no leisure to cast so many doubts Thy teares were Interpreters of thy words and thy innocent meaning was written in thy dolefull countenance Thine eyes were rather pleaders for pitty than Heraulds of wrath and thy whole person presented such a patterne of thy extreame anguish that no man from thy presence could take in any other impression And therefore what thy words wanted thy action supplied and what his eare might mistake his eye did vnderstand It might be also that what he wrought in thy heart was concealed from thy sight and haply his voice and demeanour did import such compassion of thy case that he seemed as willing to affoord as thou desirest to haue his helpe And so presuming by his behauiour that thy suite should not suffer repulse the tenour of thy request doth but argue thy hope of a graunt But what is the reason that in all thy speeches which since the misse of thy maister thou hast vttered where they haue put him is alwayes a part So thou saydest to the Apostles the same to the Angels and now thou doest repeate it to this supposed Garderner very sweete must this word be in thy heart that is so often in thy mouth it would neuet be so ready in thy tongue if it were not very fresh in thy memory But what maruaile though it tast so sweete that was first seasoned in thy maisters mouth which as it was the treasury of truth the fountaine of life and the onely quire of the most perfect Harmonie so whatsoeuer it deliuered thine eare deuoured and thy heart locked vp And now that thou wantest himselfe thou hast no other comfort but his words which thou deemest so much the more effectuall to perswade in that they tooke their force from so heauenly a speaker His sweetenesse therefore it is that maketh this word so sweete and for loue of him thou repeatest it so often because he in the like case said of thy brother Where haue you put him O how much doest thou affect his person that findest so sweete a feeling in his phrase How much desirest thou to see his countenance that with so great desire pronouncest his wordes And how willingly wouldest thou licke his sacred feete that so willingly vtterest his shortest speeches But what meanest thou to make so absolute a promise and so boldly to say I will take him away Ioseph was afraid and durst not take downe his body from the Crosse but by night yea and then also not without Pilats warrant but thou neither stayest vntill night nor regardest Pilate but stoutly promisest that thou thy selfe wilt take him away What if he be in the pallace of the high Priest and some such maid as made Saint Peter denie his maister do begin to question with thee wilt thou then stand to these words I will take him away Is thy courage so high aboue kinde thy strength so farre beyond thy sexe thy loue so much without measure that thou neither doest remember that all women are weake not that thy selfe art but a woman Thou exemptest no place thou preferrest no person thou speakest without feare thou promisest without condition thou makest no exception as though nothing were impossible that thy loue suggesteth But as the darknesse could not fright thee from setting forth before day nor the watch feare thee from comming to the Tombe as thou diddest resolue to breake open the seales though with danger of thy life and to remoue the stone from the graues mouth though thy force could not serue thee so what maruaile though thy loue being now more incensed with the fresh wound of thy losse it resolue vpon any though neuer so hard aduentures Loue is not ruled with reason but with loue It neither regardeth what can be nor what shall be done but onely what it selfe desireth to do No difficulty can stay it no impossibility appall it Loue is title iust enough and Armour strong enough for all assaults and it selfe a reward of all labours It asketh no recompence it respecteth no commoditie Loues fruites are loues effects and the gaines the paines It considereth behoofe more than benefit and what in dutie it should not what indeed it can But how can nature be so maistered with affection that thou canst take such delight and carry such loue to a dead coarse The mother how tenderly soeuer she loued her child aliue yet she cannot chuse but loath him dead The most louing Spouse cannot endure the presence of her deceassed husband and whose embracements were delightsome in life are euer most hatefull after death Yea this is the nature of all but principally of women that the very conceit much more the sight of the departed striketh into them so fearefull and vgly impressions and stirreth in them so great horrour that notwithstanding the most vehement loue they thinke long vntill the house is ridde of their very dearest friends when they are once attyred in deaths vnlouely liueries How then canst thou endure to take vp his coarse in thy hands and to carry it thou knowest not thy selfe how farre being especially torne and mangled and consequently the more likely in so long time to be tainted Thy sister was vnwilling that the graue of her owne brother should be opened and yet he was shrowded in sheets embalmed with spices and died an ordinarie death without any wound bruse or other harme that might hasten his corruption But this coarse hath neither shrowd nor spice sith these are to be seene in the tombe and there is not a part in his body but had some helpe to further it to decay and art thou not afraid to see him yea to touch him yea to embrace and carry him naked in thine armes If thou haddest remembred Gods promise that His holy one should not see corruption If thou haddest beleeued that his God-head remaining with his bodie could haue preserued it from perishing thy faith had bene more worthy of praise but thy loue lesse worthy of admiration sith the more corruptible thou diddest conceiue him the more combers thou diddest determine to ouercome and the greater was thy loue in being able to conquer them But thou wouldest haue thought thy oyntments rather harmes than helpes if thou hadst bene setled in that beleefe and for so heauenly a coarse embalmed with God all earthly spices would haue seemed a disgrace If likewise thou haddest firmely trusted vpon his resurrection I should maruaile at thy constant designement sith all hazards in taking him should haue bene with vsurie repaide if lying in thy lappe thou mightest haue seene him reuiued and his disfigured and dead body beautified in thine armes with a diuine maiestie If thou haddest hoped so good fortune to thy waterie eyes that they might haue bene first cleared with the beames of his desired light or that his eyes might haue blessed thee with the first fruites of his glorious lookes If thou haddest imagined any likelihood to haue made happie thy
made his heart a prey to his agonies whereas that that buried him in his owne melancholies raised Ioseph to his highest happinesse If Mary Magdalen said and supposed she could haue suncke no deeper in griefe than she had already plunged her selfe and yet that which she imagined the vttermost of euils proued in conclusion the very blisse of her wishes the like may be your errour if you cumber your minde with thinking vpon her death which could neuer be discharged from cares till death set his hand to her acquittance nor receiue the charter of an eternall being till her soule were presented at the sealing I loath to rubbe the scarre of a deeper wound for feare of renewing a dead discomfort yet if you will fauour your owne remedies the maisterie ouer that griefe that springs from the roote may learne you to qualifie this that buddeth from the branch Let not her losses moue you that are acquainted with greater of your owne and taught by experience to know how vncertaine then change is for whō vnconstant fortune throweth the dice. If she want the wonted titles her part is now ended and they were due but vpon the stage her losse therein is but a wracke of wounds in which she is but euen with the height of Princes surpassing both her selfe in them and the new honours of heauenly stile If she haue left her children it was her wish they should repay her absence with vsury yet had she sent her first fruits before her as pledges of her owne comming And now may we say that the Sparrow hath found an home and the Turtle doue a neast where she may lay her yonglings enioying some and expecting the rest If she be taken from her friends she is also deliuered from her enemies in hope hereafter to enioy the first out of feare of euer being troubled with the latter If she be cut off in her youth no age is vnripe for a good death and hauing ended her taske though neuer so short yet she hath liued out her full time Old age is venerable not long to be measured by increase of vertues not by number of yeares for grauity cōsisteth in wisedom Sap. 4. and an vnspotted life is the ripenesse of the perfectest age If she were in possibilitie of preferment she could hardly haue mounted higher than from whence she was throwne hauing bene brused with the first she had little will to clime for a second fall We might hitherto truly haue said this is that Naomi Ruth 1. she being to her end enriched with many outward and more inward graces But whether hereafter shee would haue bid vs not to call her Naomi that is faire but Mara that signifieth bitter it is vncertaine sith she might haue fallen into the widdows felicitie that so changed her name to the likenesse of her lot Insomuch that she is freed from more miseries then she suffered losses and more fortunate by not desiring then she would be by enioying fortunes fauour which if it be not counted a follie to loue yet it is a true happinesse not to need we may rather thinke that Death was prouided against her imminent harmes then enuious of any future prosperities the times being great with so many broyles that when they once fall in labour we shall thinke their condition securest whom absence hath exempted both from feeling the bitter throwes and beholding the monstrous issue that they are likely to bring forth The more you tender her the more temperate should be your griefe sith seeing you vpon going she did but step before you into the next world to which she thought you to belong more than to this which hath already giuen you the most vngratefull congee They that are vpon remouing send their furniture before them and you still standing vpon your departure what ornament could you rather wish in your future abode then this that did euer please you God thither sendeth your Adamants whither he would draw your heart and casteth your anchors where your thoughts should lie at roade that seeing your loue taken out of the world and your hopes disanchored from the stormie shoare you might settle your desires where God seemeth to require them If you would haue wished her life for an example to your house assure your selfe she hath left her friends so inherited with her vertues and so perfect patternes of her best part that who knoweth the suruiuours may see the deceassed and shall finde little difference but in the number which before was greater but not better vnlesse it were in one repetition of the same goodnesse wherefore set your selfe at rest in the ordinance of God whose works are perfect and whose wisedome is infinite The termes of our life are like the seasons of the yeare some for sowing some for growing and some for reaping in this onely different that as the heauens keepe their prescribed periods so the succession of times haue their appointed changes But in the seasons of our life which are not the law of necessarie causes some are reaped in the seed some in the blade some in the vnripe eares all in the end this haruest depending vpon the Reapers will Death is too ordinary a thing to seeme any nouelty being a familiar guest in euery house and sith his comming is expected and his errand vnknowne neither his presence should be feared nor his effects lamented What wonder is it to see fuell burned spice-pouned or snow melted And as little feare it is to see those dead that were borne vpon condition once to dye She was such a compound as was once to be resolued vnto her simples which is now performed her soule being giuen to God and her body resorted into her first elements It could not dislike you to see your friend remoued out of a ruinous house the house it self destroyed and pulled down if you knew it were to build it in a statelier forme and to turne the inhabitant with more ioy into a fairer lodging Let then your sisters soule depart without griefe let her body also be altred into dust withdraw your eyes from the ruine of this cottage and cast them vpon the maiestie of the second building which Saint Paul saith shall be incorruptible glorious strange spirituall and immortall Night and sleepe are perpetuall mirrours figuring in their darknesse silence shutting vp of senses the finall end of our mortall bodies and for this some haue entituled sleepe the eldest brother of Death but with no lesse conuenience it might be called one of Deaths tenants neare vnto him in affinity of condition yet farre inferiour in right being but tennant for a time of that Death is the inheritance for by vertue of the conueyance made vnto him in Paradice that dust we were and to dust we must returne he hath hitherto shewed his seigniory ouer all exacting of vs not onely the yearely but hourely reuerence of time which euer by minuts we defray vnto him so that our very life is
not onely a memory but a part of our death sith the longer we haue liued the lesse we haue to liue What is the daily lessâ—ning of our life but a continuall dying and therefore none is more grieued with the running out of the last sand in an houre glasse the with all the rest so should not the end of the last houre trouble vs any more theÌ„ of so many that went before sith that did but finish the course that all the rest were still ending not the quantity but the quality commendeth our life the ordinary gaine of long liuers being onely a great burthen of sinne For as in teares so in life the value is not esteemed by the length but by the fruit goodnesse which often is more in the least than in the longest What your sister wanted in continuance she supplyed in speed and as with her needle she wrought more in a day than many Ladies in a yeare hauing both excellent skill and no lesse delight in working so with her diligence doubling her endeuours she wonne more vertue in halfe than others in a whole life Her death to time was her birth to eternitie the losse of this world an exchange of a better one endowment that she had being impaired but many farre greater added to the store Mardocheus house was too obscure a dwelling for so gracious an Hester shrowding royall parts in the mantle of a meane estate and shadowing immortall benefits vnder earthly veiles It was fitter that she being a summe of so rare perfections and so well worthy a spouse of our heauenly Ahashuerus should be carried to his court from her former abode there to be inuested in glorie and to enioy both place and preheminence answerable to her worthinesse her loue would haue bene lesse able to haue borne your death then your constancy to brooke hers and therefore God mercifully closed her eyes before they were punished with so grieuous a sight taking out to you but a new lesson of patience out of your old booke in which long study hath made you perfect Though your hearts were equally ballanced with a mutuall and most entire affection and the doubt insoluble which of you loued most yet Death finding her weaker though not the weaker vessell layd his weight in her ballance to bring her soonest to her rest Let your mind therefore consent to that which your tongue daily craueth that Gods will may be done as well here in earth of her mortall body as in that little heauen of her purest soule sith his will is the best measure of all euents There is in this world continuall enterchange of pleasing and greeting accidents still keeping their succession of times and ouertaking each other in their seuerall courses No picture can be all drawne of the brightest colours nor an harmonie consorted onely of trebbles shadowes are needfull in expressing of proportions and the base is a principall part in perfect musicke the condition of our exile here alloweth no vnmingled ioy our whole life is temperate betweene sweete and sower and we must all looke for a mixture of both The wise so wish better that they still thinke of worse accepting the one if it come with liking and bearing the other without impatience being so much maisters of each others fortunes that neither shall worke them to excesse The dwarfe groweth not on the highest hill nor the tall man loseth not his height in the lowest valley And as a base minde though most at ease will be deiected so a resolute vertue in the deepest distresse is most impregnable They euermore most perfectly enioy their comforts that least feare their contraries for a desire to enioy carieth with it a feare to lose and both desire and feare are enemies to quiet possession making men rather owners of Gods benefits then tenants at his will The cause of our troubles are that our misfortunes hap either to vnwitting or vnwilling minds Foresight preuenteth the one necessity the other for he taketh away the smart of present euills that attendeth their comming and is not amated with any crosse that is armed against all Where necessitie worketh without our consent the effect should neuer greatly afflict vs griefe being bootlesse where it cannot helpe needlesse where there was no fault God casteth the dice and giueth vs our chance the most we can do is to take the poynt that the cast will affoord vs not grudging so much that it is no better as comforting our selues it is no worse If men should lay all their euils together to be afterwards by equall portions deuided among them most men would rather take that they brought then stand to the diuision yet such is the partial iudgement of selfe loue that euery man iudgeth his selfe-misery too great fearing if he can find some circumstance to increase it and making it intollerable by thought to induce it When Moses threw his rod from him it became a serpent ready to sting and affrighted him insomuch as it made him to flie but being quietly taken vp it was a rod againe seruiceable for his vse no way hurtfull The crosse of Christ and rod of euery tribulation feeming to threaten stinging and terrour to those that shunne and eschue it but they that mildly take it vp and embrace it with patience may say with Dauid thy rod and thy staffe haue bene my comfort Psal 12. In this affliction resembleth the Crocadile flie it pursueth and frighteth followed it flieth and feareth a shame to the constant a tyrant to the timorous Soft mindes that thinke onely vpon delights admit no other consideration but in soothing things become so effeminate as that they are apt to bleed with euery sharpe impression But he that vseth his thoughts with expectation of troubles making their trauell through all hazards and apposing his resolution against the sharpest encounters findeth in the proofe facilitie of patience and easeth the loade of most heauy combers We must haue temporall things in vse but eternall in wish that in the one neither delight exceede in that we haue no desire in that we want and in the other our most delight is here in desire and our whole desire is hereafter to enioy They straighten too much their ioyes that draw them into the reach and compasse of their senses as if it were no facilitie where no sense is witnesse whereas if we exclude our passed and future contentments pleasant pleasures haue so fickle assurance that either as forestalled before their arriuall or interrupted before their end or ended before they are well begun the repetition of former comforts and the expectation of after hopes is euer a reliefe vnto a vertuous mind whereas others not suffering their life to continue in the conueniences of that which was and shall be deuided this day from yesterday and to morrow and by forgetting all and forecasting nothing abridge their whole life into the moment of present time Enioy your sister in her former vertues enioy her
at his parting breath O fortresse of the faithfull sure defence In which doth Christians cognizance consist Their victorie their triumph comes from thence So forcible hell gates cannot resist A thing whereby both Angels clouds and starres At mans request fight Gods reuengefull wars Nothing more gratefull in the Highest eyes Nothing more firme in danger to protect vs Nothing more forcible to pierce the skies And not depart till mercy do respect vs And as the soule life to the body giues So prayer reuiues the soule by prayer it liues R. S. Of the Foundations of vertuous and godly life The first Foundation THe first Foundation of a vertuous life is often and seriously to consider for what end and purpose I was created and what Gods designement was when he made me of nothing and that not to haue a being onely as a stone nor with a bare kinde of life or growing as a plante or tree nor a power of sence or feeling onely as a brute beast but a creature to his owne likenesse endued with reason and vnderstanding also why he now preserueth me in this health state and calling Finally why he redeemed me with his owne bloud bestowed so infinite benefits vpon me and still continueth his mercy towards me The end of mans creation THe end of my being thus made redeemed preserued and so much benefited by God is this and no other that I should in this life serue him with my whole body soule and substance and with what else soeuer is mine and in the next life enioy him for euer in heauen Rules that follow of this Foundation I Was made of nothing by God and receiued bodie and soule from him and therefore am I onely his not mine owne neither can I so binde or giue my selfe to any creature but that I ought more to serue loue and obey God then any creature in this world Secondly I commit a kind of theft and do God great wrong so often as I employ any part of my body or soule to any other end then to his seruice for which onely I was created Thirdly for this I do liue and for no other end but for this do all creatures serue me and when I turne the least thing whereof God hath giuen me the vse or possessing to any other end then the seruice of God I do God wrong and abuse his creatures The second Foundation SEeing I was made to serue God in this life and to enioy him in the next the seruice of God and the saluation of mine owne soule is the most weightie and important businesse and the most necessarie matter wherein I must imploy my body mind time and labour and all other affaires are so farre forth to be esteemed of me waightie or light as they more or lesse tend to the furtherance of this principall and most earnest businesse for what auaileth it a man to gaine the whole world and lose his owne soule Rules that follow of this Foundation FIrst what diligence labour or cost I would employ in any other temporall matter of credite liuing or life all that I am bound to employ in the seruice of God and the saluation of my soule and so much more as the waight of my soule passeth all other things Secondly I ought to thinke the seruice of God and saluation of my soule my principall businesse in this world and to make it my ordinary study and chiefe occupation and day and night to keepe my mind so fixed vpon it that in euery action I still haue it before mine eyes as the onely marke I shoot at The third Foundation I Cannot serue God in this world nor go about to enioy him in the next but that Gods enemies and mine owne will repine and seeke to hinder me which enemies are three the world the flesh and the Diuell Wherefore I must resolue my selfe and set it downe as a thing vndoubted that my whole life must be as a continuall combat with these aduersaries whom I must assure my selfe to lie hourely in waite for me to seeke their aduantage and that their malice is so vnplacable and their hatred against me so rooted in them that I must neuer looke to haue one houre secure from their assaults but that they will from time to time so long as there is breath in my body still labour to make me forsake and offend God allure me to their seruice and draw me to my damnation Rules following of this Foundation I Must prepare my body and minde to all patience and thinke it no newes to be tempted but a point annexed necessarily to my profession and therefore neuer must I be wearied with the continuance nor dismaied with the difficultie considering the malice and wickednesse of mine aduersaries and my professed enmity with them Secondly I must alwayes stand vpon my guard and be very watchfull in euery action seeing that whatsoeuer I do they will seeke to peruert it and make it offensiue to God euen my very best endeuours Thirdly I must neuer looke to be free from some trouble or other but knowing my selfe to be a perpetuall warfare I must rather comfort my sel e with hope of a glorious crowne for my victories then of any long or assured peace with my enemies The fourth Foundation THe thing which these enemies endeuour to draw me to is sinne and offence to God which is so odious hatefull and abhominable that God doth more detest and dislike it then he did the cruell vsage the wounds the torments and the death it selfe that for vs he suffered of the Iewes and it maketh our soules more vglie then the plague leprosie or any other filthie disease doth the body Rules following this Foundation SO carefull as I would be not to wound torment or murther Christ so carefull must I be not to commit any mortall sinne against him yea and so much more seeing that he hateth sinne more then death hauing voluntarily fuffered the one and yet neuer committed the other Secondly when I am tempted with any sinne let me examine my selfe whether I would buy the fulfilling of mine owne appetite with being a Leaper or full of the plague or with death presently to ensue after it If not then much lesse ought I to buy it with the leprosie losse and death of my soule which is of farre more worth then my body The fift Foundation BEing Gods creature made to serue him in this life my body soule and goods and all things any way pertaining vnto me are but lent or onely let me for this end and I am onely a Bailife Tenant or officer to demaund or gouerne these things to his best seruice and therefore when the time of my stewardship is expired I shall be summoned by death to appeare before my Landlord who with most rigorous iustice will demand account of euery thing and creature of his that hath bene to my vse yea of all that I haue receiued promised omitted committed lost and robbed and as
fatherly care that God hath ouer me The fift Affection THe fift affection is to consider that I being a Christian not onely my faith and all my actions proper thereunto ought to be different from the erronious opinions sectes and actions of infidels but euen mine ordinary actions of eating drinking playing working and such like ought to haue a marke and badge of Christianitie and some difference from the like things done by heathens and this marke which maketh Christian and good works is a right and sincere intention which in euery principall action I ought to procure so that it be done to the honour glorie and seruice of God and agreeable to the rule of Christian duty with that measure temperance and circumstance that faith requires perswading my selfe that as well in these actions done in this sort as in others that carry more shew of pietie God may be serued and honoured and therefore should it be a great negligence and carelesnesse in me for want of directing my intention which by vse is easily gotten to lose so many great vertues as by these ordinarie actions I might daily and hourely gaine The sixt Affection THe sixt affection is a perfect resignation of my selfe into Gods hands with a full desire that he should vse me as were most to his glorie whether it were to my temporall comfort or no and to be as ready to serue him in miserie need and affliction as in prosperity and pleasure thinking it my chiefest delight to be vsed as God will and to haue his pleasure and prouidence fully accomplished in me which is the end for which I was created and for which I do liue To attaine this resignation it is a very fit way to debate and discourse with my selfe what thing there is could happen vnto me though neuer so much against my liking which if it should fall out would trouble me or make me lose that indifferencie which I ought to haue in most willingly yeelding my selfe to whatsoeuer God shall lay vpon me and if I find any thing which I thinke I should not well digest nor accept with due patience let me endeuour to ouercome my selfe in it and by prayer and meditation seeke to winne the difficulty thereof that there may be nothing which I could not willingly accept at Gods hands how contrary soeuer it were to my inclination to which these considerations may helpe me First the end I ayme at is Gods glory in this world and his reward in the next and therefore knowing that nothing but my voluntary sinne can barre me from this end what need I much care by what meanes God will haue me to attaine it for the meanes can last but a little and the end endureth for euer and is so much the more comfortable in that it hath bene atchiued with discomfortable toyles Secondly God loueth me more then I loue my self is so wise that he seeth what is fittest for me all present and future circumstances considered he is so mightie that what his wisedome and loue shall conclude for my good his power can put it in execution and therfore let me yeeld my selfe rather to his prouidence then to mine owne desires Thirdly whatsoeuer moueth me to feare or dislike any thing which I could not frame my minde to beare God seeth it far better then I yea and all other secret and vnknowne hazards annexed to that thing If therefore he knowing all these things will neuerthelesse let it happen vnto me I must assure my selfe that it proceedeth from loue and is for my greater good and that he hauing laid a heauy burthen vpon weake forces will by his grace supply all my wants feares and frailties The seuenth Affection THe seuenth affection is gratitude and thankefulnesse which I ought to finde in my selfe towards God and the feeling an earnest desire to do any thing that might counteruaile or in part answer the excessiue loue that God hath and doth hourely bestow vpon me and to let no little good that I receiue though neuer so ordinary passe without thankes to him who euen in the least things is content to serue me and finally to make God my repose and his remembrance my comfort and to loath all earthly things as base and vnpleasant in comparison of him Of my duty towards my neighbour AFter knowledge of my dutie towards God I must consider my duty towards my neighbour and the manner how to demeane and behaue my selfe in company and conuersation First I must procure to remember that my externall behauiour my gate my gesture my countenance and my outward actions be done with grauitie modestie and all decencie that I be not light vaine or too lauish in mirth nor too austere nor too much inclined to sadnesse but with temperate modestie rather composed to mirth then to melancholie Which externall composition is necessary both for edifying our neighbour who being vnable to iudge or enter into our thoughts iudgeth of euery one according to that whereof his sense is witnesse And next in respect of God who being euery where present requireth in vs behauiour worthy of his sight and company and lastly in respect of our owne soule this care of externall decencie being an approued meanes to auoide infinite sinnes Of externall composition there be three chiefe pointes First the care of our countenance gate and gesture Secondly of our voyce and speech Thirdly of our apparell and other adherents In countenance I must auoide an vnstayed kind of varietie and often change keeping as neare as I may one setled tenour therof rather bent to smiling then heauinesse and free from frowning and such like vnseemely distemper neither ought I to alter countenance but when reasonable and iust cause moueth me to shew either mirth sorrow dislike or compassion or some other modest or temperate affection My gate ought to be graue neither too swift nor too slow but with a meane and sober pace my gesture must be decent free from affection or singularitie and from all shew of inward disquietnesse or vnordered passion which though I cannot chuse but sometimes feele yet it is good as much as I may to conceale it because outward signes do feede the inward distemper and bewray to others my imperfections to my discredite and their euill ensample My voyce neither ought to be very loud nor my laughter so vehement as to be heard afarre off both seemely and modest for excesse in the voice and immoderate loudnesse are alwayes certaine signes of passion and therefore ought not to be vsed but vpon some extraordinary necessitie My speech ought not to be so much as to make me be noted for talkatiue yea it is good to be rather sparing in words and readier to heare then to speake but when occasion forceth vnto much talke I must speake deliberatly without rashnesse or leuitie auoiding ouer many ieasts especially bitter taunts and sharpe words I must also take heed of affected speech and impertinent ceremonies vsing such