coÌ„mitted or at the least way declineth froÌ„ it and chooseth hereafter the good that is to be done or enclineth to it In the hart the change is thus wrought 3 In the hart The hart hateth and detesteth the euill hitherto done and loueth and pursueth the good hereafter to be done Cease therefore to doe euill and learne CoÌ„clusion Esai 1. psal 34. Rom. 13. or else study to do well or depart from euil and doe good Item Cast away the works of darknes and put on the armour of light Item Walke in the spirit and fulfill not the lusts of the flesh Item Put yee one the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof And Christ himselfe saieth deny thy selfe and take vpp thy Crosse and follow me Beginne therefore being turned from euill and returned to good to bring forth Fruits of CoÌ„uersion fruites worthy of amendment of life and apply thy selfe to the study of holinesse or new obedience 1 Thou art bound as a creature to the Obligations between God us Creator I wish thee often to pay the debt of gratitude 2 Thou art bound as a seruaÌ„t to his lord If I be your Lord where is my feare 3 Thou art bound as a childe to his Father thou art a child by creation and regeneration reuerence therefore Almightye God as thy best Father 4 Thou art bound as a client to thy benefactor the benefits of God towards thée are exceeding great therefore exceeding great thankes are due to him What fruites Beginne therefore to shew thy good life and obedience to God in louing God and thy neighbour 1 The loue of God is conceaued in thée by the knowledge and consideration of The loue of God the fatherly affection of God towards thee It is brought forth by a confidence in Christ it groweth by the spirit of faith it is strengthned by the cogitation of the heape of Gods benefits both corporal and spirituall it appeareth in our obedience vnder the Crosse and holinesse of life 2 The loue of our neighbour is brought forth and maintained by the loue of God The loue of our neighbour 1 Iohn by the commandement of God by the bonde of nature and grace Hee that sayeth he loueth God and yet hateth his Brother is a lyar and the loue of God is not in him But beginne the holy study of eyther loue to testifie that thou art turned from The end of godlines sinne and returned to God that thou hast renounced Satan that thou hast submitted thy selfe to God that thou art a companion of the most chaste spirits in heauen That thou art a fellow of all that feare gods name on earth That thou art the Temple of the holy Ghost wherein whole burnt Offringes and incense is offred and the hornes of the Alter are decked with boughs flowers of obedience Beginne to day deferre not make no long Dangers of delay Vncerteinty of life delayes for feare of these dangers insuing 1 Meditate with thy selfe the vncertaintie of thy life Surely thou must watch and pray for thou knowst not either the day or hower wherein the Lord will come take heede thou be not ouertaken by gods iudgement at vnawares Heaping of sinne is tresuring of wrath Rom 2. 2 Know thou the by dangerous delay the tresure of many sins of gods wrath grieuous punishments is gathered together Thou by thy hardnes and hart that cannot repent doste treasure vp to thy selfe wrath against the daye of wrath and declaration of the iudgement of God The angels griefe Luke 15 3 Be thou affraid to offend the holy Angels who verily reioyce at the repentance of sinners eueÌ„ as doubtles they sorrow at their securitie in heaping sinne vpon sinne Induration by alienatioÌ„ from God 4 Call to mind the dangerous alienation from God which is procured by daily encrease of sin way moreouer with a secret â— serious coÌ„sideration in thy soule the induration that wil follow for the longer thou deferrest thy conuersion the harder it will be A young man walking after his owne way when he is olde will not depart Prouerb 22 from it Thou knowest thy saying Late repentance is seldome true Repentance 5 As much as in thée lieth take héed of an An euill Conscience euill conscience which custome and continuance in sinne doth breed and nourish There is no greefe bitterer then a gnawing Conscience 6 The longer thou stickest in thine old DepriuatioÌ„ of Grace sinne the longer thou art depriued of the sweet ioy of the holy ghost and spirituall consolations 7 Thou shalt encrease the ioy and Satans Ioye pleasure of Satan thy enemie by drawing after thee along corde of inueterate or old grâ—wen sinnes Thinke it a true saying Sinnes are the delights and dainties of the Diuell Examples Tragicall 8 Finally view the Tragicall endes of all such as haue euer drawne along the day of there Conuersion Call to remembrance the horrible destruction of the olde world the Sodomites Egiptians Iewes The Churches of the East and other that were impenitent Be not flack Syrach therfore turne vnto the Lord and put not off from day to day thy conuersion for sodenly shall his wrath come and in the time of vengeance he will Ierom. to Cilantius destroy thee Too long custome of sin makes the way of vertue rough and vnpleasant After any vice saith Bernard is confirmed Bernard by many yeares custome a particular and as it were a miraculous assistance of Gods grace as needfull for the ouercoÌ„ming and rooting out thereof A question to a secure sinner Both waies catching The same Bernard saith Thou that makest so vnequal a reckoning w e thy selfe perseuering in thy euil vngodly life tell me Doest thou belieue that the Lord thy God will pardon thy sinnes or doest thou not beleeue If thou beleeue that thou shalt finde no place for pardon what greater folly can there be then to sinne without hope of pardon But if thou thinke that hee is good gentle and mercifull who although he haue bin offended yet he is readie alwaies to pardon thy sinnes Tell me I pray thee what greater frowardnesse can there be then to take occasion to offend him the more whom there is cause thou shouldest loue the more And S. Augustine we must preuent Augustin the day which is wont to preuent vs. And the same He that is first forsaken of his sinnes before he himselfe doe forsake them is not freely condemned but as it were of necessitie late repentance deceiueth many And Ambros Not to sin is onely proper to God Ambrose but it is the part of a wise man to amend and correct his error and to repent him of his sinne And Cassiodorus A mischiefe the longer it continueth the more it encreaseth but a speedy correction of sinne is a curable good And Saint Augustin Though God haue promised pardoÌ„
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
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
aduersitie to fall from good to euill Graunt me méeknesse whereby my Meeknes soule may so appease the rage of Anger that it preuaile not aboue reason and put it out of place but that it may encline rather to pardon than reuenge To conclude graunt me humilitie that Humilitie I waxe not proud in opinion of my gifts or graces aboue other but truly acknowledging my owne infirmities I may not onely not preferre my selfe before other but also preferre euery one before my selfe So shall not my Angry part breake forth like a wilde beast into rage but be a furtherance to me in the course of vertue Through Iesus Christ Amen Giue me grace O Lord to moderate The concupiscible part my lusts by Temperance in Abstinence and Continence Graunt that I may restraine the desires pleasures and delights of the Temperance body which being naturall are the more hardly restrained Let my soule therefore striue against them by temperance in vsing moderately meates and drinkes ordained for the nourishment of the body that whether wée eate or drink we may doe it to thy glory Grant me Chastitie to contemne my Chastitie Lusts in a holy moderation of the parts giuen for generation that I may kéepe theÌ„ within the bounds of the lawful vse ordained by thée in holy wedlock That my Lustes by thy grace being Chastised they may not rage to make me brutish nor defile my soule to make me odious to thee but being by thy grace and spirit subdued my soule and body may be an holy Temple acceptable to thée Through Iesus Christ our Lord. Amen O Almightie God and most merciful Goods of the body father thou hast giuen vs leaue to take care for our bodies â—o that the same be moderate Giue me grace therefore so to prouide Life and health for my bodye that I make not prouision for the flesh to fulfill the Lusts thereof but that the care of life and health which we séeke to preserue may by thy goodnes be so blessed that I may be the better able to performe the duties of my calling And if my health be impaired grant O Lord that the meanes which I shal vse to remoue diseases may by thy goodnes In sicknes take good effect And that whether in sicknes or health I may be both content and thankfull to thee who knowest best what is best for euery man and turnest all to the best for them that loue thee Through Iesus Christ our Lord Amen Thou also hast commaunded vs O Lord to conteÌ„t our selues with our estate 3. External goods whether in pouertie or riches whether in contempt or honour Giue me grace therefore with a thankfull minde towardes thee to content my Contentment selfe with my lot and not to séeke by gréedie care to encrease Graunt that I may by godly industry Godlie industrie get my liuing neither enriching my selfe by vnlawfull meanes nor eating the sweat of other mens browes but eating the lawfull labour of mine owne hands Possessing riches holily and vsing them frugally Graunt that I may by vertue godlines Honest fame and honest arts purchase a good estimation and report with the good and honest that as farre as is lawfull I may regard the estimation among men and where it is not attained but with euil circumstances I may contemne it together with all false reports and contempt of the wicked and malicious so that there be alwaies within my selfe the testimonie of a good conscience towards thée That finishing the course of this life in an holy calling whether through penury or aboundance through contempt or honour I may attaine the celestial crowne through Iesus Christ Amen O Almightie God and most mercifull 3. Towards our neighbours father thou hast taught vs that we are not borne to our selues but that wée should loue our neighbours as our selues I acknowledge therefore that Iewâ— vnto my neighbors the duties of Iustice both to all in generall and to some specially both to the living and to the dead both in inward affection and in outward effect Giue me grace therefore to embrace all men as men yea as thy Image with To all men a louing affection wishing vnto them all good as to my selfe and as much as lyeth in me to be at peace with all men Yeelding due beneuolence vnto all men in countenance gesture word and déede helping and furthering them to the vttermost of my power Grant that I may through true charitie To some speciall haue a feeling of other mens miserie to suffer with them that suffer through true loue to relieue them to giue almes to the poore to harbour the strangers c. That I may be partaker of that blessing Come ye Blessed in herit the kingdome c. Giue me grace to yéelde vnto my superiours reuerence and obedience as vnto thee and forthée To my Inferiours humilitie and beneficence in conference and conuersion To my friends mutuall loue and gratitude in affection of heart and signes of thankfulnes And because thou hast commanded vs To the dead to doe good euen vnto the dead Graunt that I may bee readie to performe vnto the dead the last Christian dutie in moderate mourning ouer them and decent buriall of their bodies in hope of the Resurrection not forgetting to shew my good will and liberalitie towards their posteritie their widdowes children and kindred c. That in this wise performing the duties The conclusion of Iustice required of euery Christian hauing by thy grace O Lord Entred the way of godlines and charitie And Fainting not in the same but going forward not onely To the deniall of all vnrighteousnesse but also To the practise of righteousnesse euen with perseuerance I may in the ende attaine the crown of glory by Iesus Christ our Lord Amen The Epilogue consisting of Reason and Sentences both of Christians and Heathens to stir vp our endeuour loue to Pietie and Charitie Is referred to the Members of the former treatise Therefore they are easily conuerted to our vse by the prayers aboue framed God grant this booke and labour may haue good successe according to the Authors wish in his Epistle Dedicatory Amen FINIS