Heathen man Heare them ponder them blush and followe them Except thou walke and continue in this way Thou shalt be odious to God The conclusion who hateth the workers of iniquitie Thou shalt be offensiue to good men and euen to the vnbelieuers because for thy sake the name of God is euill spoken of among the Gentiles Thou shalt be cursed euery where and procure grieuous punishments vpon thy selfe Thou shalt be holden captiue as a slaue in Sathans snares To conclude thou shalt haue no part in Gods kingdome but shalt heare that fearefull sentence of the most high Iudge Goe thou cursed one into euerlasting fire O homo Mors tua Mors Christi Fraus Mundi Gloria Coeli Et dolor Inferni sunt meditanda tibi Remember man thy dying day Generall restraints of sinne And Christ who for thee dide Remember Sathans subtilties And how this world doth slide Remember ioyes celestiall And paines that are in hell Let not thy flesh seduce thy soule Remember these things well FINIS Certaine short Praiers framed to the Argument of the parts and members of this booke for the vse of such as desire to profit by calling for the assistance of Gods grace in whatsoeuer they shall be instructed by this booke to be needefull for them 1. A Prayer to prepare vs to enter the way of Christian Pietie and Charitie fitting to the argument of the Prologue O Almightie God and most mercifull father who hast engrafted in al men a desire to knowe and liue And To know from whom all true knowledge and life procéedeth Grant me true knowledge whereby I may knowe thee and my selfe aright Least by knowing much and yet not knowing thée and my selfe aright It may bee saide of mee as of many other that I haue much knowledge and little conscience And am puft vp with knowledge but void of Charitie And seeing this life is not to be desired To liue for it selfe but for an other wherevnto we must enter by the gate of death Giue me grace that I may so liue here that I may alwaies liue with Christ that I may learne both to die and liue aright That I may studie not to liue long but to liue well That I be not sodenly taken out of this life before I haue begun to liue well Moreouer O Lord for as much as thou hast set a marke to such as will liue A marke godly to wit Euerlasting life and hast shewed the way to this marke Euen by The way Iesus Christ who is the way the truth and the life Grant me O Lord the knowledge of The knowledge of the way this way by the right vnderstanding of thy holy word and by the instruction and illumination of thy holy spirit That at the length I may féele thy grace working in my heart That by beginning in thée and not falling from thée but profiting and going forward in godlinesse I may walke in faith and charitie till I come to the marke by Iesus Christ c. Amen A prayer for the entrance of the way The first member of Christian Pietie and Charitie fitting to the argument of the first Member Incipe Begin O Almightie God and most mercifull The end and the way father who hast proposed a happy ende to a Christian life and hast shewed vs a good and right way whereby we might attaine the same yea and hast set vs in that way by the Sacrament of Baptisme and hast instructed vs by thy holy word and confirmed vs in the same by the blessed Sacrament of thy Body and Blood Giue me grace that I may earnestly bend my whole studie and desire to attaine that end or marke And that my heart may long after thée my God from whom I haue long time bin wandring Grant me now at length seriously to meditate my conuersion by turning from sinne the worst of all euils and by returning to thée my God the best of all goods And that I may truly turne from sin Turning from sin giue me grace to consider the miserable state of man liuing in sinne vz. How grieuous a thing it is to haue thée his The miserable state of a sinner enemie and thereby to be depriued of grace in this life and of glorie in the life to come How grieuous a thing it is to grieue the holy spirit and the holy Angels our kéepers How grieuous a thing it is to become a slaue to sinne and Sathan and so an heire of damnation I craue thy helpe therefore O God to leade me to repentance That I may Repentance search my selfe and examine all my actions both internall and externall according to the rule of thy Iustice euē thy law whereby I may discerne how I haue in Degrees of sinne inward heart grown from suggestion to delight from delight to consent from consent to a defence or iustifying of my sinne How Outward I haue growne in action from secret sinning without feare before thée to open sinning without shame of men from thence to a custome without compunction deceiuing my selfe with a vaine hope of mercie with danger of dispaire in the Feare of God end strike therefore O Lord a feare of thée into my heart and astonish my minde that I may feare to be forsaken of thy grace to bee depriued of thy sight to bee tormented in hell pricke my heart not so much with a sorrowe Godly sorrow of thy punishments as with a sorrow of offending thée my good and mercifull father that the spirit of adoption Rom. 8. may succéede the spirit of bondage And the swéete comforts of thy Gospel may sucéede the terrors of thy Lawe Through Iesus Christ our Sauiour c. Amen Now in our conuersion as there is Returning to God Terminus a quo so there is Terminus ad Quem As we must turne from sinne so we must returne to thée who art the chiefest good most simple most perfect Grant mee therefore thy holy spirit which onely can worke this conuersion Effects of our conuersion in my soule By illuminating my vnderstanding that it may iudge aright By directing my will that it may choose aright and by inspiring my heart that it may desire that which is good That in the ende I may bring forth the fruits of holinesse and obedience towards thée my God to whom I am infinitely bound c. And the duties of charitie towards my neighbours As in the practise of the holy Prophet Dauids repentance we are taught And because delaying of returning is dangerous as by thy holy word and Dangers of delay sundry examples we are taught Giue me grace not to defer my conuersion vnto thée but euen this day at the least to begin Least by continuing in sinne I treasure vp for my selfe wrath against the day of wrath Least I be restrained from thée Least I be depriued of ioy and comfort of the spirit Least my conscience be seared
redéemer and Iudge And thou O my soule as often as thou sinnest so often by faith and repentance be thou renewed Take hold by faith on Gods grace acknowledge the loue of Daily repentance Christ embrace the comfort of the holy spirit who is the earnest of our inheritance whereby it will come to passe that thou comming with confidence vnto the Throne of Gods grace shalt finde comfort against temptations in due season Through Iesus Christ c. Amen Prayers framed to the Argument of the fourth Member Proceede further to attaine Righteousnesse The fourth Member and Vertue O Almightie God and most mercifull Gods long suffering father I acknowledge thy infinite grace and mercie towardes me who hast bene hetherto so patient and long suffering towards me that thou hast not onely endured me hauing all my life long prouoked thée by my many and great sinnes but also hast now at the last preuented me by thy grace that I might come to the knowledge of my sinnes and turne from them and returne vnto thée by hartie repentance and deniall of vnrighteousnesse So that I séeme in some sort to haue procéeded in forsaking the loue of my selfe In moderating my carnall desires In mortifying the Affections of my mind In rooting out euill habites But because I must not stay here but from the deniall of vnrighteousnesse I Grace to proceede mâ—st procéede further to the attaining of righteousnesse which I cannot doe except thou O Lord doe giue grace and power therefore I come vnto thee O Lord beseeching thée to giue me grace both to attaine to vertues and to kéepe them being attained And because they be best both attained and kéept by frequent vse of godly prayer By an ardent loue of vertue and by continuall exercise Giue me grace O Lord neuer to faint Meanes in prayer with hartie affection to embrace vertue and not to hide my Talent but that occupying with the same I may make a good account to thée thereof And that I may grow from vertue to A purpose to perseuere vertue Grant that I may haue a firme will and purpose not onely to enter but also to perseuere in well doing that no storme of temptation may remoue mée that being in loue with vertues I may chéerefully doe the offices due to her yet not for any other respect than for thy glory Alwaies beholding our Maister Iesus Christ as the perfect patterne of life and death Amen We must begin at Iustice O Almightie and most mercifull father A prayer to attaine Iustice who art iust in all thy waies and holy in all thy workes I acknowledge that I am infinite waies bound vnto thée for thine vnspeakable benefits which I can no way recompence but by glorifying thée according to the rule of Iustice which thou hast prescribed to vs that as thou art iust so should we be iust also By giuing to euery one that which is due to them To thée that which is due to thée To men that which is due to men Giue me grace therefore O Lord to worship thee according to the prescript 1. Towards God rule of thy word that is to call vpon thy name with a true affection of heart and a liuely faith To submit my selfe obediently to thy Maiestie In a true feare of thy iudgements auoiding effences And in an earnest loue of thy promises embracing thy mercies To rest vpon thee by a firme hope and constant trust To testifie my thankfulnes by a chéerefull obedience of thy will Neuer to be ashamed of thy truth but to professe it constantly To endure the crosse with an inuincible courage Looking for that blessed hope and appearing of the glory of the great God euen thy sonne Iesus Christ our Lord Amen O Almightie God and merciful father 2. Towards our selues thou hast allowed vs to loue our selues to haue a moderate care of our selues by maintaining those good things which thou eitheir in soule or body hast bestowed on vs. Giue me grace therefore to be chiefly 1. The soule careful for the good of my soule by repairing reforming both the superiour and inferiour faculties of my soule Grant me grace therefore O Lord to Superior faculties The mind Wisdome apply my mind to the knowledge of Diuine humane things which either may further me to the life celestiall or make me profitable to humane felicitie Which is wisedome Graunt me Prudence to choose that Prudence which is verily good and to refuse that which is verily euill to marke what is to be desired and what is to be shunned Graunt me discretion which is the coÌ„panion DescretioÌ„ of true Prudence that I may discerne truth from falsehood certainties from vncertainties that which is profitable from that which is vnprofitable that which is seasonable from that which is vnseasonable things honest from vnhonest things pleasant from vnpleapleasant and to conclude good from euill And among these what is moore or lesse good what is conuenient for time place and persons Giue me grace O Lord to remoue all The conscience impediments whereby my conscience may be wounded and grieued which are onely my sinnes which bring sorrow and inflict wounds Graunt that I may so restraine my conscience Knowledge of the law by the knowledge of thy law and awe of thy iudgements that I may not dare any thing contrary to thy will And if my conscience chaunce to be A remedie wounded that I may spéedily seeke my remedie which onely is the redemption by the bleed of Iesus Christ apprehended by a true and liuely faith whereby our consciences are secured before thee if therewithall we abstaine from our sins and serue thée with a pure minde Giue me grace O Lord to will nothing but that which is agréeable to thy will reuealed in thy word that cleauing onely thereunto I may both will and doe those things which are good and acceptable to thée which grace we obtaine by the assistance of thy holy spirit who worketh in all men the power both to will and to performe according to thy frée grace Through Iesus Christ our Lord and Sauiour Amen Giue me grace also O Lord to rule Inferiour faculties The Irascible part the inferiour faculties of my soule Anger and Lust And that I may moderate Anger graunt me fortitude whereby my soule may bée strengthned stirred vp and armed to endure labour and danger yea of death for Christs sake with a good courage that I may bee able to moderate and subdue my affections and not bee subdued of them That I may despise worldly honour and seeke the glory of God and eternall felicitie that I may patiently beare all troubles and aduersities and crosses which cannot with godlinesse and honestie be auoided Graunt mée constancie that I may perseuere in honest and godly purposes Constancie retaining one tenure of minde will that I be not puffed vp in prosperitie nor cast downe in
those businesses and occasions which either hold him in sin or stay him from the race rule of vertue or casteth him into such sinnes as can be by no means excused And so much the greeuouser is the fal as the degree of holines from whence we fall is higher 1. First therefore thou must deliberate Remedies of a newe kinde of life more earnestly to be pursued by a renouation of serious repentance and faith 2. Meditate with thy selfe on thy end which may be sodaine and cannot be auoided and other the last things which follow death 3. Consider that Hypocrisie and dissembling is most odious to God A simple nature saith Bernard such as God is requireth simplicitie of heart woe be to the sinner that entreth the land two waies for no man can serue two maisters 4. Viewe and waigh the life of luke-warme frozen cold men that knowing it thou maiest dislike it disliking it in others thou maiest amend it in thy selfe 5. Cowardnesse and feare must bee Pusillanimitie to be mortified mortified for when a man is entred the way of Christ the mind many times is assailed with griefe either by expectation of some euill or danger approaching or by desperation of safetie or deliuerance from some euil or danger present But bee not dismaied in thy minde Heare and pray to him who saith Say to the faint harted be of good courage and faint not And say with Dauid I Esay 35. Psal 54. did waight for him who saued me from my pusillanimitie of spirit and from the tempest Why fearest thou O thou coward Feare argueth a base minde conceiue a firme hope of the prouidence of God whē Exhortation thou striuest with the anguishes of Pusillanimitie thou must lift vp thy minde to Gods prouidence Resist with a good courage and set thy selfe by the helpe of Gods spirit against the whole rout of phantasies Discusse saith Gregory the mistes of mourning least thou who in the time of tranquillitie didst thinke greatly of thy sefe in the time of perturbation doe confound thy selfe with the terrors of thy base thoughts Peraduenture God will bring thée by this Good effects Pusillanimitie to a studie of humilitie that by it that loftie pride which euen in good actions lieth in waight euen for holy men may be laide flat or hee hath a purpose to purge thy soule of that affection of selfeloue whereby oftentimes thou art wont to please thy selfe more than is méete How be it what is it that thou néedest Comforts against sundry sorts of feare The crosse greatly to feare or be amazed at 1. Is it the Crosse or Affliction If thou be godly the crosse and affliction is to thée ineuitable or not to be shunned it is profitable honorable and glorious it confirmeth thine adoption it renowneth thy vertues it banisheth vices Beare therefore the crosse with a good courage 2. Doest thou feare the anguish of Sicknesse sicknes Thy body is mortall there is no cause then that thou shouldest feare sicknes which leadeth to death Sicknesse bréedeth hollome Philosophy to wit A meditation of death the vices of the mind are cured by the diseases of y◠body thou learnest to abandon selfeloue and the loue of the world and to hope for a better life Faith Hope and Inuocation of God becomes more ardent 3. Art thou afraid of the losse of worldly things Losse of earthly things Trust in God leane on his most holy promises surely Gods truth is immoueable his power impregnable his bountie immeasurable he will not leaue thée nor forsake thée 4. Doth the terror of death trouble Death thy mind Cast off the feare which incredulitie that is to be banished doth strike into thée compare the course of this life with the last period or end thereof Art thou not tossed with perpetuall miserie If thou be wise with the wise man thou Eccles. 1. Commodities of death wilt say Vanitie of vanities al is vanitie Be not afraid of death wherby thou shalt be deliuered from the tyrannie of sinne from the snares of the world from the temptations of Sathan from the rage of false brethren and shalt come to the port of felicitie out of the sinke of euils eternall death shall not touch thee because eternall life is prepared promised sealed and confirmed to thée in Christ Beléeue and thou shalt haue eternall life 5. Dost thou tremble at the assaults of Satan God doth furnish his with strength to resist Satan Being vpholden by the wisdome vigilancie and inuincible power of Christ thy head cal vpon God take vnto thée christian patience cōstancy with the shield of faith and the sword of the spirit and by Gods grace and perseuerance thou shalt be safe 6. Art thou astonied with thy many and great sinnes Sinne. Behold the remission of all thy sinnes purchased by Christ promised giuen and sealed vnto thée why tremblest thou Behold the loue and mercie of God the father the satisfaction and intercession of Iesus Christ and admit the comfort and assistance of the holy Ghost 7. Thou quakest for feare of the last The last iudgemēt Iudgement and Tribunall Be of good comfort and settle thy selfe throughly on the promises of saluation so often repeated in holy Scriptures The loue of God the father and the couenant of his grace through the satisfaction of his sonne Iesus Christ is immutable and he shall bee our Patrone and Aduocate in that iudgement Thou for thy part as often as thou sinnest so often returne to Daily repentance God by a renewed repentance and faith apprehend the grace of God the father the merites of Iesus Christ the consolation of the holy spirit who is the earnest of our inheritance heare the manifold afflictions of this worlde with a patient minde séeing thou hast accesse vnto the Throne of grace powre out thy praiers to thy God sigh and send vp thy affections and thy hope shall not bee confounded but thou shalt enioy vnspeakeable felicitie in heauen Amen The fourth member Profice vlterius Goe yet further forward in attaining righteousnesse VVHen we haue denied vnrighteousnes we must procéede to A transition attaine righteousnes According to that Cease from euil do good vertue must succeed in the place of vice Now in séeking after the way of righteousnes and life beware thou decline not either to the right hand or to the left Let vs then goe forward In vertues and with a good courage In virtutibus In virtute Concerning vertues knowe y◠they are Vertues Gods gifts great goods to be desired for thēselues that they are the gifts of God most precious and with most earnest praier and desire to be begged of him And if thou obtaine them God is to be thanked who hath endowed thée with so great graces The first care must be to attaine them The next is to keepe them when they are gotten Thou shalt both get thē and kéep
soule both Superiour and Inferiour The superiour faculties of the soule Superior faculties are the mind the conscience and the will Haue a good regard of these and thou shalt not be in danger Concerning the mind Giue therefore to thy minde or vnderstanding that which is due to it What we owe to the minde Now thou owest to thy mind or vnderstanding wisedome to thy Iudgement Prudence 1. The minde attaineth wisedome Wisdome by applying it selfe to the knowledge and consideration of diuine and humane things which are profitable and necessarie to the vse of our life This is obtained of God For all wisdome How we obtaine wisdome Out of the word By prayer saith the sonne of Syrach is from God but by his word for his word is the fountaine of wisdome and his commandement the originall and entrance thereunto It must be asked by prayer saying with Saloman O Lord giue me wisedome and vnderstanding that I may go in and out before thy people By companying with the wise Prou. 13. Syrach 6. It is learned also by conuersing with wise men according as it is said Hee that keepeth companie with wise men shall become wise Therefore my son saith Syrach Apply thy selfe to the instruction of wisdome from thy youth for wisedome aduanceth her children and receiueth those that loue her goeth before them in the way of righteousnesse and purchaseth them the loue of God 2. Prudence is gotten by due obseruation Prudence what is méete to be done or left vndone what is to be desired or shunned that thou maiest foresée to chuse the good and refuse the euill and search the means to performe honest actions that both afore and after thou be wearie For Prudence is like two-faced Ianus in euery thing obseruing what goes before and what followes after Remember what Aristotle saith That man is borne to two things vz. to vnderstand and to doe or worke Thou shalt atchieue it next the grace of God by vse and memorie of things according Howe prudence is gotten By experience as it is said Longo Prudentia surget ab vsu Prudence riseth by long practise or experience When thou doest deliberate saith Isocrates of things to come consider the examples of things past For if thou remember thinges past thou shalt the better deliberate of things to come Alwaies giue eare to that of Syrach Whatsoeuer thou takest in hand doe it aduisedly and keepe a meane in all things Now in labouring for Prudence in How to be perfect in Prudence Counsell this sort shalt thou proceede First take counsell of the matter that is to be done or not done try all things afore hand by counsell 1. Let the rule of thy counsell be the Law of God according to it let all thy cogitations and deliberations be directed Thy Law saith Dauid are my counsellors 2. Then let thy prayer powred out to God craue his helpe that thou maist both thinke and determine those things that are agréeable to his will saying with Dauid Teach me to doe thy will O God for thou art my God 3. After prayer let a diligent inquisition and meditation of those things wherof thou hast consulted follow For as Saloman Prou. 10. saith The lips of the iust consider what is acceptable 4. Doe not attribute too much to thy selfe and to thine owne determinations according as it is said Leane not too much Prou 3. to thine own wit especially in thine own matters wherein men are wont to be blinded Therefore in waightie matters take aduise of other I saith Wisedome Prou. 8. dwell with Counsell and am present in all wise consultations Secondly when thou hast taken counsell discerne aright betwéen all those reasons Discretion that are brought in consulting Here therefore is néede of discretion whereby truths are discerned from falsehoods certainties from vncertainties vnprofitable things from profitable vnseasonable from seasonable honest from vnhonest pleasant from vnpleasant and to conculde good from euill And of these which are more or lesse good and which are more or lesse conuenient for time place person or for the matter in hand And to discerne not onely what is to bée determined but also how much and how farreforth wee ought to procéede in euery cause 2. Concerning the conscience Giue vnto thy conscience that which What is due to the conscieÌ„ce is due vnto it Thou oughtest not to wound and vlcerate our conscience but to kéepe it sound and entire Now thou shalt get and kéepe a good Three meanes to get a good conscience Preparation and a sound conscience by thrée meanes By diligent preparation by spéedy application of remedy and by reformation 2. That thou maiest diligently prepare thy conscience Learne by the lawe what is coÌ„manded to be done and what is forbidden and to bee left vndone Learne the iudiciall sentence of the Law pronouncing men accursed for euery sinne Then examine thine owne conscience seriouslie according to this rule of the Lawe whereby thou shalt vnderstand what thy state is before God hereof a sorrow will strike thy hart for feare of the punishment due to thy sinnes which thou hast committed 2. A better Remedie for a sorrowfull and wounded conscience can I not Remedies shew you than the blood and merite of Iesus Christ our Sauior For the applying whereof vnto our selues we haue néede First of the preaching of the Gospell which is as it were the hand of God offering his grace vnto vs. And then of faith which is as our hand receiuing the graces offred But here thou must remember to humble thy selfe truely and to resist all doubting 3. The conscience is then reformed Reformation when it ceaseth to accuse and terrifie thée and contrariwise beginneth to excuse thée and by the holie spirit doth testifie vnto thy spirit that thou art the childe of God and that thy sinnes are forgiuen Two means to Keepe a good conscience thée When thou hast gotten a good coÌ„science sée that thou preserue it and kéepe it in safetie by remouing impediments and applying fit remedies Impediments some are with in thee Impediments to be remoued some without thée 1 Within thee are thine own sinnes take away therefore ignorance seducing thée from the knowledge of Gods word take away vnbrideled vntamed affections by inuerting their course from thy neighbour against thy selfe or thine owne sinnes or by inclining them to God and our Sauiour Christ take away worldly desires of riches honours and pleasures 2. Without thée the diuell and the wicked world are impediments to a good conscience these must be withstâ—â—d Remedies to be applied for the preseruing of the conscience are two First Remedies to be applied thou shalt conserue and nourish a liuely faith Secondly thou shalt retaine a constant purpose and ardent desire to obey God in all things so shalt thou prouide for thy conscience 3. Concerning the will Moreouer giue vnto thy wil that
Eph. 5. vnderstand that no fornicator or vncleane person or Adulterer hath any inheritance in the kingdome of God 1. Cor. 6. Christ And againe Know ye not that your bodies are the members of Christ the Temples of the holy Ghost Vessels of honour shall I take the members of Christ and make them the members of an harlot God forbid Item If any man defile the Temple of God him will GOD destroy Item This is the will of GOD euen your Sanctification 1. Thes 4 that yee shoulde abstaine from fornication and that euery one of you should knowe how to keepe his vessell in holinesse and honour and not in the lustes of concupiscence as doe the Heathen which knowe not God And our Sauiour Christ saith Hee that looketh on a Mat. 5. woman to lust after her hath committed Adulterie with her alreadie in his heart And Ierom. It is a great gift of faith and a great grace of vertue to keepe the Temple of God pure and to offer our selues a whole burnt offering to the Lord and to be holy both in body and spirit 2 Thus must thou prouide for graces of the mind Take a care also for goods Cares for goods of the bodie of the body by a lawfull endeuour to preserue the health of the body If therefore thou loue thy selfe haue a care of thy bodily health maintaine as Health much as in thée is thy life and welfare that it may be whole and sound It is maruellous how much the former temperance through abstinence and continence doe helpe to preserue health If thy health bee endamaged apply medicine to recouer health and to auoide Medicine Sirach 38. sicknesse My sonne saith Ecelesiast consider diligently what is good for thy body and what hurteth thy health and abstaine from it Honour the Phisitian with due reward and vse him for necessitie sake Againe Health and a good habite of body is better than gold and Cap. 30. an able body than great riches Reade more Chap. 38. 3. Thou must prouide for externall Care for goods of fortune goods which they cal the goods of fortune if thou loue thy self such as are Honour and Riches Let a godly contentment and sufficiencie moderate and gouerne both these sorts that thou rest content with thy portion and estate both of honour and wealth which God hath allotted thée with a thankefull minde to GOD not desiring or carefully séeking more For godlinesse is great gaine with a 1 Tim. 6. Syrach 31. minde content with his lot And a moderate man is content with fewe things Bee content therefore with present 42. things Learne with the Apostle to bee content with thy estate I haue learned saith hee In whatsoeuer estate I am Philip. 4. therewith to be content I knowe how to be humble and how to excell euery where and in al things I am instructed both to be full and to hunger both to abound and to suffer penurie Hauing 1. Tim. 6. foode and cloathing let vs bee therewith content c. 1. Concerning honour Let modestie be the moderator of thine Honour honour whereby thou maiest desire pursue and maintaine thine honour so farreforth as is conuenient lawfull and seemely Let your modestie bee knowne to all men Through modestie Philip. 4. 2. let euery man esteeme an other better then himselfe The greater thou art the more humbly behaue thy selfe saith the sonne of Syrach Endeuour in the meane while by godlinesse vertue and honest arts to get thy selfe a good report among men for honour is an honest estimation conceiued of vs by other men for vertues sake If it may be procure an Rom. 12. honest report in the sight of all men Item Whatsoeuer things are true whatsoeuer Philip. 4. honest iust pure louely or of good report if there be any vertue any praise thinke on these things for a good name is better thâ— riches saith the wise man 2. Concerning riches and wealth Let godly industrie bee thy guide in Riches Getting getting thy riches or wealth I say godly that thou shouldest pray For Omnia cuÌ„precibus ferivda cura potest Prayer Labour Isay industry that thou shuldest labor Labor omnia vincit improbus As praier with care doth much auaile So earnest labour doth preuaile Performe therefore the duties of thy calling diligently expecting an heauenly blessing by calling vpon God and labour earnestly to get thy liuing that thou maiest eate the labour of thine owne hands In the vse of thy riches gouerne them Vsing by a godly possession that being iustly gotten thou maiest hold them lawfully and maiest be master of them as long as it shall please God Be thou alone owner Prou. 5. of thine owne fountaine and not strangers with thee Vse them and enioy them frugally Vsing and thristily by making thy expences according to thy abilitie tollerable honest and necessarie answerable to thy degrée The iust man saith Salomon vseth Prou. 10. his riches for the benefite of his life And the sonne of Syrach saith Take Sirach 14 benefit thy self of thy wealth or goods And Dauid God shall fill thy mouth Psal 103. with good things Thus must thou exercise righteousnesse by louing thy selfe in a godly sort giuing to thy selfe thy due to thy soule that which is due to it to thy body that which is due to it to thy externall goods that which is due to them But thou art not borne to thy selfe thou oughtest to loue thy neighbour as thy selfe thou must be conuersant with him To him thou owest loue to vse him familiarly nourishing societie in a ciuill life Here obserue two things Who is our neighbour Luk. 10. First that euery man is thy nighbour whether thy friend or thine enemie whether rich or poore whether domesticall or a stranger whether knowne or vnknowne especially if he stand in néede of vs. But among Christians hée chiefely Gal. 6. is our neighbour who professeth the same religion with vs and therfore chiefly to be beloued Secondly let this be â—â— common rule whatsoeuer ye would thâ—â— men should doe to you doe ye the same to them againe 2. Let iustice therefore both giue and Iustice towards thy neighbour To euery man liuing retribute vnto thy neighbour that which is due to him whether A liue Ordead To euery man liuing generally and to some speciall persons especially To euery man liuing beare inwardly â— Christian affection and shew outwardly the effects thereof 1. Thou oughtest to beare a Christian Beneuolence in-affection affection towards thy neighbour that is to say a good wil embracing euery man as he is a man and Gods Image with a welwilling affection of minde being willing and readie to helpe or further thy neighbour in his businesse no lesse than thy selfe in thine owne Endeuour as much â—â— thou caust to preserue Christian Concord and peace towards all men Concord
expresse his example in the actions of our life God doth shew himselfe a father vnto vs Surely we are too vnthankfull if we shewe not our selues as children to him Christ hath clensed vs by the lauer of his bloud let vs shame to defile our selues with new staines or filthines He hath also inserted vs into his mysticall body let not vs fall away from that bodie by sprinkeling our selues with foule blots The holy Ghost hath dedicated vs to God as holy temples let vs by his helpe who dwelleth in vs make Mat. 5. our light so to shine before men that they may see our good works that our heauenly father may be glorified We haue the Angels our guides and watchmen let vs not by the filthie stinke of our sinnes driue them from vs. Our soules and bodies are destined to heauenly glory and mortalitie Let vs labour earnestly to keep them pure and vndefiled against the day of our Lord Iesus Christ What is therefore for to be done by vs I haue with a good meaning for our mutuall edification in Christ gathered like a Bee and framed out of all the best Authors this fire of Christian Pietie and Charitie that stirring vp one an other brotherly and enflaming one an other in the way of a godly conuersion and holy conuersation we may attaine to the true felicitie of eternall life Take ye this of me your vnworthie Minister with all fauourable countenance reade it with me with a minde desirous of Christian holinesse Let it goe with me and you all our life long He alludeth to the title Vade Mecum Fauour with good will the labours of your seruant studious of your saluatiō tending to Gods glorie Well then ye reuerend men and beloued brethren let vs enter the way of true happinesse by a true conuersion and godly conuersatiō Let vs not faint in the way for any difficultie or burthen of temptations but let vs goe forward in a continuall studie of continencie and obedience vnto righteousnes and by righteousnes vnto the glorie of eternall life And afore all things let vs do our endeuour to learne to denie our selues O how hard and difficult a matter is it for a man to forget and forsake himselfe A hard thing to forsake our selues and to apply his whole soule to the obedience of God How vnpleasant a thing is it for a worldly man not to seeke his owne but by doing all things according to Gods wil to seek the glorie of God Let vs by denying our selues patiently beare the crosse that God doth late vpon vs that we may be conformed to Christ and by humilitie acknowledge our owne infirmitie and begge the grace and helpe of God When we haue thus forsaken our selues let vs not neglect our neighbors From our selues to our neighbours From both to God but rather preuent them with honour and in good earnest imploy our selues wholely to procure their commoditie From our selues and our neighbors yea and from all things let vs cast our eyes vpon God and resigning our selues and all that is ours to his will Let vs yeelde all the affections of our mindes to be subdued by him If any thing fall out prosperously let vs ascribe it to God not to our selues If any thing succeed not according to our wish let vs not be dismayed with impatiencie but if any euil happen vnto vs let vs not therefore recken our selues vnhappie neither let vs complaine against God for our estate Almightie God graunt that by his holy spirit working effectually in our hearts and minds we may with carefull industry search out the way of Truth and Charitie with ardent desire long to come to our heauenly Father and hauing found out knowne the way we may with good courage enter it and with godly care walke in it fleeing the vanitie and inconstancie of the world that we neither goe backward nor decline either to the right hand or to the left The God of mercy and sanctification so frame the course of our liues in the vse of earthly things that we pamper not our selues too much but that we vse the world as if we did not vse it That 1. Cor. 7. we may learne no lesse to beare penury meekly than abundance moderately That we may restraine Luxury our deadly enemy least we turne the helps of our life into hinderances Let vs remember that these earthly things are by the goodnes of God appointed for our commoditie that they might be as pledges wherof we must one day yeeld an account In all the actions of our life let vs carefully looke vnto the speciall calling To looke to our calling wherevnto God hath called vs to do those things which beseeme it and to shunne whatsoeuer is vnseemely for it To conclude the eternall Father grant vs to cōtemne this wicked world whatsoeuer appertaines vnto it and as is meete to meditate on the life to come and the incorruptible Crowne in heauen These things ye Reuerend men and brethren I wish to you and my selfe which my wishes and studies if I shall perceiue not altogether to bee vnpleasing vnto you I shal seeme to haue reaped sufficient and plentifull fruite for my labour in this Booke and peraduenture shall be stirred vp to performe some greater matter The Lord Iesus blesse you all and euery one aboundantly from heauen Amen Fare ye well and liue ye happily At Stoade Idibus Octob 1604. Seneca Epist 116. YE commaund vs say they too hard matters We are fraile men we cannot abridge our selues of all things Hee Answeres Because we loue our vices we defend them And we had rather excuse them than excusse Shake thē off them we pretend we cannot the truth is we will not Epictetus Lib. Dissert Cap. 31. Of Diog. Cyn. I haue no guard no swords nor pompe nor outward terrors In stead of those A good conscience giues me boldnes armes me with power I esteeme Honestie for very loue without lawe or penaltie Other men are harbowred within walles doores or couertures I liue vnder the broad skie and wide world in the eyes and viewe of euery one I desire onely to please God And yet whiles I do thus it falls out that I am railed on yea and beaten but what maruell Of boyes and fooles that cannot abide to be rubd on the gaule yet wil I neither chaunge my minde nor leaue my manner And euen those that beate me I loue as a father or as a brother A Synopsis or viewe of this little booke whose Title is Vade mecum Goe with me Deere Pietie and Rare Charitie This little booke hath six parts 1. A Prologue sententious Foure members 1. Incipe Beginne 2. Ne Defice seu regredere Faint not or goe not backward 3. Sed profice Go forward or profit 4. By denying vnrighteousnes and By following of righteousnes An Epilogue sententious 1. The summe of the Prologue All men desire to Knowe and Liue. LEt vs
first learne to knowe that we knowe how to liue godly Let vs learne to knowe God and To know Our selues For he that knoweth himselfe knoweth God He that knoweth God shall be made like to God c. Let vs so liue here that hereafter wee To liue may liue with Christ for euer For this life is not to be desired for it selfe but for another life vnto which we must come by the gate of death Therefore that we may euer liue with Christ Let vs learne both to Liue and well Dye We learne to liue well by meditating on death Wee learne to dye well by liuing godly We leare to liue godly by dying happily To this way there is a marke set vz. Eternal life And the way to this marke The mark and the way Ioh. 14. How to know the way is Iesus Christ our Sauiour who saith I am the way the truth and the life we attaine to the knowledge of this way 1. By a right vnderstanding of the holy Scriptures 2. By Illumination of the holy Ghost 3. Wherof ariseth an experience feeling God himselfe working in vs. Begin therefore O man Know and Liue. Begin faint not but goe forward 1. Beginne to enter the way of life The first member which leadeth to the marke of saluation The entry is made by a conuersion The Conuersion is made by An auersion from sinne the worst Conuersion twofold Auersion from sin Euill and by A Reuersion to God the best good 1 In turning from sinne consider O sinner thy miserable estate while thou art yet in thy sinne Thou art an enemie to God and he The miserable state of a sinner to thée A friend to Sathan nay a slaue both to Sathan sinne Beggerly filthy and guiltie of eternal death Beg therefore the grace of God which may preuent thée accompanie thée and follow thée Now Gods grace in the Conuersion of a sinner vseth two meanes The knowledge of sinne and knowledge of sinne A consternation of the mind 1. We come by the knowledge of sin by the lawe which is the rule of righteousnes By knowing how sinne is bread vz. 1. Foure waies inwardly in the heart How sin is bread By suggestion delight consent defence 2. Foure waies also is it performed in worke First priuily next openly without shame Then it groweth to a custome At length it comes either to securitie or desperation Consider also the heinousnes of sinne vz. It is an iniurie to God A grieuous waight casting vs headlong A tyranny of satan A gilt not pardonable if Christ had not died The sonne of God must néedes dye to purge it 2. After the knowledge of sin followeth Cōsternation of mind a consteruation or casting down sorrowing for sinnes committed And fearing Gods wrath Hereof ariseth A feare and A sorrowe A feare thréefold Least we be forsaken of grace depriued of the sight of God Feare and tormented in Hell A sorrow twofold The first for feare of punishment which is called a worldly Sorrow sorrowe The second for sinne and offending of God which is called a godly sorrowe Either of them is wrought by the spirit of GOD but by diuers Instruments vz. The first by the Lawe The second by the Gospell 2. In returning to God we must consider Reuersiō to God the nature of God That he is the chiefe good c. We returne by faith resting in the By faith mercie of God the father in the merits of Iesus Christ his sonne This faith ariseth in our hearts First How it riseth the Illumination of the spirit with an inward sense of our own wretchednesse Secondly succéedeth a hope of pardon that although wée feele not our sinnes yet pardoned we hope they are pardonable Thirdly we shall perceiue an hunger and thirst of the grace that is offred vs in Christ Fourthly thou shalt come to the Throne of grace that there thou maiest finde fauour Now in this accesse thou shalt performe Two things in returning two things Thou shalt confesse thy sinnes generally and specially Thou shalt aske perdon of thy sins with groanes which cannot be expressed Fiftly thou shalt by an assured perswasion imprinted in thée by the holy Ghost apply the premises of the Gospell specially to thy selfe Here looke to the practise of Dauids Dauids practise Delaies dangerous repentance And beware of delaies and long lingring meditate the shortnes of thy life And the manifold dangers of delaies vz. The treasuring vp of wrath The alienation from God An euill conscience The offence of the Angels The engladding of Sathan The tragicall ends of impatient sinners Faint not neither goe backward The secōd member When thou hast in some sort learned entred the way of life walke in it with thankesgiuing take héede thou faint not neither goe backward 1. Resist therefore temptations for Temptations God tēpteth and why God to whom thou art returned will try his new souldier Both to stirre thée vp to long for the rest of thy heauenly country And to draw thée from the loue of the world And that thou maiest knowe from dines whence thou hast power to resist Here thou must haue these helps in a rea Ardent Prayer Constant Hope A strong Patience 2. Sathan thy aduersarie from whom Sathan tempteth thou art fallen will sift thée Though he be most subtile as a Serpent yet listen not to him Neither yet trust thine owne iudgement Though he be very strong as a Lion yet resist him being armed with a true faith in Christ wherby thou shalt quench his fierie darts 3. Often times we tempt our selues Domesticall enemies for we haue our domesticall enemies for euery one is tempted when he is drawne away and enticed with his owne concupiscence Against this inward enemie we must make warre continually by mortificatiō 4. Without vs in the world many Externall enemies temptations are offered which may disturbe our wittes But thou O man shalt ouercome them By shunning or remouing the occasions of euill 5. To conclude thou shalt méete with manifold temptations vz. Manifold temtations 1. The memory of former sinnes which griefe is byting but it is not vnprofitable 2. Sometime the remēbrance of former sins with a delight which is very hurtful 3. The troubles and vexation of a Christian life 4. The contempt of the world striking a certaine shame of our profession into vs or alluring vs by his loue to these temptations are set downe their remedies And the danger of Relapse is shewed least the last be worse than the first Relapse dāgerous Dangers of relapse Relaps is dangerous in three respects 1. On the diuels part who séeketh to returne to his house from whence he went out 2. On Gods part whose spirit is grieued and he as it were deluded 3. On mans part himselfe who getteh a custome of sinne hardly to bee recouered Goe forward or profit To goe forward in the
inioy the most pleasant company of thy God thy creator conseruer Redéemer sanctifier whom beholding face to face thou shalt rest in his ioy who shal be all in all vnto thée Thou Cor. 13 shalt be with Christ the fayrest among Iohn 12 men and shalt see his glory which the father hath giuen him 3 Héere shalt thou beare the Image of the heauenly man and with open face 2 Cor. 3. thou shalt behold the glory of God and shalt be transformed into the same Image from glory to glory There that which is perfect commeth in place and that 1 Cor. 13 Math. 13. Luk 20 1 Iohn 3. which is vnperfect shal be abolished and thou shalt know euen as thou art knowne Thou shalt shine as the sunne in the kingdome of God the Father Thou shalt be as the Angels of God and as the sonnes of God are Thou shalt be like to God who appeareth vnto thee 4 Heere shalt thou be gathered to the company of the holy Angels and to the Heb 12 Congregation of the faithfull who are recorded in heauen where is mutuall knowledge perfect loue perpetuall praising of God 1. Pet. 3. 5 Héere thou shalt be replenished with al ioy without tediousnesse in an heritage immortall vndefiled incorruptible To those that loue him God hath prepared 1 Cor. 2. such ioyes as the eye hath not seene the eare hath not heard neither the hart can conceiue in the heauenly Paradice 2 The way to this marke is laid open to The way to the marke Ioh. 14. Ibid. 6. Act. 14 vs. First our Sauiour Christ saith I am the way the truth and the life next it is said by him Euery one that seeth the sonne and beleeueth in him hath Eternall life and thirdly by many tribulations must we enter into the Kingdome of Heauen Therfore Christ is the way we must enter by faith we must walke through tribulations For straight narrow is the Matth. 7 way that leadeth to life This way of life to the iust is good holy right immaculat elect It is vnknowne What manner of way to mans reason few enter into it there are few walkers among so many talkers and vnpleasant and difficult is it to the flesh because of the companions that accompany the Travellers euen the crosse and deniall of our selues Yet this is the way which God hath set before vs which is pleasing to him wherin he directeth vs and which leadeth to him 3 This way is to be learned out of the Where this way is to be learned holy Scriptures rightly vnderstood by the illumination and schooling of the holy Ghost confirmed by vse and frequente meditation till by experience we féele the Spirit of God to worke in our hearts and by practise wée perceiue a chéerfulnes to walke in the waye of Godlinesse The first member Incipe beginne Ierem 6 Enter O man the way of life and looke diligently about thée where that way is and walke in it Beginne the marke is life there is a way that leades vnto it set thy longing to attaine to thy heauenly father from whom thou art declined after the world and the Deuill The first entry by conuersion Conuersion in 2. pointes 1 Acursion from euill Make thy beginning or entry by conuersion let thy conuersion be by auersion or turning away from euill euen the worst euill and by a reuersion or returne to good euen the best good Turne away therefore from euil euen the worst euill which is sinne and turne Ierem 25. vnto good the best good who is God Let euery man turne away from his wicked way and from his vngodly desire Motiues to turne from sinne Alienation from god Consider O thou sinner thy miserable estate whiles thou art yet in thy sinn 1 Thy sinne doth turne thée from God and God from thée whom it greuously offendeth and maketh thée his vtter enemy Now what can be more grieuous then to haue and feele God to be thine Enemie 2 Thou becommest worthy by thy sinne to be forsaken of God and after a sort to Depriuation of graces be brought to nothing being brought to extreame beggery of the Spirit to wit being depriued of Gods grace and glory To be without the chiefe Ens and good is either to be miserable or else to be nothing at all 3 Thy sinne maketh thée of a man a friend to the Deuill yea his seruant and Consorting or seruing of the Diuell slaue and the heyre of hel fire Every man by sinning selleth his owne soule to the Deuill taking the sweetnes of temporall pleasures as a price for it Againe on the other side also thou driuest away from thée As much as in thee lieth by sinning the good Angell thy kéeper 4 Sinne is a most filthy thing as the scripture setteth it out like mire wherein The filthines of sinne swine wallow like dreggs rottennes corruption leprocie Behold the prodigal Luke 15. sonne wallowed in the mire of Luxury at the last liuing among an heard of Swine Looke also if thy soule stinke not by the putrifaction and corruption of the wouÌ„ds of thy sinnes 5 If thou wax olde in thy sinne O thou Custome of sinne daungerous least impatienie follow sinner it will exercise a great Tirannye ouer thée by custome and by custome of sinn Satan so that thou shalt not repent though thou sometimes desire to repent For sinne is barbarous and exerciseth tiranny ouer the Soule that is once taken captiue to the ruine of thâ—se that receiue it chrysostom I confesse I sighed not being bouÌ„d with yroÌ„ chaines but with mine own yron wil mine August lib 8 enemie had possessed my will and had of it made a chaine for me and had bound me fast I strugled with my selfe and was ouerthrowne of my selfe 6 Whilest thou continuest in sin thou dost sustein the gyft of eternall punishment that is thou art depriued perpetually of the Eternall punishmeÌ„ts vision or sight of God and art tormented with euerlasting paine of most ardent fire Epilogus Call to minde therefore with me the miserable state of a Sinner thou art Gods enemy depriued of gods grace most beggerly most filthy a slaue to the Diuell vnder the tirrany both of Sinne and Satan an heyre of Hell Turne therefore from this worst euill But that thou maist conuert by turning from euill and returning to God Gods helpe to be craued thou hadst néede of the help of Gods grace to preuent accompany and follow thée For it is God that giueth Repentance by Grace threefolde 2. Tim 2. the knowledge of the Truth that wee may recouer out of the snares of the Diuell who are holden Captiue at his will It is God that worketh in vs both to wil Phillip 2. and to performe Say therefore with ioying Conuert me O Lorde and I shal be Ierom. 31. de voc gent Lib. 2. The working of
gods grace conuerted after thou didst turne mee I repented The grace of God saieth Prosper is aboue all iustifications or instructions perswading by exhortations warning by examples terrefieng by dangers inticing by miracles guiding by vnderstanding inspiring by counsel illuminating the hart it selfe and induing it with affections of faith Now the grace of God in turning man from sinne vseth two meanes Two means of Auersion from sinne First the knowledge of sinne Next the Consternation of the minde Thou maist come to the knowledge of thy sinne by the Lawe of God For by the Lawe is the knowledge of Sinne For the Lawe is the rule of righteousnesse shewing what is iust and what is vniust 1 The knowledge of sin Rom. 3. Whatsoeuer therefore is either in vs or is done by vs which is not agreeable to the rule of Gods Lawe that same is sinne By this rule try both thy Internal and Externall actions and thereby iudge of thy life And that thou be not deceiued in the vse of this rule Obserue these two things Whatsoeuer is contrary to the Law of God and our neigbour is forbiden by 1 Two Rules whereby to know sinne the Law of God and is repugnant to the rule of iustice And contrariwise whatsoeuer agréeth with the Law of God and our neighbour is coÌ„manded by the Law of God and consonant to the rule of iustice Although by expresse wordes it seeme to be neither commanded nor forbidden The Lawe is spirituall requiring a pure perfect spirituall and perpetuall obedience whereby thou maist vnderstand that al men are guilty before Gods tribunall as transgressors of his holye Lawe Thus then thou wilt acknowledge thy selfe a Sinner 2 Then learne to know how Sinne is conceaued and fashioned in the hart and How Sinne is coÌ„ceaued afterward brought forth in worke 1 Foure manner of waies sinne is conceaued and framed in the hart by Suggestion In the hart foure waies delectation consent and defence The Suggestion is wrought by the aduersary delectation by the flesh consent by the will bould defence by pride whiles the fault which ought to terrifie the minde doth lift it vp but the more it swelleth the more it supplanteth it 2 Foure manner of waies also is sinne performed in worke First we are ashamed In worke foure waies to sinne openly After a while we can let our faults be knowne without blushing Héerevpon sinne groweth to a custome and at the last it is confirmed eyther by a false hope of mercy or by a desperate feare of misery Finally learne to know the haynousnesse of sinne for sinne is an iniury offred The hainosnes of sinne by the sinner to God A contempt of his high Maiestie while we despise his will preferring the loue of our selues and the creaturs Sinne is a most heauy burden depressing a man in the basest manner and casting him headlong except he repent from one wickednesse to another Submitting him to the Tiranye of the diuell and last of all throwing him down to Damnation This mischiefe was so vnrecouerable by any humane wisedome vertue and Aremedie strength that it was necessary that the Sonne of God should become man to be Crucified and die that we might be deliuered from it 2 After the knowledge of sinne followeth CoÌ„sternation or compunction Two fould Psal 88. a consternation or casting down of the minde sorrowing for the sinnes committed and trembling at the wrath of God and punishments due for sinne heareof thou shalt say with Dauid Thy wraths are gone ouer mee and thy terrours haue troubled me And againe Mine iniquities are risen aboue my head and are like a Psal 38. sore burthen to heauy for mee to beare This consternation or sorrow or sense of Gods wrath wil be stirred vp the more How it is stirred vp in thee Yf thou thinke on the Lawe giuen to our first parents in Paradice In what day so euer thou shalt eat of this tree Gen. 2. thou shalt die he death If thou call to mind that Thundering of God in mount Sinai Cursed is he that abideth not in all things which are written in the Lawe to doe it If thou looke to the hand writing of thy Conscience testifieng of thine owne hart both the sinne and sentence of damnation pronounced by God If thou view the signes of gods wrath whether thretned or executed as plague famine sword c. or such as prognosticate punishment iminent or neare hand Heereof riseth feare and and sorrow Feare is thrée fould as Bernard saith Two effects of the Law Feare to be depriued of the grace of God Feare to be excluded from the vision or 1 Feare three fould sight of God and feare to to be tormented in hell This feare doth Bernard stirre vp in his owne hart in this wise Way well How it is stitred vp Bern in Cant 16 Oh my soule what a fearefull and horrible thing it is to haue contemned thy maker to haue offended the Lorde of Maiestie Maiestie is to be feared Lord-ship is to be feared especially such a Maiestie such a Lordship Hee euen he is to be feared who after he An enumeration of terrible things al to be feared of impenitent sinners hath killed hath power to cast downe headlong in to Hell I tremble at hell I tremble at the Iudges countenance which maye make euen the Angels heauenly powers to tremble I tremble at the wrath of his power at the thought of the violent ruine of the World at the flaming of the Elements at the mighty tempests at the voice of the Arch-angell and the sharpe worde I tremble at the teeth of the Infernall beast at the belly of Hell at the roaring beasts prepared for a pray I am affraid of the gnawing worme the scorching fier the smoke the vapour the sulphur the Spirit of stormes the outward darknes Who will giue water to my head and a fountaine of teares to mine eyes that I may preuent by teares weeping wailing gnashing of teeth and hard manacles and fetters and weight of Cheynes pressing downe binding burning and neuer consuming Wo is me O my mother why diddest thou beare me a sonne of sorrow bitternes indignation and eternall weeping 1 Sorrow two fould 2 Sorrow of compunction which ariseth out of the consideration of the heinousnes of sinne is two fould 1 The first sorrow is for the punishmeÌ„ts Sorrow of punishmeÌ„ts deserued it is called worldly sorrow or a sorrow to death The efficient cause of this sorrow is 2. Cor 7 Eficient cause euen the holy ghost who in this case is called the Spirit of Bondage to feare who testifieth vnto vs our seruile and miserable estate while we are straungers Rom. â—pirit of bondage from Christ and therefore doth strike a feare and horror into vs. Now the Instrument whereâ—â— the holy ghost doth worke this sorrow in our Instrument hearts is the preaching of the Lawe the some
whereof is comprised in this Sillogisme or reason Cursed is euery one that abideth not in al thinges that are written in the Lawe to doe them From hence the conscience gathereth but I haue not a bidden in them wherevpon it concludeth Ergo I am accursed Héerevpon ariseth that sorrow or rather horror of mind not so much for sinne which is in the assumption as for the punishment of the Curse which is in the conclusion This Terrour of the Lawe if the grace of the Gospell come not betweene would driue a man to desperation 2 The second sorrow is for Sinne it Sorrow of offence 2. Cor. 2. selfe and for the Offences committed against God it is called Godly sorrow or a sorrow to Saluation The Efficient cause of this sorrow is Efficient cause the holy Ghost who in this case is called the Spirit of Adoption whereby we cry Spirit of Adoption Abba Father This openeth our mouth and enlargeth our hart to call God our Father and to call vpon him familiarly Now the Instrument whereby the holy-Ghost doth worke this sorrow or Instrument rather loue in our hearts is the Preaching of the Gospell the somme whereof is comprised in this Sillogisme or reason Hee that beleeueth shal obtaine remission A Sillogisme of sinnes shal be iustified and saued From hence the hart by Faith gathereth but I beleeue Ergo I shall obtaine remission of my Sinnes I shal be iustified and saued In this cōclusion as their is matter of vnspeakable ioy So also there is in that same matter of sorrow which is conceaued vpon the knowledge of Gods mercy for offending so mercifull a father Of this sorrow the same Bernard saith Bernard When I bethink me how I haue offēded my heauenly father I haue good cause to be ashamed Sorrow though I be not terrified He hath voluntarily begotten me by the worde of Truth Hee spared not his only begotten for me so begotten So he hath shewed himselfe a Father to me but I haue not againe shewed my selfe a Sonn to him With what face do I now lift vp mine eies to behold so good a Father being so bad a Sonne I am ashamed that I haue cōmitted things vnworthy my begetting Iam ashamed that I Or my kind haue liued so degenerate frō such a father O let mine eyes gush out with water Let confusion couer my face Let shame ouerwhelm my coūtenance darknes possesse it Let my life languish in sorrow and my yeres in mourning fie for shame whatfruit Rom 6 had we of those things wherof we are now ashamed If I haue sowne in the flesh I shal reape nothing of the flesh but corruption if in the world that also passeth the lusts thereof what I haue not beene ashamed wretched mā to preferre transitory vaine thinges whose ende is death before the loue and honor of my Eternall father I am confounded I am confounded to heare If I be your Father where is my honor c. Reuersion or returne to God A descripti-of God 2 Hauing turned frō sin y◠worst euil return to God the best good whom thou hast forsaken Take a view of God who calleth thee to whom thou must haue recourse He is Ens Compleat absolute of himselfe the chéefest good most simple most perfect therfore diuine Eternall before all things in all things after all things and in the highest degrée within all things not included without all things not excluded aboue all things not lifted vp vnder all things not cast downe to this Ens return thou Hee is the cheefe good most actuall most liberall indefficient perfect in him all goodnes Essentially and aboue all Excellency is found from him all goodnes is deriued to all creatures without any diminution to himselfe By cleauing vnto him by Faith and Charitie all the Saints are made good and happy whom by communion and participation of his goodnes he doth fill and as it were make drunke with plentie To this most excellent and most bountifull good returne that being deliuered from euill thou maiest be made pertaker of good Now thou doest returne by Faith and How to remine confidence of minde wholy resting in the mercy of God the Father through Iesus Christ and his merits This is a wonderful and supernaturall faculty of the hart apprehending and receiuing of Christ by the holy ghost and applying him to our selues Heareof riseth an internall and effectuall An Internall perswasion perswasion by the forcible working or certification of the holy Spirit concerning the mercy of God the Father in Christ Verily verily I say vnto you hee Ioh 6. that beleeueth in mee hath Eternall life Item beleeue in the Lorde Iesus and thou Act 16. Ephes 3. Eph 1. shalt be saued Item By Christ wee haue an entrance through confidence Item In whom yee haue hoped after that yee hard the worde of Truth euen the Gospell of Saluation In whom after ye beleeued yee were sealed with the holy spirit of promise Item Which spirit testifieth to our spirit Rom. 6. that wee are the sonnes of God But that this Faith which is the frée The practise of Faith gift of God and is not giuen to euery one may arise in thy hart First thou shalt doe thy endeuour to The knowledge of the Gospell attaine the knowledg of the Gospel by the illumination of the holy Ghost My iust seruant by his knowledg shal iustefie many Especially thou shalt labour by an inward sence of thine owne wants to consider the promises of the Gospell whereby thou shalt giue an assent to the Gospell hard that thou be not in that number of whom it is saide That the Worde hard Heb. 4. did not profit them because it was not ioyned with faith in them that hard it For God would haue all men to be saued and to come to the knowledge of the Truth Secondly thou shalt conceiue Hope of pardon whereby thou shalt beleeue that Hope of pardon thy sinne is pardonable though it be not yet pardoned thou shalt say with the prodigal Luke 15. sonne I wil arise and go to my Father and wil say vnto him Father I haue sinned against heauen and against thee neither am I worthy any more to be called thy sonne make me as one of thy hyred seruants Thirdly thou shalt eagerly hunger and Hungring thirsting for grace thirst for his grace whieh is offred thee in Christ and shalt earnestly begge that He who is Alpha and Omega the first and the last will giue thee of the fountaine of liuing Water freely When thou art proceeded thus farre Christ doth count thee happy Blessed are they that hunger and Math. 5. thirst after righteousnes for they shal be satisfied Fourthly thou shalt come to the throne Accesse to the throne of grace Heb. 4. of grace that by apprehending Christ there thou maist finde mercy with the father Now in
priuate Psal 1. or cloyed with the word of truth exercise thy selfe rather in the word of God by reading meditating talking and conferring with other Let thy delight bee in the law of the Lord meditate therein both day and night let the word of Colloss 2 Christ dwell in thee plentifully in all wisedome teaching and exhorting one another Apply thy reading 1. Tim. 4. Being asked a reason of thy faith at any conuenient time or otherwise being prouoked defend Gods truth out of the holy Scriptures and be not ashamed to confesse it Be readie saith Saint Peter 1. Pet. 3. alwaies to giue an answere to euery one that asketh a reason of the hope that is in you for euery one that confesseth me before men him will I saith Matt. 10. Christ confesse before my father who is in heauen Be not slacke to serue God in publique Exercise of religion publique exercises of Religion At appointed times but especially on the Saboath repaire to the Church where the Christian Congregation is assembled in vnitie of minde forsake not such méetings neither despise thou the communion of Saints but attend the word of God as it is méete vse the Sacraments and pray deuoutly with the Saints Let vs not Heb. 10. forsake the mutuall assemblies saith the Apostle as is the the manner of some Doe all to the glory of God Let all things be done to edifying 1. Cor. 10. 14. Ecclesiasticall rites Moreouer obserue the publique Ecclesiasticall rites attending on Religion that all things may be done decently and in order in conuenient time and place 3. Whatsoeuer crosse it pleaseth God Patience vnder the Crosse to lay vpon thée thou oughtest to beare it patiently for this is our dutie to God Carry therefore the crosse wherewith God doth try thée his child or chastice thée in this vale of teares carry it I say with patience stoutly and with an inuincible Rom. 12. Prou. 3. Heb. 12. mind Be patient in afflictions My sonne saith Saloman refuse not thou the chastening of the Lord neither grudge when thou art reproued of him For whom the Lord loueth he chasteneth c. God doth chastice thée lest thou shouldest Vses of the crosse thinke thy selfe without all fault Hée would haue thée more more to returne to him to cast off sinne and to imbrace vertue that the old man might be crucified and the newe-man reuiued Hée would haue thée to preuēt further lapses and not to rush into securitie He would also staie other from wickednes by punishing thée and that they might spedily returne to good Moreouer the seruant and disciple must be conformed to his Lord master Christ is our Lord and master with whom we must suffer if we will raigne with him God trieth thy faith thy hope thy obedience thy patience thy feruencie in praier He will haue his power and mercie to appeare in strengthning deliuering thée He would make thée wearie of this earthly life to be stirred vp with a desire of thy heauenly loue Therefore beare that is to be borne patience will haue the victorie Be constant in faith and yéeld to God the obedience of thy faith Persist in this Constancie religious worship of God by perseuering vnto the last breath of thy life in a liuely faith and loue of God neither doe thou suffer any thing either prosperous or aduerse to remoue thee from that heauenly truth or godlinesse which thou hast learned Be faithfull vnto death saith the Apoc. 2. Mat. 10. spirit and I will giue thee the Crowne of life for hee that perseuereth vnto the end shall be saued 2. Concerning mans due Iustice giueth to euery man his due man must giue first vnto himselfe that which is due to himselfe And next to his neighbour that which is due to his neighbour Giue to thy selfe that which is due to thy selfe Thou oughtest to loue thy selfe To thy selfe thou owest loue and not to hate thy selfe but this loue must be holy and moderate that knowing thy selfe by the helpe of Gods grace thou maiest frame thy selfe to an holines and righteousnes conformable to the Lawe of God Thou shalt loue thy Rom. 13. Eph. 5. neighbour as thy selfe And neuer yet did any man hate his owne flesh yea he nourisheth and cherisheth it euen as the Lord doth the congregation Auselme saith Iustice is a libertie of the minde giuing What iustice is to euery man his proper right to our Superiour reuerence to our Equal concord to our Inferiour discipline to God obedience to our selues holines to our enemie patience to the needie mercie And a man becomming iudge of himselfe must search himselfe without partialitie Enter therefore into thy selfe Dwell with thy selfe and seeke not thy selfe without thy selfe And as Plautus saith Euer perswade thy selfe it is best that thou thy selfe be best if thou cannot attaine to that yet at the last that thou maist bee next the best First therefore thou owest to thy selfe The knowledge of our selues 1. Cor. 11 and 13. the knowledge of thy selfe Surely it is a very hard matter to knowe our selues but heare thou the Apostle who saith Let euery man examine himselfe Item examine your selues whether ye be in the faith Heare other wise Christians as Ayapetus for one We must first learne this diuine precept that euery one knowe him selfe for hee that knoweth himselfe knoweth God He that knoweth God shall become like to God but he that shall become like to God must be worthy of God hee becomes worthy of God who cōmitteth Acceptable to God nothing vnworthy of him but thinketh on diuine things and speaketh what he thinketh and doth what he speaketh Chrysostome saith It is the part of a wise man first to knowe himselfe to viewe what hee himselfe is what is beneath him what is within him what is aboue him what is ouer against him what before him what behind him For this consideration hath a fourefold fruite Our own commoditie our neighbours charitie the worlds contempt and the loue of God And Bernard saith No man is saued without the knowledge of himselfe out of which riseth humilitie the mother of saluation and the feare of God which as it is the entrance to wisedome so is it the entrance to saluation Beeing knowne to thy selfe Care of our selues thou owest of good right to thy selfe a diligent care of thy selfe concerning integritie holinesse to the composing and decking of thy selfe Now thou shalt frame thy selfe to integritie and holinesse if thou studie to vse and order aright the things which God hath committed to thée Whether they be Inward or Outward First therefore when thou knowest Care of goods Of the minde thy selfe reforme all the inward goods of thy minde and body to a rightnes pleasing God Iustice therefore yéelding thy selfe thy right commandeth thée aboue all things to be carefull in enforming rightly and repairing the faculties of thy
which What is due to the will is due to it If thou loue thy selfe thou owest vnto thy will an holy gouernment to bridle it by a godly prudence that being guided not by the flesh but by the spirits it may earnestly will that which is good and niil that which is euill Now it is God saith Philip. 2. the Apost who worketh in you both to will and to performe according to his vndeserued fauour Here thou maist vse the sylogisme as Prudence Sylog they call it of Prudence whose principles or propositions are fetched from Counsel and Iudgement and the conclusion from the election of the will Counsel searcheth out things which are Counsell a furtheraÌ„ce to attaine the purposed end Iudgement discerneth among many IudgemeÌ„t things purposed which are chiefly to be chosen By election the will desireth and chooseth Election those things which by right reason we haue learned to be most profitable for our vse whereunto if the command of reason prudence illumined be ioyned it maketh the purpose readie for the action or to the hand so that there wanteth nothing but execution or putting in practise But sée thou propound nothing to thy will but that which may agrée with the will of God and doth tend to his glorie to the knowledge of whose will and to the aduancement of whose glorie thou oughtest with all diligence to frame thy selfe Thus shalt thou sanctifie the superiour faculties of thy soule by giuing them that is due to them wherein thou doest a right to thy selfe The inferiour faculties of the soule to wit The Irascible or angry part and the CoÌ„cupiscible or lusting part are to be brought in order that thy affections may be moderate and holy 1. Concerning the Irascible or angry part Thou shalt moderate or rule that Vertues moderating the Irascible part part of thy soule which is prone to anger by these Christian vertues vz. Fortitude Magnanimitie Patience Constancie Méekenesse Humilitie 1. Furnish thy soule with Fortitude wherewith it may be armed and prepared Fortitude to enterprise and endure labour yea euen the perils of death with a Christian courage so that it may expell cowardly feare out of the minde may settle a constant trust in it Be of good courage Psa 27. saith the Psalmist and God shall comfort your hearts Ye that put your trust in the Lord Be strong in the Lord and Ephe. 6. 1. Pet. 3. in the might of his power Feare not their threats neither be thou troubled And Saint Paul to Timothie saith My sonne be thou of good courage 2. Tim. 3. Saint Ambrose saith Fortitude of the Lib. 61. Offic. minde is no meane vertue or seuered from the rest as if it were at defiance with other vertues but it is such a vertue as onely defendeth the ornaments of al vertues and preserueth their right and is at deadly enmitie with all vices it is inuincible in labours couragious in dangers rigorous against pleasures churlish against enticings whereunto it cannot tell how to listen And Christ Fortitude of minde is to vs from him Lib. 63. De vita Contempt to whom with the Prophet wee sing The Lord is my fortitude my praise and he is become my saluation He is our fortitude because hee doth so strengthen vs with his inuincible protection against all vices that neither flattering prosperitie can make vs dissolute nor frouning aduersitie desperate And now the Lord be our praise Now thou shalt be reckoned a valiant man if thou haue such power ouer Who is a valiant man thine affections that thou canst master them so that not thou art so stirred and prouoked by them as they by fortitude are ruled and gouerned at thy becke For the valiant man vseth his anger as a wheâ—stoane to sharpen his courage in aduenturing perills yet as an vnderling not as a commander neither is his reason thereby disturbed but his affection inflamed 2. Magnanimitie or greatnes of courage is occupied in great matters and of Magnanimitie honorable account wherewith also the soule must be endued that wée seeke not honour for it selfe nor greatly estéeme of humane honour Hee is a man of great courage saith Gregory who desireth eternall things Who is Magnanimous Thou shalt bee magnanimous if thou contemne humane honour and enterprise great thinges for the glory of God and exercise all vertues which tend to eternall felicitie If thou encrease daily in courage and wish earnestly and performe valiantly whatsoeuer may further the glory of God the saluation of men if thou stand inuincible against all iniuries and calamities which men can lay vpon thée 3. Possesse thy soule in patience wherby Patience thou maiest endure with a willing mind stoutly beare all euills that come vpon thée and all troubles which thou takest vpon thée and all aduersities and crosses which thou canst not with honestie and godlines auoide Arme thy selfe with patience saith Syrach 2. the sonne of Syrach whatsoeuer happeneth bear it patieÌ„tly endure whatsoeuer calamitie patiently And our Sauiour Christ saith Possesse your soule Luk. 2. in patience And S. Peter Minister in your faith patience c. 2. Pet. 1. No man can escape misfortunes but to beare misfortunes patiently is onely the part of a godly man for mortall men are bound to beare mortalities endure the harder things then shalt thou more easily beare light things Nobile vincendi genus est patieÌ„tia vincit punctum Qui patitur si nis vincere disce pati A noble kind of victorie Is patience Learne to suffer For he that suffereth ouercomes all wrongs that men can offer S. Crysostome maketh nine degrées Nine degrees of patienc of Patience The first is to do no wrong The second is when a wrong iâ— done not to desire a reuenge The third is not to requite the wrong but to be quiet The fourth is to offer himself to beare wrong The fift is to be ready to beare more than he that doth the wronge desires The sixt is not to hate him that doth the wrong The seuenth is to loue our enemie The eight is to doe him good The ninth is to praie to God for him 4. Thou owest vnto thy soule constancie Constancie or perseuerance in wel doing that is to persist in an honest laudable purpose to retaine alwaies in one rate the same minde and will that thou be not lifted vp by prosperitie nor cast downe by aduersitie or decline from good to euill Hereby thou maist ouercome the difficultie of long lingring or fault of defectioÌ„ whereunto the action of vertue is in danger when it is drawne out by length of time Get this grace by Gods helpe vnto thy soule the thou maist haue a wil to perseuere in the action of vertue begun till thou haue fully perfected it Pray vnto God and he will say vnto thee I am the Lord thy God taking thee
is offended with thy sinnes induce thee to the studie of godlines 14. Let the coÌ„mandement of the most best and most greatest God who willeth thy sanctification compell thée to the practise of Christian charitie 15. Let the regard of thy dutie due to God call thée to an obedience of holinesse that thou maiest testifie thy gratitude towardes him for thou art Gods debter 16. Let thy renouation begun wherby thou art become a new man stir thée vp daily for he that is borne of God sinneth not And a good tree bringeth forth good fruits 17. Let thy faith if it be liuely bring forth stir vp sharpen and maintaine the studie of vertue For without works faith is dead shewe therefore thy faith by thy workes 18. Let the light and knowledge of the will of God and his misteries kindle in thy minde holinesse Thou knowest Gods will doe it 19. Thou owest to thy God a sacrifice of worship to be seasoned by the fâ—â—â— of faith to bee enflamed by the fire of the holy Ghost to be sanctified by the merite of Christ 20. Thou art the Temple of the holy spirit wherewith thou art annointed and endued kéepe this Temple holy set forth the praise of God with thought word and mind mouth and life 21. Let the comforts of the holy Ghost whereby thou art refreshed running in the race of vertue and comforted in thy prayers bee as spurres vnto thée in the course of godlinesse 22. Let that swéete franquillitie of a good conscience and the inward ioy of heart which thou enioyest by vertue minister fire vnto thy deuotion 23. Let the manifold commodities which accompanie Pietie pricke thée forward for Pietie hath the promises of this life and of the life to come 24. Let the hope of fruite that comes thereby moue thée for thereby thou shalt relieue thy neighbour thou shalt glorifie God thou shalt stop the mouth of thy aduersaries 25. Let the vncertaintie of thy life and death euery where and at all times lying in waight for thée warne thee Liue well that thou maiest dye well 26. Let that glorious Tribunall of Christ and the fearefull iudgement of the last day before whom thou shalt be presented and at which time thou must giue an account terrifie thée 27. Let the terrour of ii fernall torments wherewith all the wicked shall be tortured compell thée to the obedience of faith 28. Let the reward of life and glorie eternall which with great ioy thou shalt enioy in Gods own presence in the midst of all celestiall happinesse illure thee 29. Be earnest to followe righteousnesse for by attaining thereto thou shalt obtaine the commendations of a wise man who is as the apple of Gods eye 30. If thou be iust thou shalt be happie euen as that thée which being planted by riuers of water fructifieth in due season and remaineth vnwithered As a florishing Palme trée or as a Cedar planted in the house of the Lord. The praises and priuiledges of the iust First thou shalt be noble in déed being the sonne of God borne of God 2. Thou shalt bee the very Image and liuely similitude of the liuing God 3. Thou shalt bee the beautifull and beloued spouse of Christ Thou shalt bée called the ioy delight of the most highest 4. Thou shalt be the Tabernacle and liuing Temple of the liuing God a certaine Chappel for the holy Ghost 5. Thou shalt spring forth as a bright light and encrease to perfect day 6. Thou shalt mount to heauen despising and treating vnderfoot all earthly and transitorie things 7. Being assured of Gods helpe thou shalt alwaies hope for saluation without doubting 8. Thou shalt beare iniuries patiently and pardon wrongs willingly 9. Thou shalt enioy true peace and tranquilitie of minde thou shalt be filled with true godlines and pleasures 10. Thou shalt be worthy of all manner of sound honour thou shalt be glorious in worship and praise 11. Thou shalt be adorned with Christ pietie with most beautifull ornaments 12. Thou shalt be very rich for thou shalt want nothing at any time And for thy sake the Lord will blesse the Citie and other 13. No creature shall hurt thée if thou be iust but euery creature shall serue for thy good For all things were made for thy behoofe and are preserued 14. Thou shalt haue the kingdome of God within thée and shalt be a King 15. All thinges shall prosper happily with thée Euen aduersitie shall make thy state most happie 16. Thou shalt haue God to bee thy protector thy gardian and reuenger 17. God will haue a speciall care of thee whom thou shalt haue to be thy teacher and guide 18. Thou shalt onely serue God and Christ being a perfit fréeman 19. Thou shalt haue God thy friend and whatsoeuer thou askest thou shalt obtaine And whatsoeuer thou giuest him shall be most acceptable to him 20. Thou shalt be a fellowe citizen with the Saints being admitted to the heaueÌ„ly Citie And being an heire of the eternall kingdome as the sonne of God 21. Being a souldier of Iesus Christ in the Christian warfare thou shalt â—â—ght manfully and valiantly 22. Thou shalt be in God and Christ and God and Christ shall be in thee 23. Thou shalt liue a long and blessed life in Christ the sonne of God And all manner of blessednesse shall bee in thée 24. Death shall not be fearefull vnto thée and thou shalt expect it ioyfully for dying thou shalt not dye but liue for euer 25. Thou shalt obtaine assured victorie against all thine enemies 26. When thou shalt enter into heauen thou shalt be crowned with heauenly glory and honour 27. In the generall iudgement thou shalt be adorned with praises by Christ the Iudge 28. Thou shalt sit with Christ to Iudge the world and shalt triumph gloriously with all the blessed Secondly be thou stirred vp O man by exhortations and examples of Heathen men Heare and blush I vse saith Seneca this authoritie against my self and euery day I arraigne my selfe when the candle is taken away and my wife is silent who now knoweth my manner I begin to examine with my selfe the whole day past I viewe ouer all my deedes and words I conceale nothing from my selfe I passe ouer nothing for why should I feare any my errors when I may say See thou doe it no more I forgiue thee for this time Againe he saith What is better than this custome to examine the whole day How sweete is that sleepe that followeth this surviewe of our selues how quiet how sound and free when the soule being either commended or admonished becomes an especiall and priuie censor of it selfe iudging of her owne meaning Therefore saith the same Seneca enquire into thy selfe first performe the part of an Accuser next of a Iudge lastly of an Intreator Sometime also offend or displease thy selfe For he doth willingly erre who knoweth not that hee doth erre he doth ouerloue himselfe who is content that other should erre
commandements and following thy example I may through patience inherite the promise through Iesus Christ Amen O Almightie God and most mercifull 5. Against Enuie pray thus father who hast commanded vs to loue our neighbours as our selues the poyson against which loue is Enuie which sorroweth at the prosperity of our neighbor and ioyeth at his miserie Giue me grace therefore O Lord to shun this plague which hurteth more the possessor than him that is enuied For the auoiding whereof Grant mee grace to contemne all humane things to long for that heritage which multitude of heires doth not strengthen that I may reckon the gifts of my neighbours as mine owne and communicate my gifts with them that Enuie being set apart we may reckon that ours which they possesse and that we possesse may be theirs as Members of one body whereof Christ is the head O Almightie God and most mercifull father who resistest the proud and giuest Against Pride pray thus grace vnto the humble For as pride is the roote of all euill so it is the ouerthrowe of al vertues and as an infectious disease corrupteth all the faculties of the soule Giue me grace therefore O Lord to beate down this great euill By taking a diligent viewe of my selfe that finding mine owne wants I may lay downe my Pride By conferring my state with the first estate of our first parents I may see from whence I am fallen By knewing the lawe I may knowe my owne infirmities And by setting before me Christes example I may learne Humilitie who when hée was Lord of Men and Angells yet became a perfect patterne of Humilitie and Contempt of the world that we being humbled in our selues might â—e exalted of thée Through Iesus Christ Amen O Almightie God and most mercifull Against dulnes in 〈…〉 exercises pray thus father I acknowledge my dulnes and lukewarmnes in going forward in the way of life whose effects daily I féele in my selfe For. How often doe I pray without attention and feruencie of spirit How often do Ill effects I meditate diuine things without affection of my minde and therefore without fruit How hardly doe I rid my selfe from ydle companie How seldome doe I returne into my selfe to gather my spirits to examine my own state I looke into my selfe as it were through a Lattice without repentance or amendment of life I talke freely of other men and seuerely censure their déeds and words O how willingly doe I passe my time in vaine showes or outward things to relieue my wearines How often doe I séeke comforts here and there solace my selt with ydle thoghts How grieuously do I bear discipline correctioÌ„ I obey laws but for a fashioÌ„ with lothsomnes vnwillingnes O how often do I auoide labours which are necessary and profitable to saluation I séeke to bee gracious and in fauour with men How doe I neglect the vse of the Sacraments How seldome and negligently doe I heare godly Sermons How carelesse hitherto haue I bene to auoide sinne How presumptuous of mine owne strength How much haue I pampered my selfe making prouision for the flesh to fulfill the lustes thereof I call to minde my olde manners and the pleasures of sinne not with griefe and disliking but with a delight and liking Grant me therefore O Lord thy Dangers of Lukewarmnes grace that I may ouercome this roote of vices I acknowledge the daÌ„ger wherein a Lukewarme man doth stand whom thou hast threatned to vomit out whose state is miserable and end searefull Giue me grace therefore not to fall backe into mine old sinnes that I be not in danger of a greter ruine but that recouering out of the gulfe of these mischiefes I may with a more chéerefull minde runne the way of life Stir vp in me O Lord an Remedies ardent desire of newnesse of life make me continually to meditate on my ende which if it should happen to be sodaine and I vnprouided the things that come after will be more grieuous which my end that it may be blessed I beséech thée for Iesus Christ his sake c. Amen When thou art entred O my soule In case of Pusillanimitie or feare a coÌ„municatioÌ„ with the soule the way of life thou art perhaps grieued either with the expectation of some euill at hand or with distrust of deliuerance from some euill present But pray O my soule with Dauid I expected him who deliuered me from my feare and from the storme Conceiue an assured hope in Gods prouidence and flée to him in the time of trouble Peraduenture he will humble thée by this temptatian to beate down thy pride which assaulteth the godly euen in holy actions or be purposeth to purge thée of selfe-loue whereby thou pleasest thy selfe many times more than is meete But what is it O my soule that thou néedest feare Doest thou feare the Crosse and affliction The crosse not to be feared If thou be godly the Crosse and affliction as it cannot be shunned so it is profitable and glorious to the godly It abateth vices it encreaseth vertues it confirmeth our Adoption c. Beare it therefore patiently and couragiously 2. Doest thou shrink at sicknes Thy Not sicknesse body is subiect to death why then doest thou so grieue at sicknes which prepareth to death which to the godly is a passage to life Moreouer the sicknes of the body doth many times cure the diseases of the soule 3. Doest thou grieue for the losse of Not losse of worldly things worldly things Belieue in God take hold of his promises He will not leaue thee nor forsake thée 4. Doth the terror of death astonish thée Not death Cast off feare which riseth of infidelitie Compare the course of this life with the last periode thereof Art thou tossed with continual miseries Feare not death which shall deliuer thée from the tyranuy of sin from the deceits of the world from the temptations of Sathan Eternall death shall not touch thée because life is prepared for thée in Christ 5. Doe the assaults of Sathan terrifie thée Remember that God doth arme Not Sathan such as be his with power to resist Satan Thou shalt ouercome by Christ our Captaine Call vpon God and arme thy selfe with the Shield of faith the sword of the spirit c. And by Gods grace thou shalt ouercome 6. Art thou amazed with thy many Not many or great sinnes and great sins The remission of thy sins is sealed and confirmed to thee by many and great promises by Christ and in Christ therefore thou oughtest not to 1. Ioh. 2. feare If any man sinne we haue an Aduocate to the father euen Iesus Christ the righteous 7. Doth the terror of the last iudgment Not the last Iudgment make thée tremble Cast off this feare call to mind the loue of God the father in his sonne and that the same Son of God is both thy