* N PS. / £ 4 By P n * 3 n 7 4 7X S& ARS N *

2 Goe with mee: :

Deare Piti, anck rare C haritie.

| I J. hoſe 3 1s freed v5 di G * -- the cold ous of he wunde.

*

By Otho Calmanie, Preacher at Stoade.

. ont of Latine,by H, Th

Adin er.

N The Contents appeare Ty he Page following.

| Das tue nec fine me per me Chriſt pin 8 duci, Nam dice me perso: Te duce ſaluus ero,

Guide me ſweet Sauiour Chriſt, The way, Let not my ſelfe me guide: | If thou me guide, I ſhall beſafe, * If Imy ſelfe, 1 flide. Y

| LONDON Imprinted for Thomas Chardt. I 6 © 6.

F 3.

The Contents of this Booke.

T he Epiſtle Dedicatorie of the Tranſiator. The Epiſtle Dedicatorie of the Author. A Smnopfis or view of this Booke,

A Prologue ſententions. |

T1. Incipe. Beginne. = 2, Ne deſice ſeu re gredere. Faint not, 0 or goe not back ward. 33 . Sedprofice. Goe forward, or profit.

Te 3 By denying wnrighteonſnes, and

By follewing of righteonſnes.

An Epilogue ſententious. Prayer. framed to the parts and ruembers of this Beoke,

$+

| Earth Ye To the three Right worſhip- Ze Epi- ful, and religiouſly vertuous Gen- ſte by the tle women, Miſttes Anne Oibourne, wi- 7 ranſla- dowe of the Right Worſhipfull Mai- or.

ſter Peter Osbourne, Eſquire. Miſtre ſſe

Dorot hie Osbourne, the wife of M. John Osbourne, Eſquire, Milt. Grace Chap-

man, the Widow of M. Wiliam Chap-

man, Citizen, Encreaſe of grace in this life, with aſſured hope of glorie in the world to come.

H Auing hed long experience(Right vertuous Gentlewomen ) bf your Chriſtian Pietie and Charitie, groun- ded upon a true knowledge of theword of God, I haue thought good to preſent vnto you, this ſhort Treatiſe of a lear- ned Writer, T ranſtated by me, for the good liking I had thereof. Wherein he diredteth euery Chriſti- an how to begin, to goe forward, to

A .

The Epiſtle perſenere in the way of Pietie & Cha- ritre , till he haue attained the marie, which is eternall life.

Not that I thought you , to haue much nced of any fach direction to be preſcribed you, who haue long ſince both found the way, and practiſed the courſe of a Chriſtian life, and by Gods grace ſhall ſo yer ſeuere: But yet I iud- gedit might be 4 good confirmation to you, that you haue not hetherto wande. rea vncertainly in your conrſe, as alſs that it might be ſome encouragement wnto you to perſenere.

Bat vnto other, who haue not yet either found the may, or begun to wall, or haue but ſlowly or faintly gone for. ward in this courſe, toſuch, this booke na) be both a guide to direct the in the way of Pittie, and Charitie, and alſo a ſpar to ſtirre them vp to goe forward.

Hane bene bold to ioyne you three in the 1n{cription of this Epiitle,s my three Charites or Graces, of mhom the

Poets

e

Dedicatorie.

| Poets make mention,T hree louing and

bountifull ſifters. And ſure I am, that grace is in euery of your Names: and Nature hath ioyned you in Conſangui- uitie and neere Affinitie(as aljo GO D hath united you in Pietie. New as in the Etymologie of your Names ye carry Grace, ſo 1 doubt not but in your hearts ye poſſeſſe the three Chriſtian Graces, Faith, Hope, and Charitie : which by Gods mercy ſhall neuer leaue you, till they haue brought you to the expected end of jour Faith axd Hope, euen eter- nall life Which God for his ſonne le-

ſus Chriſts ſake grannt to jou, and all

true Chriſtians. Amen. So fare ye well.

Your vnworthy Paſtor,

. .

A 3

of S. Mary. at Stoad: Otho Caſmanne, fl. Preacher of tbe ſaid Colleage, w'/heth ſaluation an Chriſt.

Ou venerable and Reverend men, and Brethren , greatly beloued in Chriſt, vnto whom, by the fauou- rable will & prouidence of leſus Chriſt (whoſe vnworthy Miniſter / acknoky- ledge my ſelfe) / do execute the embaſ- lage of the Goſpel, who alſo for that pu poſe haue choſen and called me, to teach among you the word ot Chriſtian veritie and ſanctitie: Are not to be paſ- ſed ouer by me. The tongue ſerues to teach: but giuc me leave | beleech you, by writing to warne thoſe whom with mourning I daily with to teach, by ex- ample, life, and work would to God I might perceiue, that it were in my pow» er to performe it. It is a great matter certainly to be

2 Miniſter of the Word, but to bee

2 Worke-maiſter aunſwerable to the word, is (by Chriſt) a farre greater matter. Wee loue a frequent Hearer

A 4 of

To the whole bodie of the Colledge , „

The Epiſtle Dedicatorie

A deer of the word of God, bat a diligent Deer of of the word the word heard & kept, we admire, T hele hard to are my grones, theſe are my wiſhes in finde. this ca lung, which by the will and grace | of God /maintaine (pardon me / pray you, if / v.iburthen theſe things into your boſome, with that Charitie and Faith that 1s meete) to wit: That I be not amonſter, hauing a larger tongue than hands: For that ſaying of my mai- ſter Jeſus Chriſt doeth ſounde in my cares : He that teacheth and aoth, he ſhal be called great inthe kingaowe of frames, He will haue me, not only to be the ſalt of the earth, in loundneſſe of doctrine: but alſo the light ot the world, in holi- neſſe of life, & example of vertue : O- therwiſe of mine owne mouth will hee Tuc. 19. iudge me, as an vngratious ſeruant: And 2. ſhall bee beaten with many ſtripes : If I Linde together heauie burthens , and late them on other mens ſhoulders , and Imy ſelle ſcarſe touch them or moue them with my little finger.

Euery man muſt ſhewe his faith by his workes, as a tree is knowne by her fruite. Let vs all heare that ſaying of Aurelius Numerianus : Be that which ©

thou

SAS. N r

2 3 — n — ads. ts 1

F the Autbor.

Ho art reported tu be. Or that of Ho-

race; Tu rebte vivis, (i curas eſſe quod au- :

Well doeſt thou liue, if thou endeuer To be the ſame, thou heareſt euer.

We are called Chriſtians, let vs liue a Chriſtian life : We are called ſpiritu- all, let vs live in the ſpirit, and mortifie the deeds of the fleſh. Let vs ioyne in wiſhes, and mingle mournings, that by begging, and getting the helpe of the holy Ghoſt, we may rather be,than ac fire to ſeeme good : For as one faith; Pp shilleth more what thou art thã what thou art accounted, Let vs | ſay on all tides, endeuour with ioynt forces, to bee the {ame before God, that we wold feeme to be before men. That ſhall we do, it ioyning Charitie with Knowledge; & Holineſle with Veritie, we lead a god- ly and Chrifſlian lite.

Surely God is holy, and we his fer. uants ought to be holy, that we may be vnited to him: Wee are not our one men. Why then ſhould our owne Rea- ſon & will beare the ſway in our coun-

A $4 ſels

IAetiaes

The Epiſtle Dedicatorie

ſels and actions? Let vs labour in all the parts of our life, to enioy God, as the chiefe ende, hauing a reſpect vato his will to do ir,

We are in the Church, the holy Ci- tie of God, whom he hath conſecrated to himſelf; : Let vs count it a wicked-

57 ,FAMEI nes, to prophane it with our impuritie:

.

C:ri{t, who hath recõciled vs to God, ie a Pattern ſe: before Vs, let vs expreſſe h1s ex: coy e in the actions of our life: ” d doth thew tumielfe a father vnto : Surely we are too vnthankfall, if we e ſhewe nat our ſelves as children to him. Clint liath clenſed vs by the la- uer of his bloud, let vs ſhame to defile our ſelues with new ſtaines or filthines: Je hatl; alſo inferted vs into his my ſti- call body, let not vs fall away from that bodie, by 8 our ſelues with foule blots. he holy Ghoſt hath dedi- cated vs to God, as inks temples, let vs, by his helpe, who dwelleth in vs, make our light ſo to ſhine before men, that they may ſee our good works, that 1 heauenty father may be glorified. We haue the An- gels our guides and watchmen , let vs

not, by the fi thie ſtinke of our ſinnes driue

of the Author.

driue them from vs. Our ſoules and bo- dies are deſtined to heauenly glory and mortalitie : Let vs labour earneſtly to keep them pure and vndefiled, againſt the day of our Lord Jeſus Chriſt, What 15 therefore for to be done by

vs? L 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 Pictic and Charitie, that ſtirring vp one an o- ther brotherly, and enflaming one an other inthe way ofa godly conuerſion, and holy converſation, we may attaine to the true felicitie of eternall life.

T ake ye this oi me, your vnworthie Miniſter, with all fauourable counte- nance : reade it with me, M ith a minde

de ſirous of Chriſtian holineſle: Let it L*

goe with me and you, all our life long: Fauour with good will, the labouts of your ſervant, ſtudious of your ſaluatio, tending to Gods glorie.

Well then ye reuerend men, and be- loued brethren, let vs enter the way of true happineſſe: by a true conuerſion, and godly conuerſatiõ: Let vs not faint in the way,; for any difficultic or bur-

then

AA Aa th to the title, Vade

Mecum.

———_ _— —

A hard

fin” ”

The Epiſtie Deaicatorie

then oftemptations, but let vs goe for- ward in a continuall ſtudie of continen« cie, and obedience, vnto righteouſnes, and by rightcoulnes, vato the glorie of eternall lite, |

And atore all things, let vs do our en- deuour to learne to denie our ſelues: O how hard and difficult a matter is it, for a man to forget and forſake himſelte, and to apply his whole foule tothe 0-

te our bedience of God: How vnpleaſant a

en

tlung is it, for a worldly man, not to ſceke his ow e, but by doing all things according to Gods wil, to ſeek the glo- ric of God, Let vs by denying our ſel- urs, patiently beare the croſſe that God dotii late vpon xs, that we may be con- f-:ined to C rift, and by humilitie ac- kno. viedge our owne infirmitie, and begde the grace and helpe of God,

Wen we have thus forſaken our

Fram our ſelves, let vs not neglect our neighbors,

ſetues, to

but rather prevent them with honour,

our neig h. and in good earneſt imploy our ſelues

hours

* holely to procure their commoditie:

From both From our ſelues and our neigkbors, yea

to od,

and from all thungs, let vs caſt our eyes vpon God, and reſigning our ſelues, and

c

per not our ſelues too much, but that we

ef the Author,

and all thatis ours, to his will, Letvs yeelce all the affections of our mindes to be ſubdued by him. It any thing fall out proſperouſly, let vs aſcribe it to God, & not to our ſelues: Ifany thing ſucceed not according to our wiſh, let vs not be diſmayed with jmpatieficie : but if any euil happen vnto vs, let vs not therefore recken our ſelues vnhap-

ie, neither let vs complaine againft God tor our eſtate.

Almightie God graunt, that by his holy tpirit, working effectually in our hearts and minds, we may with caretull induſtry ſearch out the way of Truth and Charitie, & with ardent deſire long to come to our heauenly Father: and hauing found out & knownethe 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 de- _ either to the right hand, or to the left.

The God of mercy and ſanctificati- on, ſo frame the courſe of our liues, in the vſe of earthly things, that we pan

v/e

The Epiflle Dedicatorie

1. Cor. 7. vſe the world, as if we did not w/e it: That

we may learne no leſſe to beare penu- ry meekly, than abundance moderate- ly: That we may reſtraine Luxury, our deadly enemy, leaſt we turne the helps of our life into hinderances. Let vs re- member, that theſe earthly things, are by the goodnes of God, appointed for our commoditie, that they might be as | pledges, wherof we mult one day yeeld an account.

In all the actions of our life, let vs carefully looke vnto the ſpeciall cal- ling, wherevnto God hath called vs, to do thoſe things which beſeeme it, and to ſnunne whatſoeuer is vnſeemely for it. To conclude, the eternall Father grant vs to cõtemne 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, 1 wiſh to you and my ſelfe, which my wiſhes and ſtudies, if I ſhall perceiue not altogether to bee vnplea- {ing vnto you, I (hal ſeeme to haue rea- ped ſufficient, and plentifull fruite for

my

of the Autber.

my labour in this Pooke : and perad- venture {hall be ſtirred vp to performe ſome greater matter. Ihe Lord Ieſus bleſſe you all, and every one, aboun- dantly from heauen. Amen.

Fare ye well, end tive ye happily, At Stoade, Idibut, Obtob, 1604.

Seneca Epit, 116.

* E 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:

$ hake the And we had rather excuſe them, than exo

off.

cuſſe them: we pretend we cannot, the truth 754, we will wot.

Epictetus. Lib, Diſſert. Cap.3T. Ot Diog, Cyn,

J haue no gnard, no ſwords,nor pompe, nor outward terrors : In ſtead of thoſe, A good conſcience. giues me bolanes & armes me with power: I eſteeme Honeſlis for ve- ry loue, without lawe or penalbie. Other men are harbowred within walles, doores, or cos nertures : 1 liue under the broad shie, and wide world, in the eyes and viewe of enery one: 1 aeſire onely to pleaſe God.

And yet whites I do thus, it falls ont that

Jam railed on, yea and beaten : but what | maruell? Of boyes and fooles, that cannot % abide to be rubd on the gaule: yet wil I nei-

ther chaunge my minde, nor leaue my maze ner: And euen thoſe that beate me, I laue, as a father, or as a brother. 1

* $ x A 5 a *

A Synopſis , or viewe of this lit- tle booke, whoſe Title is,

Vade mecum: Goe with me. Decre;Pictic, and Rare Charitie.

| This little booke hath ſox parti.

5 I, A Prologue ſententious. | Tr, Incipe, Beginne. = 2, Ne Defice ſeu, regredere, Faint Q@ not, or goe not backward, 3.5. Sed profice. Go forward or profit. } By denying varighteouſnes , and 2 2 4 By following of righteonſnet.

An Epilogue ſententious,

I, The ſumme of the Prologue. All men F Knoweand

deſire to e Liue.

L Etvs ficlf learne to knee, that we

knowe how fo line godly, Let vslearnefo God, and To knew knows Our ſelues.

F02 he that knoweth himſelfe, knows eth God. He that knoweth God,ſhall be made like to God, ec.

* Lek

A Synopſis. To liue. Jet vs ſo liue here, that hereafter, wee map liue with Chꝛiſt foz euer. Foz this life is not to be deſiret; fo2 it ſelfe, but foz another life, vnto which we muſt come by the gate of death. Thereloze that we may ener liue with Chal; Let vs learne 5 Liue and both to J Poe } well. Uelearne to liue well, vy meditatin on death. : Wee lcarne to dpe well, by liuing godly, Ale leare to live godly,by dying hap⸗ ily,

To = way there is a marke ſet, vx. oy _ Eternal life: And the way to this marke, and te ig Jeſas Chꝛiſt our Sauiour, who ſaith: gr ] am the way, the truth, and the life, Job. 14. we attaine to the knowledge ofthis way, — 3 1. By a right vnderſtanding ofthe ho⸗

nov inc in Scriptures. 2. By Alumination ol the Way* holp Ghoſt. 3. Mherol ariſeth an experts

ence, feeling God himſelfe wozking in vs.

Begin therefore 5 Know and O man, Liue. Begin,faintnot,but goe forward.

The firſt 1. Beginne to enter the way of life, member which

Li f C * R Ky 35 Gf 5 2 3 4 o — * £5 by 1 2 KW 4 4 * * * 7 *

3 1 * 7 Y 1 Ty A bt S 14 7 A 4

W Bs 5

| ; A

A Synoplis,

which leadeth to the marke of ſaluation. The entry is made by a conuerſion, The Conuerſion is made by, | An auerſion from ſinne the woꝛſt Conuer- 2 Euill,and by ſion two- A Reverſjon to God, the beſt god. fold.

I In turning from ſinne, conſider O Averſion ſinner, thy wiſcrable eſtate , while thou from fin. art pet in thy ſinne. T8

Thou art anencmie fo God, andhe The mile- to thee: A friend to Sathan, nay a ſlaue rable ſlate both to Sathan 4 ſinne: Beggerlp, filthy, of a ſinner and guiltie oteternel death.

Beg therefoꝛe the grace of God, which may pꝛeuent thee, accompanie the, and follow ther.

Now Gods grace in the Conuerſion

of a ſinner, vſeth two meanes.

The knowledge of ſinne, and kowlecge A conſternation of the mind. ot fume,

I -» We come by the knowledge of ſin,

by the lawe, which is the rule of righte ·

oulnes:By knowing how ſinne is bzead,

VZ,

1. Foure wates inwardly, in the heart: H ow (in By ſuggeltion:delight:conſent:defence. is bread,

2, Foure wates allo is it perfozmed in

wozke:Firſt pꝛiuilp:next openly without * 2 tame:

A Synopfis, chame: Then it groweth to a cuſtome: At length it comes either to lecuritie, 02 deſperation.

Conſider alſo the hctnouſnes of ſinne, vz. It is an iniurie to Got: a gitcucus waight, caſting vs hradlong: A ty2anny ol ſatan: & gilt not pardonable, if Chiſt had not died: The ſonne of God mull

needes dye to purge it. | Cofterna- 2. After the knowledge of ſin followeth tion of à conſteruation oz caſting down, ſoꝛrow⸗ mind, ing foꝛ ſinnes committed: And fearing

Gods wzath, A fcare,and

Ocreofarifeth 3 f ſoxowe,

"oy A feare th;«fold: Leaſt we be fozſaken of grace: depzined of the ſight of God: and fozmentcd in Hell.

Sorrow, A ſoꝛrow twofold : Che firſt ſoꝛ feare of punichment, which is called a wozldiy ſozrowe.

The ſecond, foꝛ ſinne and offending t God, which is called a godly ſozrowe, Either ol them is wꝛought by the ſpi⸗ rit of GO D, but by diners Inſtru⸗ ments, vz. Che firſt by the Lawe, Che ſecond by the Golpell.

A Synopſis. 2. In returning to God, we muſt co Reverſis

ider the nature ol God: Chat he is the to God.

chiefe god, ec, We returne by faith, reſting inthe By faith.

mercie of God the father , in the merits

of Jeſus Chꝛiſt his ſonns.

| This faith ariſcth in our hearts, Firſt How it

| the Jlluminaticn of the ſpirit : with an riſeth.

| inward ſenſe of our own wzetchednelle.

| Sccondlp, ſuccedeth a hope of par-

bon : that although we fele not our

4 ſinnes pet pardoned, we hope they are

f pardonable. Thirdly, we ſhall perceiue

an hunger and thirſt, of the grace that is ; offred vs in Chꝛiſt. ? Fourthly , thou (halt come to the T)pꝛone of grace, that there thou maieſl linde fauour.

Now in this acceſſe , thou ſhalt per. Two things koꝛme two things. in returning ; j_ ſhalt confeſſe thy ſinnes, ge-

; nerally,and ſpecially. wy {halt aske perdon of thy fins,

with groanes, which cannot be ex- preſſed.

Fiſtly , thou (half by an aſſured $ perſwaſion impzintedin the by the holy * 3 Spolt,

A Synopſi 5.

Ghoſt, apply the pꝛemiles of the Golpell ä ſpecially to thy ſelfe. Dauids Here loke to the pzaciſe of Dauids practiſe. repentance. Delaies And beware ok delaies and long lin- dange- gring: meditate the ſhoꝛtnes of typ like: ä And the manifold dangers of delaies, vz. The treaſuring vp ol wꝛath The alie⸗ nation from God. An euill conſcience: The offence of the Angels; The englad⸗ ding of Dathan: The tragic: zul ends of

impatient ſünners. Tue ſecõd Faint not, neither goc back ward.

members NMhen thon haſt in iome lot learned 4 entred the way of life , walke in it with thankeſgiuing: fake hede thou faint not, neither goe backwaro, .

Zempta- 1. Reſiſt thereſoze temptations, foz

tions. God to whom thou art returned, will try

God tep- his new ſouldier.

teth, and Both to Cirre th vp, to long fo2 the

vv by. reſt of thy heauenly country: And to dzaw thee, from the loue orthe wozld.

And that thou maieſt kuowe, from whence thou haſt power ts reſiſt, (dines, Here thou muſt have theſe helps in a rea.

5 Ardent P;ayer:Conſtant Pope,

2 Aſlrong Patience. | I, Sathan

4s * F s £3 N 4 *

n RT

A Synopfis.

2, Sathan thy aduerſarie,from whom Sathan thou art fallen, twill ſift ther. tempteth,

Though he be moſt ſubtile as a Ser- pent, yet liſten not to him: Neither yet truſt thine owno iudgement.

Though he be very ſtrong as a Lion; pet reſiſt him: being armed with a true faith in Chꝛiſt, wherby thou ſhalt quench his flerie darts. |

3. Olten times we tempt our ſelues, Domeſti- foz we haue our domeſſicall enemies:foz call ene⸗ euery one is tempted, when he is dzawne mies. away and enticed, with his owne concu- nilcence, |

Againſt this inward enemie, we muſt make warre continually by moztificatis,

4. Without vs, inthe wozld, many Fernali temptations are offered: which may dile nemics. kurbe our wiktes.

But thou O man, ſhalt ouercome them, By ſhunning oꝛ remouing the oc-

caſions ofcuill, | |

5, To conclude, thou ſhalt mete with Mani manifold temptations, vz. * 1. The memozy of fozmer ſinnes which wal ariefe is byting,but it is not vnpꝛoſitable. ME

2, Dometime the remebzance of fozmer ſins, with a delight, whichis very hurtful. * 4 3. The

A Synopfis. 3. The froubles and veration of x Cxittian life,

4. The contempt of the woꝛld, firi- king a ccrtaine ſhame of our pzcfcflion into vs: oz alluring vs by his loue: lo theſe temptations are let downe their remedies.

And the danger ol Relapſe is chelwed, leaſt the laſt be woꝛle than the firſt,

Relaps is dangerous in three reſpects. |

I. On the diuels part: who (&keth to returne to his houle , lrom whence be went out.

2. On Gods part: whole ſpirit is grie⸗ ued, and he as it were deluded.

3. On mans part himlelte: who geiteh à cuſtome of linne hardly tc bee recoue- red.

Relapſe dãagerous. Dangers of relapſe.

Goe for ard, or p! offt.

To gee fozward in the way ol ſalnati- The third on, it is the gift of God: we mult theres Memver. fozc beg it of him by pꝛaper. Tuoparts Now we ſhal profit herein, by deny- I. Tlie de- ing vnrighteouſnes and follows nying'of ingrighteouſnes. V nrighte- I, We ſhall den vnrigbteoulnes, if culues. we denie our (clues.

Thon

A Synopfis,

Chou ſhalt deny thy ſelle, by moztify-

ing ſinne. Of ſinnes 7 Come be light, and © Some be more grievous.

2 Let boi make our beginning, by decli⸗ — ning from lighter ſinnes: which theugh they ſinnes. ſeeme to bes of ſmall account: pet they baing with them many miſchieles.

Foz every ſinnedcſeructh puniſhment: Manifold defileth the loule: diminicheth the heate of inconue- Charitie : weakeneth the powers of the niences. ſouls : hindereth eur glozy: diſpoſeth a man fo greater ſinnes : withandeth a newe grace:weakes our pzayers:hinders our pꝛo⸗ cerding in the way of life, qc,

Therefoze O man ſearch daily cuery day all the coꝛners ofthy conſcience, and fight daily againſt ſinne , be it neuer ſo llttie, by tontinuell faith and repentance. More

2. Let our next care be to moztific,and a- grieuous uoide moze grieuous ſinnes. ſinnes.

And firſt, IAm moderate ſelfe-loue, which Foure is carnall, muſt be cut off. chiete

2, Carnall Appetites, and Concupiſcence heads, mult be tamed,

3. Unbzideled affections, and perturbati⸗ ons muſk be reſtrained. 4+ Wicked habifes muſt be plucked vp

by the rotes. 3 5 Foz

A Synopſis.

Jos as euill inclinations engender enill affections:ſo euill affections, bzzde euill ha- bits: The roting out whereof, require a : greater fozce of the ſpirit, Euill has 4 — exill habits, The faculties of the ſoule are,

Some Superiour, and

Some Interiour.

The Superiour Vnderſtandinę, & faculties are the 2? Will. .

Zn the vnderſfanding, muſt be moztift- The vn- ed the vice of Curioſitie: Temeritie: Per- derſta- finacie. ; Ing. And becauſe the vnderſfanding is the Cogitati- fountaine of infinite cogitations, which the ONS, memozy receiueth and keepeth, as cõmitted

to her froſt.

Theſe thereloꝛe muſt be moꝛtiſied, whe- ther they be pdle, earthlp, vncleane, oz curi- ons,

The will. Jn the will we muſt moztifie, whatſse- uer repugneth!the will of God ,renealedin his wozd. | In the Inferiour faculties of the ſoule, vz.

The Senſes The concupiſible, &

and Appetites. Iraſcible parts.

Euill ha- Mherein many euil habits are ingendzod.

bites in Firſt gluttony and dꝛunkennes, are to be

the inferis moztified, Next Lururie, oꝛ Riot. Thirdlp,

our parts Couctouſnes. Fourthly,anger. Fiftly,enuy, Dirty.

bites to be mortified.

a

A Synopſi s.

Hirllx- Pride. Devetly,Sloth which bꝛerdelh 3 {Dulnelle and Coldneſſe in fptritnall exerciſes.

Laſtly, we muſt ayoide cowardlines, and Puſillani- caſt offfeare:fo2 many times the mind is trou- mitie. bled, when we are entred the way of lile:either with expectation of euils nere at hand:o2 with diſpaire of deligerance from pzeſent euills.

But what is it that thou ne&deſt feare> 7,

Whether the croſſe, oz afflictions?2. Whether Nothing ſicknes oz griefes? 3. Whether loſſe of earthly to be *. riches, oꝛ penury? 4. Mhether the hozro2 of reg. death at thy end? 5. Whether Sathans furte,

and allalts? 6. Mhether the number 02 hei-

nou(nes of thy ſinnes? 7. Whether the ferroꝛ

ok the laſt iudgement?

Dee ſheweth that none of theſe are fo ber feared,and ſeffeth downe reaſons of comfoꝛt.

2. Goe yet forward in the practiſe of The forth Righteouſneſſe. member

Foz after the denying of vnrighteonſneſſe, to follow

we maſt goe fozward in the pꝛadiſe of righte⸗ righteotl-

oulneſle and holineſſe, nelle. Proecede In vertues and In a good courage. A double

The firft care muſt be fo attaine them. (ten. care.

The ſecond fo keepe the when they are got-

Chou ſhalt both get them, and kzpe them. How to By frequent vſe of denout pꝛayer: By pur» get, how ſuing them with à god courage: By louing to keepe.

them |

"A Synopſis, tem ardently : By a continual! ble and pꝛac tiſe of them. (rage. Thou (hall goe fozward with a god cou - How to 1. At thou haue a firme purpeſe at the frſt. gocto:s ſcłting fte, to gos ſozward, ; ward, 2, It thou perſeuere, and ſuffer not thy lelfe | fo be plucked away by any impediments, 2. Ikthou reckon vertue ta be ſweet and a- miable, and not ſa wer and ſharpe. Vertues Concerning vertues to be embraced- to be em- Juſtice tompꝛehendeth all vertues in it ſelf, braced, it giueth enery one his due. Juftice To God, that which appertaineth to him. giues each 2 Woman, that whicy appertaineth to him.

one his I. Juſtice gineth LOG and

4 Tbs

due. to God Keligious wozſhip,

Fo Cod, Weowe glozy to our God, in reſpea of

glory. God him ſelle and our owne . T ſelues. 1

Gods nature is oft g'ozious, molt excel- lent, moſt beautifull, gc; UW: acc his Image, after which we were created, and regencrated, c. 5 Religious True religious wozlhip,conſifteth in I - worſhip. 5 The true knowledge ot God, and 4 ) The true leruing ol him ſo knowne, The true God, is trulꝑ to be knowne,acco2* |} ding as hee hath reuealed himſelfe in the Nature, and . 15 Dcripture, God

A Synoptis. God being rightly knowne is fo be ſerued

with a Religions wozſhip ; Religions wez- What ĩt

chip giueth to GDD due reuerence: Sub- perfor-

. million: Obedience: due leare: and Loue: metn, due Pope and Confidence⸗due Adozation and

Inuocation: due Honour in \wearing by his name : due Thankfulneſſe ; due Exercile of Religion, pziuate and publique: due Patt ence vnder the crofſe: due Conſtancie in taith, and Dbedience, 2. Juſtice gines to enery man his due. Juſtice to- To himſelfe firſt, and then wards To his neighbour men. Thou oughteT to lone thy ſelfe, and not to Towards hate thy ſelfe: But in an holy lost, firſt theres our (clues foze learne to knowe thy lelfe : And after thou | knoweſt thy (elſe, haus a care to compoſe thy ſelle to holinefſeand integritie, Let thy firſt care be foz blellings eꝛ gods Cre ot

Ol the ſoule, then Df the body. h the ſoule, 1, In the ſoule are F Superiour,and — faculties. Interiour. P

Superiour,the Mind, Conſcience, and will. faculties.

I, Ginz fo the mind oz understanding,

| Wiſoome and P2udence.

2, Foꝛ thy conſcience be carefull: fo pzepare

it: to pꝛeſerue it: to retoꝛme it.

2, To thy will, thou oweſt an holy gouers

nent to retraine it by Pzadence,

5 In

A Synopſis. In feriour 2. In the ſoule, are inferiour parts. faculties. The raſcible or angry part, 3 Concupiſcible or luſting part. 1. Thou ſhalt moderate the angry part, and rule it by theſe vertues vz. Chꝛiſtian Foztitude: Pagnanimitie: Pati. ence: Conſtancie: Meckeneſſe:Humilitie. 2. Thou ſhalt moderate the luſting part, and rule it by theſe vertues, vz.

Tempcrance: in — and

Care of Haue a care of thy body , vz. to pꝛe- the body. ſerue thy Life and thy Health, as much as in And ik thy health be impaired, vle medicine

to recauer thy health. Care o Dꝛouide alſo foꝛ externall gods, which we externall call the gods of foztue, vz. things, Monour and Wealth. Honor, Let imodeſtia moderate Honour, that thou

purſue ib fo farfozth,as is conuenient ⁊ lawful. Wealth, In geuting them, vle a godly induſtry, pol juſtice tes ſeſie thens holilp:vſe them frugallp. wards our Now be cauſe we are not bozne fo our (clues, neizh- but we owght to loue our neighbours as our bour, ſelues, wee muſt cine to our neighbours Liuing. their duo, J Giuing and

both in o Recoxnpencing, To our eigh⸗ Mhether liuing bours, Oz dead.

* * »

A Synopſis,

To cuery man generally, |

To certaine men ſpecially. Do all and euery man, we owe both an 2 qs IIAnward affesion, and all. — } "lone

Wo nouriſh familiaritie aud ſocietie incom- mon conuerſation. |

1. Carry therefoze a louing affcction to- A louinę

{ wards thy neighbour: with a ſtudie ol Chꝛiſti⸗ affe * an Concoꝛd. |

2. @hewe alſo the effects of aloning affedi / Effects of on in wozd, and deede, loue.

Jn humanitie:ciuilitie: and liberalitie, To certaine degrees, oz ſtates, thou oweſt alſo 70 certain pecial duties. ſtates.

I. To thy neighbours being in milerie, 79 the mi⸗ tompaſſion, and commileration, oꝛ the bowells ſcrable. of Piefie,

2. Co certaine degrees alſo and ſtates pelo o cer- their due both in affection,and effects, vz. taine de- To thy Duperionrs, giue reuerence, and o- grees. bediente. To the poꝛe, Almes, and reliele. 3. To Strangers o2Pilgrimes, entertain- ment by Yocpitalitie, Theſe duties to the living, ' Tothe We obos allo a dutie to our neighbours be- ,_ , ing dead. ; Let vs therfoze perfozme vnto them the laſt dutie ol Charitte, vz. Mour⸗

A Synopſis, „ Mourning and Buriall. Retribu- Me muſt alſo haue a reſpec fo our neſgh- tion. bours deſert, to recompente gos turnes vz. Friendlhip, foz friendſhip ; And gratitude, to them that deſerne well of vs, | Fn this manner then denying varighte. A ſhort gyſnefſe, and pꝛadiſing tigbteoulneſſe: En. Recapitu- fring to walke in the way of life in the Lo2d lation. and not ſainting:but by Gods helpe going foz ward and pzofiting; yea Perſeuering in the ſame way, at length we ſhall come to the ende of our way,euen fo the Lozd, with whom we ſhall eniop glozp and immoztalitie, by Jeſus Chꝛiſt our Lo2d, tc. Amen.

j T be Epilogue containing, Encou- An encouragement, or ſpurre to vertue, ragement Firſt by reafons taken from Chriſti- to vertue. — econdly, by wiſe ſentences and examples, taken from Heathen men. =

FINIS.

Gn LSPA LE or Jade Mecum-

Goe with me.

| DEARE | PIETIE&RARE CHARITIE.

Whoſe Flame is ſtirred vp, tO expell the

Cold out ofthe mindes of many.

To all that profeſſe the Name of Chriſt, and call vpen his Godheade.

A ſententious Prologue.

TY know and line O yee Chriſtians] is all our Deſires, Let vs learne firſt to know, that wee may know how to line. fo;

Nõ qui multa quidem ſed quæ ſunt com- moda vitæ.

Is dici ſapiens, cur meriatur habet.

Not him that knoweth much alwaies.

A wiſeman will I call: But he that knows his life to rule, Whatſo ſhall him befal.

„ ü This

TheProlegue 5 Tokn * This wozld hath much ſcience, but little conſcience,leaſt therefoze our knowledge Cod and if it gee alone doe puffe vs vp, let chart- tie be ioyned with it, with ohziſtian pzu⸗ dence: let vs end euour to know God and our ſelues , But at this day many know many things, but ſcarſe any knows him⸗ ſelfe well: fo2 to know our ſelues, is an hard point, and not fo2 euerꝝ one to at⸗ faine; Let vs ther foꝛe learne firft this di- uine pꝛecept, Euery one to know himſelfe, for he that knows himſelfe ſhal know god, he that knows God ſhalbe made like vnto him: he that is made like vnto God: is worthyof God: he that is worthy of God, Acceptable. ommitieth nothing vnworthy of God, but Dipleaſi thinketh on divine things, and what hee pleaſing thinketh he ſpeaketh, V hat he ſpeakerh,he . Godly worketh. (ergo) cetera fi vis noſcere, te ipſum noſcere diſcas. extera ſi vis vincere, teipſum vincere diſcas. Noſcere ſe ipſũ, vinceie ſe ip ſu Maxima virtus. Ifought thou doſt deſire to learne, Learne firſt to know thy ſelfe: If ought thou wouldeſt ouercome, Firſt then ſubdue thy ſelfe. Thy ſelfe firſt know, and firſt ſubdue, All other yertues will enſue. Jet

our ſelues.

A gradation

The Prologue

Lef vs liue (O vt chꝛiſtians, chat to To ue.

may liue with Cbꝛiſt; This lis is to be deſired not koz it ſelfe, but fe an other,

wherevnto we mul ome bythe gate of 3

Death. 12 2 Mherefo:e that we may alwapes line with Chaift, let vs learne to lius and die

well. Me le arne fo lius well by meditat ing

vn Death .

We learne fo die wel,by living Godly , | om learne to line Godly, by dying ha⸗ P y Theend of this life, is a happy Death,

Che end of Death is a bleſſed lifs :

Me ſhall liue blefſedly,if we be dead fo thewszld. Ergo,

Viue diu, ſed viucdeo:namm viuere mundo,

Mortis opus eſt; viua ef}, viuere, vita deo,

Viue ſed vt ſẽper viuas, ſic ergo beatus,

Vue deo moritur, qui ſibi viuit, homo,

Vf long to liue thou doe deſire, Then long in God to liue: The worlilykit: doth work todeath, For God true life doth giue. So liue that thou maiſt alwaies itue,

| And happinesattaine. { Shak) = A 2 | Who

. , » f #5 WW 4A

42 2425

'The Prologue

Who liues vnto himſelfe doth die, Such death will be his baine 0

Mot bow Let vs not therefozereckon ions; long burhow but how well we doe line: he hath lined well. long who in few pe&res,hath gayned ma⸗

ny Talents, by lining well: foz not many pres and dapes make along life, but a livelp minde, he liueth not that thinketh on nothing but how to live, be that bath

A miſerable \ nothing m his like moze pleaſat then this

life ' moztail life, can neuer in his lite imbzace vertue. Panp timcs therefoze, he that lis ued long, bath lined but a while, becauſe beliued not well: And many times, he that liued well, hath no long like (to wit in this woꝛ lo) full ill line they that thinke to line al way. Let vs not alwaies be begins ning to live well, foz be lines ill, whois alwayes beginning to ling well Oh, be⸗ leuc me many haue ceaſed foline,befoze they euer began to liue: therefoze let vs diligently conſider, not ſo much how long, but in what manner wee haue liued: foz not to line; but to line wel is better.

Non eſt Wer mihi 8 Hens vius, Sera nimis vita, eſt ain wine hodie.

At

ThePrologue.

It is na wiſe manz part to ſay,: --: Tomorrow I will lyue: To morrows life may come too late, Yf God no life doe giue, Therefore Oh man to know and liue, begin, goe not back ward but proceede. There is a mark ſet the, euen eternal life

in heauen, the chiefe perpetnal happines. Marke.

Choſe the better part with Mary: Lay vp - treaſure in heauem, wher ruſt nor moth cor- Math, 6 rupteth not nor theeues can break through

nor ſteale. And God fhall giue to thee c uer Apoc.

g, to cate: of the tree of lite, which is in the middeſt of the Paradice of God.

This is the marke of life, This is true life, ſtriue to this, from hence is ba⸗ niſhed all ill, here aboundethall god. |

Heere ſhalt thou reſt againe from thy Commodities labours, being deliuered from all euills: in the ende. God ſhall wipe al teares from thineteyes, there ſhall be no moze death noz mour⸗ ning, nozcry,noz lozrow.

2 Here ſhalt thou inioꝝ the moſt plea- ſanf company of thy God, thy creatoz,con- ſeruer, Red&mer, ſancifier, whom bes holding face fo face, thou (half reſt in his fox, who ſhalbe all in all vnto the. Thou Cor. 23 A 3 ſhalt

comming

2 Cor. 3.

x Cor.13 Math. 13 Luk 20

1 John. 3

Jeb 12

1. Pet.z.

x Cor. 2.

ThePrologue

ſhalt be with Chaif, the'fayzeſt among men, and ſhalt ſee his glozy which the fa- ther hath giuen him,

3 Here ſhait thou beare the Image of the heancnlp man, and with open face | thou ſhalt behold the 'glozp of God, and ſhalt be-rravſformed into the ſame Image from glory to gloiy: There, that which | is perfes commeth in place: and that which is vnperfect ſha!be aboliſhed, and thon ſhalt know euen as thou art knowne.Thou ſhalt ſhine as the ſunne in the kingdsme of God the Father: Thon

ſhalt beas the Angels of God, and as the - ?

ſonnes of Bod are. Thou ſhalt be like ts God who appearzeth vnto thee .

4 Mere ſhalt thou be gathered to the company ofthe holy Angels, and tothe Congregation ofthe faithfull, who are

* reco2ded in heauen, Where is mituall

knowledge, perfect loug , AMY paat- ſing of God.

5 Here thou hate be repleniſhed with al iop without tediouſneſſe,inan heritage immoztall, vndefiled, incozruptible. Toe thoſe that loue him, God hath prepared ſuch ioyes as the eye hath not ſeene, the care hath not heard, neither the hart can

The Prologue

eonceiue in the heauenly Paradice. 2 The wap to this marke is laid open fo vs. Firſt our Sauiour Chꝛiſt ſaith: Iam the way the truth and the life; next it is ſaid by him, Euery one that ſeeth the ſonne and beleeucth in him hath Eternall life: and thirdly, dy many tribulations muſt we enter into the Kingdome of Heauen .

Zherfoze Chil is the way, we muff enter byfaith , we muſt walke thzough tribulations, For ſtraight & narrow isthe way that leadeth to life.

This wap of life to the iuſt is god, ho⸗ ly,right, immaculat, ele, It is vn⸗ knowne to mans reaſon, ſew enter, into if, there are few walkers among ſomanp taikers, and vnpleaſant and difficult is it to the fleſh, becauſe of the companions that arcompany the Travellers, euen the croſſe, and deniall ef our ſelues.

Pet this is the way which God hath ſet befoze vs, which is pleaſing to him, wher⸗ - be diregeth vs, and which leadety to

im:

The way te

the marke*

Joh. 14. Ibid. 6.

K. 14,

Matth. 7

What man- ner of way

3 This wap is to be learned out of the nere tie bolp Scriptures rightly vnder ſtod, by way is co be the illumination and ſcholing of the holy learned.

Ohoſt, confirmed by vle, and frequente A 4 me⸗

The firſt mem ber

meditation: till by experience we fele the Spirit of God to wozke in our hearts and by pꝛactiſe we perceiue a cherfalnes to walke in the wayc of Gedlineſle ,

FP

* The firſt member. Incipe beginne. Enter O man the wap of life and loke diligently about the, where that wap is, and walke in it. Beginne, the marke is life, there is a wap that leades vato it, (et thy longing to attaine to thy heauenly father, from whom thou art declined akter the The firſt en- World and the Dt uill. try by con- Make thy beginning oz entry by cons — Pp acrſion: let thy conuerſion be, by auer⸗ Face, ſion oꝛ turning away from enill. euen the 2. Pe intes. Acurſion WOE euill, and by a reuerſton oz returne rom euill. ko god, enen the beſt god. Turne away therefoꝛe from en1l euen lerem 25. the wozlt euill, which is ſinne, and turne vnto god, the beſt god, whois God, 11 Let euery man furne awap from his - Wicked wap, and kram his vngodly dee

turne fi N — 7 ſire, Conſider O thou ſinner, thy miſera-

Alienation ble tſtate whiles thou art yet in thy ſinn. from god. 1 Thy ſinne doth turne the from God, and Sod from thee, whom it .

Onens

The firſt member

offendefh and maketh thee his vtfer ene⸗

my Now What can be moze grieuous,

then fs bane and fale, God to be thine

Enemie.

2 Thou becommeſt wozthy by thy nne + to be fozſaken of God, and after a ſoꝛt to — be bꝛought to nothing, being bzought ts . extreame beggerp ok the Spirit, to wit,

being depꝛiued ol Gods grace and glozp:

To be without the chiefe Ens and god is

either to be milerable, oz clleto be nothing

at all.

The linne maketh ther ol a man, a Con ſorti friend ta the Deuill, pea his ſeruant and — ſlaue, and the heyze of hel fire. Evcry man the Diuell. by ſinning ſelleth his owne ſoule to the Deuill, taking the ſweetnes of temporall pleaſures as a price for it? Againe on the o⸗ | ther ſide alſo thou dꝛiueſt away from the As much as by ſinning: the god Angell thy keeper. in thee lieth.

Sinne is a molt filthy thing as the E. ſcriptureſetteth it out: like mire wheres = —_ in ſwine wallow: like dzeggs, rottennes OY co:ruption,lepzocie. Behold the pzodigal Luke 15. ſonne wallowedin the mire of Lurury, at the laſt lining among an heard ol wins Loke alſo if thy ſoule finkenot by the putrifaction and eozruption of the woũds of thy ſinnes. Fo At

Cuſtome of ſinne daunge rous leaft 1m- paticnie tollow.

chryſoſtom

Augult lib: 8:

Eternall

puniſhmẽts Epilogus-

The firlt member

Ak thon war olde in thy ſinne, O then ſinner it will exerciſe a great Tirannpe oucr the by cuſtome, and by cuſtame of ſinn, Satan, ſo that thou ſhalt not repent, though thou ſometimes deſire to repent, For ſinne is Harbarous and exerciſeth tiran- ny ouer the Soulethat is once taken cap- tiue, to the ruine of the ſe that receiue it: Iconfeſſe I ſighed not being boũd with yrs chuines, bit with mine own yron wil, mine ene mie had poſſeſſed my will, and had of it made a chaine for me, and had bound me faſt: Iſtrugled with my ſelfe and was ouer- throwne of my ſelfe. | 6 TWhilc thou continueſt in fin thou doſt ſuſtein $ geit of cternallponiſhment thot is, y art. depꝛiued perpetually of the viſton o2 ſigbt of God and art toꝛmented with euerlaſting paine of moſt ardent fire.

Call to minde therefoze with me the miletable ſtate of a Sinner: thou art Gods enem p, depꝛiued of gods grace:moſt beggerlp, moſt filthy , a ſlaue to the Di⸗ well vnder the tirrany both of Sinne, and Satan: an bepze of Hell, Turne there⸗ loze ir om this woꝛſt enill. N

Bot

The firſt member

But that thou maiſt conucrt, by fur- Gods hel ning from euill, and returning to God, 5, nei thou hadſt ne&de of the help ol Gods grace to be craued to pꝛeuent, actompanp, and follow the, = Foz it is God that gineth Kepentance by Gracethres the knowledge of the Truth, that wee tolde. map recoucr ont of the ſnares of the Di- 2+ Tim 2. nell who are holden Captiue at his will;

It is God that wozkethinvs both to wH Phillip. 2. and to perfoꝛme Say therefoze with top-

ing: Conuert me O Lorde and I ſhalbe lerom. 31. conuerted: after thou didſt turne mee 1 de voc gent repented. Ihe grace of God ſaieth Proſ- Lib. 2. per is aboue all iuſtifications or inſtructi- The wor- ons 1 by crhortatious, war- king of ning by examples: terrefieng by dangers, 30ds graec, inticing by miracles, guiding by vnderſtan-

ding, inſpiring by counſel, illuminating the

hartitlelte, andinduing it with affections

of faith.

Nowthe grace of God in turning

man from ſinne vleth two meanes. Two means Firſt the knowledge ef ſinne. of Auerſion Next the Conſternation ot the minds, from ſinuo Thou maiſt come to the knowledge of torünne by the Lawe of God, For by the Lawe is the knowledge of Sinne: Foz the Nawe is the rule of rishtesuſneſſe _ | ng

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n ing what is iuſt, and what is vniuſt. — arm Whatſoener therefoze is either in vs, oz — i is done by vs, which is not agrœable to ua. 3. tze rule of Gods Lawe, that ſame is ſinne By this rule fry both thy Internal and Externall actions, and thereby iudge of thy life, And that thou be not decetued in the vie ofthis rule; Dbſerne theſe two things

Whatſocuer is contrary fo the Law 1 ol God and our neigbour, is fo2biten by | Two Rules the Kaw of God. and is repugaant tothe whereby to rule of iuſtice. And contrariwiſe what, know ſinne. ſoeuer agræth with the Law of God, and our neighbour, is cõmanded by the Law of God, and conſonant to the tule ok iuſt⸗ ice: Although by expꝛeſle woꝛdes it ſæme to be neit yer conunanded, noz foꝛbidden. The Kawe is ſpirituall requiring a pure, pertect, ſpirituall, and perpetuall obedtence: whereby thou maiſt vnders ſtand that al men are guilty befoze Gods tribunall, as -franſgrefſozs of bis hole Lawe, Thus then thou wilt acknow⸗

ledge the (elfe a inner 2 Then learne to know how Sinne is How Sinne tonceaued and faſhioned inthe hart, and

is cõceaued Aſterward bzonght fozth in wozke « ; | 1 Foure

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1 Foure manner of waies ſinne is con⸗ teaued and framed in the hart, by Sug⸗ geſtion, de lecation, conſent, and defence. The Buggeſtion is w2ought by the ad- nerſary:delectation by the fleſh : conſent by the will, bould defence by p2ibe : whiles the fault which ought to terrifle the minde, doth lift it bp, but the moꝛe it

\welleth, the moze it lupplanteth it. In Fi

In the hart | foure Walcs,

2 Foure manner of waies alſois finne perſo2zmedin wozke: Firſt we are aſha⸗ a med to ſinne openly : After a while we foure waies. canlet our faults be knowne without

blaſhing: Yeerevpon ſinne groweth to a

cuſfome; andat the laſt if is confirmed,

evther by a falſe hope ofmercy, oz by a

deſperate feare of miſerp.

Finzlly, learne to know the hapnouſ- .- nelle of nne: foꝛ ſinne is an iniury offred Thehamoſ- by the ſinner to Sad: A con tempt of his nes ofſinne high Maieſtie, while we deſpiie his will p:eferring the lone of our ſelues and the creaturs: Sinne is a molt heaup burden depzelling a man in the baſeſt manner, and caſting him beadiong ercept he re- pent from one wickedneſſe to another: Submitting him to the Tiranpe of the dinell, and la t of all thzowing him down

a. fo

Cõſternati-

The firſt member; to Damnation. . This milchiefe was ſo vureconerable by any humane wiſedome, vertue and ffrength:that it was necefſary that the Sonne ef Sod ſhould become man to bo Crucificd and die that we might be de⸗

liuered from it. ä 2 After tbe knowledge of inne, follows

on on com- th aconfternation 02 caſting downof the |

punction. Two fould. Pal. 83.

Pfal. 38.

Howit is tir red yp.

Gen. 2:

minde ſozrowing foz the ſinnes commits ted, and trembling at the wzath of God and puniſhments due foz flune: heareof | ttoa ſbalt 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 2 ſore burthen to heauy for mee to beare, {his conſternation 03 ſeʒrow 83 lenſe

of Gods wꝛath wil be ſtirred vp the moze in thæ, Bfthou thinke on the Lawe gi⸗ nen to our fir it parents in Parabice: In what day ſo euer thou ſhalt eat of this tree thou ſhalt dierhe death, If thou call fa mind that Zhandering of God in mount Sinai: Curſed is he that abideth not in all _ which are written in the Lawe to oe it.

It thou loke to the hand writing —

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thy Conſcience,teſtifieng oł thine owne bart, both the finne and ſentence of dams nation pzonounced by God,

At thou view the ſignes of gods wzath: whether th2zetned oz executed, as plague, famine, [(wo2d, ec. 62 ſuch as pꝛognoſti⸗ cate puniſhment imineat oz nears hand,

Hereof riſeth feare and and lozrow.

Feareis thz&@ fould as Bernard ſaitb: Two effedts Feare to be depzivedof the grace ot God: of the Law Feare to be excluded from the viſion 92 I ſight of God; and feare to to be fozrmens Feare three fed in hell. h foulds

This ſeare doth Bernard ftirre vp in bis owne hart in this wiſe: Way well How it is Oh my ſoule what a fearefull and horrible ſtitred vP- thing it is to haue contemned thy maker. Bern: in to haue offended the Lorde of Maieſtie Cant 16

Maieſtie is to be feared, Lord - ſhip is to be feared, eſpecially ſuch a Maicftic ſuch a Lordſhip ,

Hee euen he is to be feared, who after he A, enume⸗ hath killed hath power tocaſt downe head- ration ofters long in to Hell; [tremble at hell, I tremble ,j};je thingy at the Iudges countenance, which maye a] to be fea- make euen the Angels & heauenly pow- red of impe ers to tremble. I tremble at the wrath ofthis nitent fins power, at the thought ofthe violent _ ners

o

1 Sorrow

two fould

Sorrow of puniſhmets

. Efficient cauſe .

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ofthe World, at the flaming of the Ele- ments, at the mighiy 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 gnawin g worme, the ſcorch- ing fier, the ſmoke,the vapour, the — the Spirit of ſtormes, the outward darknes:

Who will giue water to my head, and a fountaine ef teares to mine eyes, that l may preuent by teares, weeping wailing gnaſlung of teeth: and hard manacles and fetter and weight of Cheynes, preſ- ſingdowne, binding, burning and neuer

conſuming. Wo is me O my mother, why diddeſt thou beare me, a ſonne ot ſorrow, bitternes, indignation, and eternall wee- ing:

4 So2row of compunction which ariſeth out of the conſideration of the hetnouſnes ok ſinne is two ſould,

1 The ſirſt ſozrow is foz the puniſhmets drſerued, it is called wozldly ſozrow 03 8 ſozrow to death.

The efficient canſe of this ſozrow is euen the holy ghoſt , who in this caſe is called the Spirit of Bondage to —_

gi

Thefirſtmember. obs feffifizth vnto vs our leruile and mi⸗ _...- — eſtate while we are ſtraungers po from Chzilt , and therefoze doty grigea , "1.0 feare and _ = vs. 100 | a Now the Jnſframent whereve the m holp ghoſt doth wozke this ſozrow in our n hearts is the pzeaching ofthe Nawe, the ſome whereofis compiled in tyis Sillo⸗ giſme oʒ reaſon: Curſed is euery one that abidech not in al thinges that are written in che Lawe to doe them From hente ths | conſcience gathereth, but 7 haue not a ; bidden in them ( wherevpgy it conclu⸗ | deth Ergo Jam accurſed. | ; Heerevpon ariſeth that ſozrow oz ras ter boꝛroꝛ of mind, not ſo much fo; ſinne, Vvbich is inthe allamption: as foꝛ the pu⸗ * | niſbment of the Curle, which is in the "FE concinfion. | This Terronr of the Lawe(if the grace oł the Goſpell come not betwene) would dzige a man to deſperation. 2 The lecond ſozrow is fo2 Sinne it Sorrow of ſelfe,and tor the Dffences committed as offence. | gainſt God, it is called Godly ſoꝛrow, 2. Cor. 2. 02 a ſoʒrow to Saluation. : The Efficient cauſe ofthis ſozrowis Efficient the holy Ghot:: _ in this tale is called caule-

| e lirſt member c Spirit of A the &pirit of Adoption , whereby we cry doption. Abba Father: Thisopeneth our mouth, | and enlargeth our hart fo call God our Father and to call vpon him familiarly ,

| Now the Inſtrument whereby the Inſtrumen t ygly-Ghoſt doth wozke this ſozrow, 03 rather lone in dur hearts, is tbe Pꝛeach⸗ ing ofthe Goſpell, the comme whercofis comp3iled in this Sillogiſme oz reaſon. A Sillogilme. ee that beleeueth ſhal obtaine remiſſion of ſinnes: ſhal be iuſtified, and ſaued: From hence the hart by Faith gathereth, but! beleeue; Ergo ſhall obtaine remiſſion of my Sinnes, I ſhalbe iuſtified and ſaued. In this coclnfion, as their is matter of vn ſpeakable iop? Sd alſs there is in p ſame matter of ſoʒzrow, which is conceaued (op on the knowledge of Gods mercy) foz of- lending lo mercifull a father. Df this ſoꝛrob the ſame Bernard ſaith; When I bethinł me how I haue offẽded my heauenly father, I haue good cauſe to be a- ſhamed: though I be not terrified: He hath } voluntarily begotten me by the worde of Fiuth: Hee ſpared not his only begotten for int ſo begotten: So he hathſhewed hin- ſelfe a Father to me, but I haue not againe ſhewed my ſelfe a Sonn to him: With what face do Ino lift vp mine eies to behold ſo x: 2 5 od

|

PE J

gooda Father, being ſo bad a Sonne? I am

aſhamed that TI have eomirted things vn»

worthy my begetting: Iam aſhamed that I Or my kind haue liued fo degenerate frõ ſuch a farher:

O let mine eyes outh out with water ; Let

confuſion couer my face: Let ſhame ouer-

whelm my coũtenance, &darknes poſſeſſe

it: Let my life languiſh in ſorro, and my

yeres in mourning, ſie for ſhame: Wh” WV” 4 Rom:6: had we of thoſe things wherof we are new

aſhamed, If Thaue ſowneinthe fleſh I ſhal

reape nothing of the fleſh but corruption:

if inthe world that alſo paſſeth,& the luſts

thereof, what? I haue not beene aſhamed

wretched mã to Preferre tranſitory & vaine

thinges, whoſe ende is death , before the

loue and honor of myEcernall father: I am

confounded, Iam confoundedto heare: If I

be your Father, where is my honor. &c. Reuerſiom

2 Hauing turned fro fnþwo:ſtenil retnrg or return

to God beſt god, whom p haſt fozſaken to God. Cake a view of God who calleth the, ta A deſcripti-

whom ß mult haue recourſe: He is Ens ot God,

Compleat abſolute of himſelfe, d chaefe(t

good, moſt ſimple, moſt perfect, cherfeze

dinine, Efernall befoze all things, in

all things, after all things and in ts

bighe@ degr, within all things, nod © =»: NM B 2 ns

91114464 9

included without all things not excluded aboue all things, not liffed vp vnder all — not caſt downe, to this Ens return on. 7 | Hee is the cheefe good, moſt actuall. moſt liberall, indefficient & perfect, in him all goodnes Eſſentially, and aboue all Ex- celleney is found: from him all goodnes is deriued, to all creatures, without any diminution to himſelfe: Ry cleauing vnto him by Faith and Charitie, all the Saints are made good and happy. whom by com- munion and participation of lis goodnes, he doth fill, and as it were, make drunke with plentie. To this moſt excellent and moſt bountiſull god, returne that being deliuered from euill thou maieſt be made pertaker of god. Now theu doeſt refurne by Faith and _ confidence of minde, wholy reſting in the mercy of God the Father, thzough Jes ſus Chꝛiſt and his merits, his is a wonderful and ſupernatu⸗ rall facultp of the hart, appzebending and receiaing of Chꝛiſt, by the holy ghoſt, And applying bim to dur ſe lues. | An Internall Jzearcof riſech an internall and cffc&- perinakon ill perl waſton, vp the fozcible wozking, \ I'Y wn f 93

K 5 4 5 8 c) = % — 4 J A = 1 : FEE PT Rn Sale. "

that beleeueth in mee hath Eternall life.

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oꝛ cerfification of the holy Spirit, con⸗ cerning the mercy of God the Father in Chaiff, Verily, verily, Ifay vnto you: hee Ioh: 6.

Item beleeue in the Lorde Ieſus, and thou Act: 16.

ſhalt be ſaued. Item, By Chriſt wee haue Ephel: 3«

anentrancethrough confidence, Item: In EPR: 2.

whom yce haue hoped, after that yee hard

the worde of Truth, euen the Goſpell of

Saluation: In whom after ye belecued, yee

were ſealed with the holy ſpirit of promiſe.

Item: Which ſpirit, teſtifieth to our ſpirit, Rom. 6.

that wee are the ſonnes of Gd. t But tha t this Faith which is the free The pract-

gift of God, and is not ginen;toeuery one iſe of Faith.

may ariſe in thy hart. Firſt thon ſhalt doe thy endenour fo The know -

attaine the knowledg ofthe Goſpel by þ ledge ofthe *

illamination oſ the holy Ghsff: My iuſt Golpcll.

ſeruant by his knowledg ſhal iuſtefie many.

Elvectally thou ſhalt labour, by an ins

ward ſence ofthine owne wants, to con-

ſider the pꝛomiles of tho Golpell, whers-

by thou ſhait 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

wWyned with faith in them that hard it, Foz

B 3 Gos

—

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God would haue all men to be ſatred, and to come to the knowledge of the Truth 1 Secondly, thou ſhalt conceine Hope of dn. pardon, whereby thou ſhalt belæ ue, tyat | thru line is pardonable, though it be not Luke 11. Pet pardoned:thou ſhalt ſay with the pꝛo- dial ſonne:I wil ariſc and go to my Father, and wil ſay vnto him: Father I haue ſinned againſt heauen,and againſt thee, neither am Iworthy any more to be called thy ſonne:

: make me as one of thy hyred ſeruants. — & Thirdly thou malt eagerly hunger and —_—_ thirſt, foz his grace, whieh is offced thee in Chꝛiſt. and halt earneſtly begge: that Me whois Alpha and Omega, the firſt and the laſt, will giue thee of the fountaine _ . of living Water, freely, When then art pꝛo ; _ © ceeved thus farre, Chꝛiſt doth count the Math. 5. | happę. Bleſſed are they that hunger ond thirſt after righteouſnes, for they ſhalbe

ſatisfi ed. Acceſſe to e Fourtbhly thou ſhalt come to the thzone — throne of af grace, that by appꝛehending Cbriſt, Heb. 1. there thou maiſt finde mercy with the father, Pow in this acce ſie thou ſhalt per fozmetwothings.

— Firtt thou ſhalt humbly, purely, and nne, faithfully conkeſſe thy finnes, generalip bs and

7 remiſſionofthem befoze God; Accoz/

The firſt member and fn particular. Whervpon ſhal follow

Pſal: 32,

ding to that: I wil make my ſinne knowne

vnto thee, and mine iniquitie will I not

hide: I faid J will confeſſe my defaults vn

to thee O Lorde, and thou tookeſt awaye

the puniſhmentsof my ſinne. Say with the Ike 13.

Prodigal ſonn, Father I haue ſinned againſt

Heauen and againſt thee, neyther am I

worthy any more to be called thy ſonne. Pecondly, thou ſhalt intreat fo pardon Intreating

fo thy ſinnes, with grones that cannot for parden.

be exp2efſed, and that with continuance, Kom 3.

In which caſe the ſpirit will helpe forward

our infirmities: For we know not what to

alke as weought: but che ſpirit entreateth

fer vs. |

Finally fo conclude, a cerfaine and ſpe-

ciall perſwaſton, muſt beſenfibly and ef- * <ortayne

fectually impzinted in the bart, whereby PerIwaion.

the pꝛomiſes of the Goſpel! muſt be aps

plred to thy Faith that Ch2ifi}map (peak

inwardly to thy hart: Be of god comfozt

my Bonne, thy ſinnes are fozginen the.

S&therefoze D man, fhou that returneſt

to God, that thou gine thine allent, vnto

te Moꝛde of God, and withſtand doub-

ting and diſtruſt, and then by experience, B 4 thou

Knowledge of ſinne .”

Pſal FI.

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— Halt feele a ſence of foy and comes bat . | A patterne of the practiſe of Dauids repentance Dauidafter his fall repeuting, giues the firlf place to the knowlcage of his finne; Haue meccie (faith he) on meO God, after thy great mercie, And vpon which Plalme Gregorie ſapeth, 1 mould deſpayre of the healing of my wound, It

I did not preſume of the omnipotencie of

Gregorye.

my Phiſition: Let others ſeeke for ſmall mercy that haue ſinned ignorantly, I as I haue grieuouſſy falne, ſo haue J greatly oftended: But thou O omnipotent Phiſi- tion, doſt both correct the contemners, and inſtruct the ignorant, and pardon the con- feſſors. I doe know mine owne wick ed- neſſe, and my ſinne is alwaies againſt mee: Here is preſent (ſayeth Gregone ) the mi- ſerable man, let mercie allobe at hend: I know my own miſeiie, if I did not acknows- ledge my ſelfe miſerable, I ſheuldnor la-

bour in mournin 2.

Manifoldac- 1 J acknowledge that J haue finned of

knowledge. cats

mine owne acco2d, and wicked will, therefoze J doe not hide mint vnrigpte⸗ oulnefſe: A know from what J am falne any

The firſt member

and what Jhane incurred, know fo whom J baut inthzal'd my ſelle by ſinns, eucn to the Dinell, the enemie of all god- nes, J know the blot that J haue goticy by ſinne, and the lth wherg with J haue hozribp defiled my ſelfe .

2 Jacknowledge that J haue ſinned g- gainſt the onelp, and done euill befoze the, againſt the my Creatoz, whom J ynhappy creature haue not ſerued, but haue rat her cleaued to the creature, then to the Creatoz, Againſt my Kezde, againſt whome, J as a moſt wicked ſeruant haue rebelled to obep thine eres mpe, againſt the my Law giuer, whoſe will while J ſhonide Hatic followed, J have ſhamefully deſpiſed, and to ſa⸗ tiſfie my luſt, I haue tranſgrr ſſed the Lawes. Againſt the my moſt foning Father, foz whoſe innumerable benefits, J haue bene ſo long unthantzefull, pea

Manifould Wayes 4—

gainſt God.

vith whoſe benefits becing katted and

pampzed, J baue kicked ageinſt tha my Father, and being ſozgettull of thy loue, J baue pzefc:red mine owne Koue, and the Lone of the Creatures befoze the , IF Finaltyagainf# thee my god God, moſt mightie, moſt (uſt, haue I ſinned, whiles

| | I

A conſtcr- g

nation.

| Plal: 6,

Sorrow for ſinne.

Gregorie,

Pfal. 42

The firſt member

bane departed from the on whome 1 Qenld wholy haue depended, and in | whome onely as mp ende J ſhould haue reſted, 4 After the knowledge of ſinne, came

a fcare 03 cõſternation of his mind, which did inuade his minde: Lorde ſayeth he rebuke me not in thy fury, ney ther cha- ſten me in thy wrath, | ; 3 Beere vpon a great ſezrow peſſefſcd |: his hart, Mine iniquities are gone ouer {4 my head, and are like aſere burthen to heauy for mee to beare: my wounds are Putritied and corrupt through my fooliſh- # neſle, IJ am racked and vexed excefding- 7 ly, my har, pantech, my ſtrength hath |? forſaken me, &c but an humble and con- trite hart thou wilt not deſpiſe. i 4 Hove of pardon ſacc&veth: Turne thee O Lorde and de'iver my ſoule, ſaue

mee ſor thy mercie ſake: becauſe in death

no man remembreth thee, and in Hell

who will confeſſe thee:: As mp ſoule, lap

eth Gregorie, is turned to thee, by the ſtorme of repentance, ſo turne thou to me, by the calme of mercy, and being tur- ned to me deliuer my ſoule. And there: foze Dauid ſaieth to his ſonle , why art

thou

r WY

The frft member thou caft downeO my ſoule, and why

F fretteſt thou within me: Truſt in Ged for Iwill yet praiſe him.

„ Atter bope of pardon Dauid commu» Paick.

w_ We LO LET) 8 | ro

neth with Tod, and reffeth in him. O my pal 25. God in thee doe] truſt, let me not be put

to confuſion: The Lorde is my ſaluati-

on: In thee O Lorde doe I hope, let me

neuer be confounded. | 6 Mutofthis Faith bzeaketh out from : the ſonle, a cofeffion watching to heauen: c

aid I will confeſſe my ſinnes vnto the Pſal: 3 2.

Lord, and thou tookeſt away the puniſhes

I ment of my ſinne. My ſorrow is euer Pal, 38. in my fight, for I will open my iniqui- tye before thee, and bee earefull for my

; ſinne.

7 A purpoſe of amendment of life fol- Purpoſe of loweth: Depart fiom mee, all yee that Amendmer wor ke iniquitie: For the Lord hath heard p.: 6,

the voyce of my weepin-: I ſaide I will Pfa:39. take heede to my waies, that I offend not 7

in my tongue.

$ Finally be reiopcetk, wilh an in ward Inward ioy lenſe of ioꝝ and peate: Praiſe the Lorde and peace. O my ſoule, and forget not all his bene- Pal; 103, fits, who foygiueth all thine iniquities, and healcth all thy diſeaſes, he will not al- | way

a The fefmenber

way be ſtriuing or chiding , neither kees

peth in his anger for euer, &c. Returne into

thy reſt O my ſoule, becauſe God hath

beene bountifull to thee.

Counerſion Thus doe we depart from euill, not not with without aſazrow of gaill: that is wee are ont greefe ſazry wee haue bene euill: nepther doe

we appꝛoaci to god as to God, withent |

Heb. 11. Faith iu gim: For hee that will come to God muft beleeue that God is.

Now fhis departing from enill, and i Conuerſion appzoaching to god, impozts a certaine

imports a chaungs, which hath two tearmes 83

change, vn- bondes, vz: from whence,and whether. de. et alis. This chaunge is in the minde, will

Threefould and hacte.

I Anthe minde there is a change of the ; In the mind Zudgement and counſeil Che minde | diſaloweth the euill that is done, and als |

2 loweth the gad that is to be done.

In the will. In the will the chaunge is on this |

wiſe, the will refuſeth the enitl , which hetherto it comitted, oz at the leaft way

declineth frb it, and choſeth hereafter the |:

god that is to be dane, o3 eficlineth to it.

3 In the hart the change is thus wzougbt:

In the hart. The hart hateth and deteſteth the cuill | hitherto done, and loneth and ;

8 |

— a ads can aw. ..co fwmkb o.co an £3 .- ab og am ia.

ne 1 Wer.

F the godhereafter to be done.

Ceaſe therefore to doe euill and learne Cõcluſion or elſe ſtudy to do well:or depart from evil, Eſai. 1.

and doe good: Item: Caſt away the works pſal 34. ot darknes and put on the armour of light: Rom, 13.

Item: Walke in the ſpirit, and fulfill not the I luſts ofthe fleſi: Item: Put yee one y Lord

Ieſus Chriſt, and make not prouiſion for

cChriſt himſelfe ſaieth, deny thy ſelſe and take vpp thy Croſſe and follyw me, Beginnt therefoze, being turned from euill and returned to god, ts bzing fozth & fruites woꝛthy of amendment el life, and apply thy ſelfe to the ſtudꝑ ot holineſſe oz | new dbediencs.

— r 1

che fleſh to fulfill the luſts thereof, And

F ruits of Cõuerſion

1 Thon art bound as a creafare tothe Obligati-

Create, J wich thee often to pay the debt onsbetween

bol gratitude.

4 2 Thou art bound as a ſernaf to his lozd. It Jbe peur u ezd, where is mp fesre. Tou art bound as a childe to his Fa- ther. thou art a chils by creation, and res

| generation, reuerence thercfoze Almigh⸗

tre Sod as thy belt Fatber.

14 Thou art bound as a client to thy be⸗ nekacdoz, the benefits of God towards thee Fare exceeding great, therefoze exceeding ö great

God & us.

he Hrit Member

— great thankes are due fo bim. | : Beginne therefore foſhew thy god life, and obedience to God, in leuing Goh and thy neigbbour.

| 1 Theloueof God is conceanedin the, The loueof by the knowledge and conſideration of God. tbe fatherly affcction , of God towards thee ; It is bzought fozth by a confidencq | in Chꝛiſt:it groweth by the ſpirit of faith: it is ſtrengthned by the cogitation of the heape of Gods benefits,both coꝛpoꝛal and ſpiritnall : it appeareth in our obedience vader the Croſſe and holineſſe of life. | 2 The loue ot our neigbbonurts bꝛenght The loue of fozth and maintained, by the loue of God, ourneigh- h the commandement of God , by the [? bour bande ofnature andgrace, Hee that ſay- 1 1 lohn. ech he loueth God and yet hateth his Bro- N tlier, is a lyar, and the loue of God is not | in him, | But beginne the holy udp, of cyther || The end of [cue, to teſtifie, that thou art turned from | godlines. ſinne and returned to God: that thou haſt | renounced Satan, that thou haſt ſubmit⸗ | tod thy (eifs to God, that thon art a com| panion of the moſt chaſte ſpirits in hea / nen: That thou art a feliow of all that feare gods name on earth; That thon --

ww B10.

1 ay

Ry Te _ wb k 3 Ik „ . 0 « — „ N 8 .

he Hrfk member;

the Temple of the holpGhof : wherein whole burnt Dffringes and incenſe is offred, andfbe hoznesof the Alter are dec⸗

Beginne tO day deferre not, make no long Dangers *

delay es, for feare of theſe dangers inſuing. of delay.

x Peditate with thy ſelfe, the vncer / Vncerteinty taintie of thy life. Surcly thou muſt watch of life. and pray, for thou knowlt not, either the

day or hower, wherein the Lord will co me:

take heede thoa be not ouertaken by gods | indgement at vnawares. Heaping of 2 Know thou 5j by dangerous delap,fhe finne;s tre- treſure ofmany ſins, oł gods w2ath e grie ſurin g of

ucus puniſhments, is gathered together. wrath.

Thou by thy hardnes, and hart that can- Rom: a.

0 not repent, doſte treaſure vp to thy ſelfe

wrath, againſt the daye of wrath, and 5 declaration of the judgement of Gd The angels 3 Be Yaffcaidto offend the holy Angels: griete.

who verily reioyce ot þ repentance of fin Lake x s ners eue as doubtles they ſo2row at their

ſecuritie in heaping ſinne vpon inne. Induration 4 Call to mind the dangerous alienatio n by altenatis from God, which is pzocured by daily en- from God, creaſe of fin: wap mozeoner, with a ſecret

t ſerious c6lideration, in thyſoule,þ indu⸗

ration that wilſollow,foz the longer thou

The firſt member

deferreft thy connerſion, the harder it will be: A young man walking after his Prouerb 22 One way. when he is olde will not depart from it. Chou knoweſt thy faying: Late repentance is ſeldome true Repen- n ance An euil 5 As much as in thæ lieth, take herd of an Conſcience uill conſcience, which coſtome and ton | tinnance in finne,doth bzeedand noartſhh; There is no greefe bitterer then a gaaws/ ing Tonſcisnce . Depriuatiõ , The longer thou ſtickeſt in thine old of Grace. gane, the longer thou art depꝛiued cf the ſweet ioy of the holy gholt, and ipirituall 8 7 tonlolations. atans Joe, TThon ſhalt encreaſe the iop, and | Wb... of Satan thy enemie, by dzawe | ingattertheealcng co25e of inueterate oz old grs wen ſinnes, Thinke it a true ſays | ing: Sinnes are the delighis and dainties Examples pf the Diuell. 8 Tragicall. g Finally view the Tragicall endes ef all ſuch as haue euer dzawne along the day of there Conucrffon: Call to re- membzance the hozrible deſtruckion of |: the olds wozld the Sodomites Egiptians, & Icwes, The Churches of the Eafſt.and | Syrach, other that were impenitent. Be not flack

The firſt member.

therfoze turne vnto the Lord; and put not off from day to day thy conuerſi · on: for ſodenly ſhall his wrath come, and in the time of vengeance he will Ierom. deſtroy thee. Too long cuſtome of fin to Cilan- malces the way of vertue, rough and tius. vnpleaſant. | After any vice, ſaith Bernard, is confir- Bernard, med by many yeares cuſtome, a parti-

cular, and as it were a miraculous aſ-

ſiſtance of Gods grace, is needtull for

the ouet cõming and rooting out there - A queſti- of, The ſame Bernard ſaith; Thou that on to a ſe- makeſt ſo vnequal a reckoning W thy cure ine ſelfe, perſeuering in thy euil & vngod- ner, ly life, tell me: Doeſt thou belieue that gothwaics the Lord thy God will pardon thy catching; ſinnes, or doeſt thou not beleeue? If thou beleeue that thou ſhalt finde no placefor pardon, what greater folly can there be; then to ſinne without hope of pardon ? But if thou thinke that hee is yo „gentle, and mercifull z who al- though he haue bin offended, yet he is readie alwaies to pardbn thy ſinnes: Tell mic I pray thee, what greater fro- wardneſſe can there be, then to take oc- eaſion to offend him the more, whom

| C there

— — — — x

The firſt member.

there is cauſe thou ſhouldeſt loue the

Auguſtin more. And S. Auguſtine, wemuſt pre»

uent the day, which is wont to preuent

vs. And the lame. He that is firſt forſas

ken of his ſinnes, before he himſelfe

doe forſake them: is not freely con-

demned, but as it were of neceſſitie: late

repentance deceiueth many. And Am

Ambroſe broſ. Not to fin is oneiy proper to God,

but it is the part of a wiſe man, toamend

and correct his error, and to repent

him of his ſinne , And Caſſtodorus: A

miſchiefe, the longer it continueth, the

more it encreaſeth, but a ſpeedy cors

rection of ſinne, is a curable good. And

Saint Auguſlin. Though God haue pro-

mifed pardõ to him that repẽteth, yet he

hath not promiſed leiſure to liue till te morrow, to him that ſinneth.

The ſecond member.

The ſecond member. Nedifice” Faint notmeith er

hd goe backward. Tz knoweſtf e haſt found the way

of lite, thon art entred into it, walke

je

4 \ 5

init with thankeſgiving. No man, I ranſiti

by onelp knowledge ofthe wap, bath al- fained to the end, except he alla walbe in it. Thon art entred the way, hold en thy purpoſed courſe, appꝛoach cucry day cherctvlly to thy GDD, by faith in heart, by Cadie of godlineſſe, by true lone; depart farther vaily frem Sathan, the wozld , and thy ſeife. But in flae⸗ ing, beware of vanitie and tnconſtancie, that thou faintnof,oz got backward. Thy repentance, and thy life, are determi» ned by the ſame ends: for the whole life of a Chriſtian man, is a continval exer. ciſe of repentance, The action ot the ſe⸗ A cond repentance (Which followeth the firſt) through our whole life, which wee load inthis mortal fleſh, muſt be vnder- take W perpetual ſapplicatis, ofhumi- litie, I-becauſe no mi deſireth, the eter- nall, incorruptible & immortall life, ex- cept he repẽt him of this temporal, cor. ruptible, & mortal life. Secondly, howꝭ 9 ſoeuer

Repen: tance and life, one

end.

ugult;

The ſecond member

ſoeuer every mi doth glory, that he hath

tamed his body, ſoy being crucified to

the world, hee doth chaſtice his mem-

bers from all euill workes, hauing

brought them in ſubiection: yet let

him vnderſtand, that all theſe thinges

are giuen him, he hath them notof him-

ſelfe: Not onely therefore becauſe of

our very mutabilitie & ignorance, and

for the malice of the day : but alſo be-

cauſe of the very contagious duſt of

this world, we ought to repent vs dai-

6. ly. 3 Pere therefoze is neede ol acontinuall vivificati. Poꝛtiũcation cfthe fleſh,and bivificati- on 02 quickning ol the ſpirit : Faint not,

F beare it out, and be ſtout, thy labour The crea. Will one dap auaile the. terthe The greater thou art, the moze labozi-

greater dus ſhalt thou be: being delinered from 4 nflicts Salhan, and made the ſonne ol the bigh- _ eff,thou haſt goit? an high pitch of glozy: thou — — haue the greater — -= dex flicts with labour and dangers. Ho

— was moze Kingly in Alexander, than his labour. And fo the being a great

Kings (onne , now reconciled to thy la- ther, nothing ought io be moze * en

The ſecond member,

then this ſpirituall labour. Life {life J ſay eternall) gines nothing to men without

great labour: no man attaineth to the

dighe without labour, Sometimes thou Preoccu-« ſhalt be in danger, what then? he that at- pation. tempteth great matters (hall be in dan⸗

ger: and great things will be enterpꝛiſed

with great perills, and the greateſt god

things, are not without ſome great euils:

Spare not therefoze to beſtow thy la-

bour, though there be danger, where ho-

noz and reward are to be hoped foz: But

be wile ; A minde that knowes how to feare,knowes how to aduenture warily,

bs well abuiſed of the danger, and thou

ſhall bew auoide it. Tuo0o bra- Here twe things are to be done, ches. | We muſt reſiſt Temptation.

We mull take herde ol 3Kelaple. When thou art entred the tourney of 7c@@otati- Chaiſtian Pictie aud Charitie, thou ſhalf ons. not be free from temptations: But take a god courage.

1. Foz Sod to whom thou art refur- Cauſes of ned will frye his new ſouldter: But God temptati- would neuer ſuffer thee fo be ſhaken in ons the ſine of temptations, were it not ſoꝛ God and his owns greater glozy , and thy greater y/ hy,

C 3 paofit, -

Aydes.

Praier. Pſal., G. Hope.

Patience. ar Flalm. 9 3

The ſecond member,

p;olif,who art fompted: Both that thou miahteſt be ſtirred vp to-veſire the reſt

| of our eleffiali countrep and be dzawne

awayframthe loue of this pꝛeſẽt woꝛld:g allo that thou mighteſt knowe , from whence ſtrengih to reliſt is miniſtred vntothes , Mere thon muſt have thele aides in a readines.

Firſt, be ferut̃t in pꝛaier, that thou mailt ſay with David : Let thy band no ccale : Item; Lord reproue me not in thy furie.

Secondly,ſlir bp thy hope of Gods mer⸗ tie, fo2 he that now chaſteneth vs is our lather: who therloꝛe doth now ſhew him⸗ ſcife a father, that he might not hereaſter

1 Cor. ro. ſhewe hin; ſelle a moſt ſeuere indge:God

is faithful, ho will not ſuffer you to be tempted aboue that which you are able to beare, but will with the temptation giue ſucces p ye maybe able to bear it. Thirdly , let invincible patience engthen tht, Uhereupon Bernard ony Pſal. He that dwelleth, faith; Glo- rifie and beare Chriſt in your body : A pleaſant burthen, a ſweete waight,a holſome farthel: thongh it ſeeme ſome- time to preſſe ys down,thogh it punch | our

E 1 8 2 n 2 RE , 64

The ſecond member. our ſides, though it whip vs when we winch againe : though it pinch our chawes with bit — bridle, yet it doth very happily reſtraine vs. Be thou as a f veel a hingbesſt that thou maiſt — N ſay with Dania,l am become as a beaſt vſed to the yoke, This ſimilitude con- ſiſteth not in brutiſhnes, but in imitati- on of patience. 1

2. Ths diuell, an adverſary and 2 Thediuel tempter, wil ſift thee, and vexe ther, whom # FT > ton haſt fozſaken : Ge ſcketh the ruine . and deſtruction of thy loule, and by infi-

nile engines and great fozce labonreth fo

ouerth2zow the: But reſiſt and faint not. Though he be moſt ſobtile : pet thou Aides.

that art a fender plant of God (as Ber- Subiile. nard fpeaketh ) not having as yet thy

ſences exerciſed to diſcerne good and euill:followe not the iudgement offhine

owne heart, abound not in thine owns ſence, leaſt that craftie huntſman entrap ther, being vnwary.Yumble thy ſelfe vn⸗ der the might ie hand ol God, take couns ſel ofthe holy Striptures:hear the aduiſe of holy men, w o knowe better the wiles ol that hunter. Solicite God by pꝛapers,

and knocke at heauen gates.

C 4 Though

5 e „ — A > odbawes 9 -

Strong,

Epheſ. 6.

. Pet. J.

Cruell.

Iames. 5.

Qu: Iclues.

Iam. 2.

The ſecond member.

Though bee be very ſkreng, and as a roaxing Lion: yet bs thou armed with faith in Jeſus Chi, whereby then mateft daunt the fozce ol Sathau, ſludie toleade a godly life , as much as thou tanſt, by Gods grace, |

In all things, or aboue all, ſaith the Apoſtle, take the ſhield of faith here · by ye may quench all the fiery darts of that wickedone, And &. Peter ſaith, Re- ſiſt the diuel, being ſtrong in faith.

Though hee be moſt cruell: yet fince

the triumph which Chꝛiſt crucified got — bim, he is become moſt cowar- dich. | Reſiſt the Diuel, faith Saint Janet, and he wil flye from you: And Grege- ry. He is ſtrong againſt them that con- ſent to him: hee is weake againſt them that reſiſt him: if conſent be giuen to his ſuggeſtions, he is as a Lion: if he be re- filiedghe is as an Ante. |

3 · Oltentimes we our ſelnes doe lempt

our ſelues, being domillical oz painie ens mies to our ſelues, by our carnall lafts; Euery one, ſaith Saint Iams, is temp- ted, when hee is drawne away by his owne concupiſcence, and ſnared, as 2

The ſecond member,

a fiſlie with a baite. | Againſt this inward enemie,thonmuſt A ides.

wage pziuis war continually,+ fake the

weapons, by a daily deniall of thy euill

affections, E wicked inclinations, which

we perceiue in our lelues: Let. y purpoſe

of thy mind be c6ſtant to follom god, de⸗

tcl inchflancy,tolenes, e llouth. with ears

neſt endeuour, repunge the pꝛicke s of

nopſome cogitations, and delectations, als

ane as they riſe. |

4 Without vs, in the filthy woz d, The world many things doe offer themlelnes, which by ſome meanes coutaine in them ſome- thing, Which may allure thine appetite, and leade thee krom right reaſon: yea,as Salomon faith; The creatures ot God, are many times as a ſnare, and as a tra to the feete of the vnwiſe. For the cor- rupt nature of man, as a ſpider, doth draw out of the ſweete flowers of Gods good creatures a iouyce, Which it tur- neth to poiſon.

But thou O man ſhalt get the vidozie, Aides. if thou ſhunne oz remove all occaſions of fianing. Bernard. The true note cf compunction, is the fleein gof oppor- tunities, and the withdrawing of occa-

C 5 fons,

Speciall tempta (19 005.

Remorle of inne.,

Pal, 51.

A proſita-

blere-

memorãce

The ſecond member.

ſions. O thou that art a Champion e Chꝛiſts, if thou be wiſe, arme thy felfe with a molk patientenduring ol the temp tation, when it is pꝛelent, and with a Chꝛiſtian perſeverance in the conflict oz encounter. | When thou art converted, g reconciled fo God, & haſtentred the path of pietie; certaine ſpecial teptafios wil afſaile thee: I, But let it not d:kmay thee, that after thoy art reconciled, the memozy ofthy ſoꝛmer ſinnes hath recourſe, ſharpely af- ſaulting thy mind: Hꝛare Dauid ſaying; My ſinne is alway before mee. Heart Saint Paule. I am not worthy to be cal- le d an Apoſtle, | becauſe / perſecuted the Church of Goo, The remembzance of ſinne, as it is ſinne, is p2ofitable : o: thereby the fozce and weight of ſinne, whereby God hath bin iniured and pꝛo⸗ uoked, is repꝛelented to the eyes of our mind: from whence ariſe a moſt holſome feare and ſoꝛrowe from whence ſhame & binſhing, as of a childe befoze ſo gad a father krom whence a loue is enflamey towards our louing oz beninge God who

Danges bath pardoned our ſinnes.Yeare wozthy

1005

remem⸗ brance?

Auguſtine, Set not before thine cies the delectation of thy former ſius: but ſet | before

The ſecond member,

before thine cies the damnation oſthy ſinne: It is dangerous, w hen the filthy imaginations of ſin, & impure fantaſies have recourſe, & doe with importuni- tie thruſt in them ſelues, for they ſhew, that the remnants of the old ſores doe yetreſt in that mans ſoule, Whereupon Bernard ſaith ; Therefore our memorie muſt be purged from theſe, & this ſinck muſt be thorowlyſcovred:Yeare the Av poſtle S. Paul. iu js a faithfull ſaying,

and worthy by all meanes tobe accep- O infor

ted, That Jeſus Chriſt came to ſave ſinners, among hõ / am the chief, Take therekoꝛe (mp bzcthzen) from the ble ſſes Apoſtle this cõſolation and comfgzt, that the conſcience of ſoꝛmer ſins, aller we be returned fo God, doe not ouermuch to2- ment vs, but may onely humble vs, as ic did him: / am the leaſt of the Apoſtles, & am not worthy to he called an A po- {tle;becauſe I perſecuted the Church of God: Euen ſo let vs humble our ſclues vnder the mightie hand of God, and let vs haue truſt,becanſe we allo haue obtai⸗ ned mercie.

*

2.Pozeouer,thiscogitation,not without Troubles great dãger, doth trouble thy mind eo wit: oftempta- That while pet thou diſt liue after thy tions.

cwn

Aides,

V 2E oftẽp-

tations,

Heb.4,

The ſecond member,

owne wil, ( gaueſt the rynesto thy appe- tites, thou didſt not ſeale ſo many cares troubles (as in this (ate of grace, euen in theficlt entry of Chꝛiſtian pietie thou art ſharpely haken with. But when this cogitation comes to 'thy minds, hears what Cþziſt doth cry tothins eares: He that will be my Diſciple, let him denye himlelfe, and take vp his crolle & fol- low me, 3 Nunquã bella pijt, niggna certamiua deſu

Er quocũ certet mens pia ſemper habet The godly alwaies warriours are,

To them are conflicts rife: The godly mind hath enemies,

Who moone coritinuall ſtrife.

There is great vſe of temptation, which God will not haue thee to lacks; He that is not tempted, what knoweth he, ſaith the wiſe man? All the Saints haus tro. den this path: wilt thou exempt thy ſelfe from this lot? Chzilt himlelfe the beit beloned ſonne of God, is the ſlan dard - bearer ofthis wartelare, whole ſteppes we muſt follow : He was in all things tempted like vnto vs,

When thou waſt called fo anew life, thon waſt not called to delights and pleas ſutes, but to labours and temptations, to perſecutions,

The ſecond member.

perſecutions, yes if lo the caſe required, to budergoe death. Ez .

1. Whenthis cogitation afflicteth this, Aides then thinke , that athan doth: learch Sathan all che cozners of-thy heart, to trie after moſt bu- thy conuerſion how thou holdeſt friend. De to ſhip with God, with whom thon haſt em pt in newly entred amitie,whether it be Eable Our con- | oz wanering, bes hath no ande af this uerſion. F trialltowards thoſe,who are at vtter en- mitie with God. —

2. Thinke thon that @athan will Merc bu- mane every ſiaane (as they ſay) to re- ſie with A he hath no © cauſe to et vpon a wilfull nner in _ * ſozt:foz he potleſſeth and vieth bim ande 77200 liſts, Cbriſaſome faith; Satan * Inner, doth euer aſſaile the firſt beginnings of good, he trieth the rudiments of ver- tue, hee haſteth to extinguiſh holy things in the firſt ſpringing, knowmg that he cannot ſubuert them when they are ſurely founded,or grounded.

3. Finally thinks thou,that the ſcedes Secdcs of Adele temptations doe iure, an Ire hid ſinne lur. within oer ſelves (las either being addics king fodifo ſome peculiar vice,02 being dzawn away with the care of A

OG "OW. OG OW. OT Ss” IS

The way hard,

they appeare not but when oppozfunitk

The ſecond member.

ſerues, they lifte vptheir heads: and ba. wzay chemſelues, tuen then, whon we begin to line to Ood.

3. Pany times the way of Chzilfit life will terrifie thee, as being hard and rough fo2 the fleſh, ſaith Bernard, hithet⸗ to vatamed , doth not wiilingly (uFer it ſelte to be chaſticed, & bzought into bon dage, but being as pet mindful of late loff libertie, dath moze earneſtly laſt againff

Night feare. the ſpirit. his temptation,ſaith he, is tal

Aydes,

led in the Pſalme, The night feare, not night it ſelle, becauſe not eucry atſlidion which is ſignified by the night, but feare of affliction, is the temptation.

Bat to ouercome this cogitation ofthe fleſh, which by the of Chziſt thou \ Half, Thou muſt take paines in the way \ of godlines and — fo; the way ol vertae is hard: it will not be gotten, but

byonduring euery hard and rough thing,

ſoʒrow, pea infamy, il need be. Hane not the Heathen who knew not Chil lear- ned this by natures direction, Diſficilia, gue pulchra. Beautifull or excellent —— are hard to be attained. 5

it lelle hath —

AM Io YWwWo awww wy os. AM. Rn ML Nw = Gn

'Thefecond member.

tiesbefoze thivgs df eftimatis:vertues are wzapped bp in labsurs, and great cx-

perices, that thou ſhauldeſt get ta them

by many difficulties : Carefull labours, 02 laboʒſome cares, pzepars the wap ts the attaining of faire and honeſt things. Thou haſt iriventoenfcr at the narrcew gate, pꝛoctede in the way, giue not thou place ts enill, but thzongon moze bold ip. Pray and take paines, and thou ſhalt o- uercome all difficulties: Labor impro bus omnia vincit;yntired labour doth o- uercome al: But nothing is ſo eaſie, that ieemes not hard, if we goe about it with an ill will: we clime to honour by vertae : nature hath placed nothing ſo high, whi- ther vertus cannot reach, They are deceived with the erroz of a 17

falſe opinid,that think, that a godly life is n th her

fal of trouble, labour, 4 paine:ſo that it is altogether voide of lweetneſſe e pleaſure: when as vertue is not without delight, £ Chzilts yoke is (week, x his burthen light: Let vsheare Davids txperit᷑ce: / haue de- lighted as much in thy teſtimonies as in al manerof riches. tem, The iudgemẽts of the lord are to be deſired, aboue gold & precious ſtones, ſweeter thathe hony & the hony comb. God himſe ll in his co- uc nant

The ſecond member. - | net helpe. Jul gu —_— them a new heart, and a new res. 2 5 ro- I ſettle in their bowels, and I wil muted, Fay their ſtonie heart, and give them, fleſhie heart, that they maywalke in my precepts, and keepe my iudgementi, and doe them, that they may bee my people, and I may be their God, Ie" therefoze, who is true and mightie wil bzing it to paſſe. that thou maieſt ſay with the Apoſtle » Our old man is crucified | with Chriſt, that the body of fin might be deſtroied, that wee might no more Efay, 40. ſerue ſinne: Feare not, ſaith C, be- cauſe I am with thee: ſhrinlce not, be- cauſe l am thy God, Ihaue ſtrengthe- ned thee, and haue helped thee ; and ſuſtained thee, by my right hand; Be# hold, all they that ſttiue againſt thee, hal be confounded;brought to ſhame, and bee as though they were not, &c; Iam thy Lord God; whotakethee by the hand, ſaying vnto thee:Feare not, I haue holpen thee, | hen Jcſns on Saniour commeth; And euery valley is exalted, and euery mountaine and hill is humbled, and the rough waies are made plaine : What

2 3

1 9

©D-

i * CHE ae = Cw WS Es

k ES AL. Ss.

The ſecond member,

which thon canſt not, that ſhall the ho- iy Ghoſt - avoundantly perſozme in 5 thee: The Lord thy God ſhall circum. Deut. 30,

ciſe thy heart, and the heart of thy ſeed,

that thou maiſt loue the Lord thy God

with all thy hart, and with all thy ſoule,

that thou maieſt liue. Sap with Saint

Auguſtine, Lord giue that thou biddeſt,

and bid what thou wilt: Be carefull to

kepe the loue of Gov, and that wil Loue en-

make the to ſwallow A tronbles with» dureth

out paine . For this is the loue of God, many

that wee keepe his commandements, troubles;

and his commande ments are not bur-

thenſome? for all that is borne of God,

ouercommeth the world. And Saint

NAiuguſtins. He that loueth, laboureth

not, for all labour is contrary to them

that loue not: onely love it is that blu-

ſheth at the name of difficultie. 1 4. The wozld allo, either with his 5 wares

glozy, andbzanerie, will allure the to world:

love it; 03 by his contempt and embacing :

will diſcourage the, when thou art en-

tred into the way of pietie, and cyaritie:

o: will trike into thee a certaine(J know

not how to call it) impudent ſhame tu

D pꝛolclle

Aydes againſt worldly felicitic.

nen of God, om whom all trus pzaiſs

The ſecond member.

pꝛoleſſe the truth. No ſmall impedi- ments in the way of godlines. But learne with me O Chailttan, Spernere mũaũ ſpernere nally, pernere to Spernere te /perni diſce beatus eris. (met, Deſpiſe the world, deſpiſe no many Except thy ſelfe perdeet Learne to deſpiſe, to be deſpiſde, So ſhalt thou happie bee.

Conſider with me, J pzay vou, hoi ſhozt and tranſitozie the ſelicitie of this woz!d is: ow many and great miſeries are mingled with woꝛldly delights: Polo many and great dangers and ſnares lye in their wap, that walk thzough the par- ching beate ol this wozld. Conſider ths bozrible blindnes and Egyptian darknes of wozldings. Lotze on the wozld g thou (halt loke on a filthy dunghill of ſin and bacleannes.L woke on the wozld,and thou ſh alt loke into a ſhoppe offraude and de- ceits,yea into the houſe of death.

Contemne therefoze the confewpt of this wozld : which being deſpiſed, delpi ſeth thee : but thon (halt be commended of him, that is moſt to be commended, e⸗

pzvcadeth.

The fecond member.

But ii thou bee aſhamed of the truth, Aydes and bluſheſt at the waies of Govs holy againſt

and be pelented befoze Chziff : how great thanie [halt thou then be coucred with ? Jf Chat were not aſhamed to hang naked onthe Croſſe foz thee, why art thou aſhamed to ktepe Chzilks lay, ings:@0 many thouſands men women, hane pow/zedout their blood with their life fo; Chifts ſake,and art thou aſhamed foz lone of him to doe any god? What wilt thou ſay in the day of the laſt indgement? what will be thy ſhame? what confuſion of face 2 If thou be aſhamed fo doe well, thou ſhamelt to bee a Chailkian - what ſhame can be moze ſhameſul: Thou kno- weft what Chaiſt (aith ; He that is aſha- med of me before men, of him will I be aſhamed before my father, & all his An- gels Thou knoweſ alſo that of the Apo⸗ file : III endeuoured to pleaſe men, I ſhould not bee the ſeruant of Chriſt. And one ſaith : Why doeſt thou reſpect men?2whydoeſtrhou delay to doe thoſe things which are acceptable to God & good men: Didoſt thou not pzomile in thy (Le D 2 Bap⸗

Commandements: Remember © man, ſhaming remember ,:-that thou mull ſhoztly dye, at truth.

The yow

- Te his wozkes, and onely ts long God, into

Luc,12.

By the

tized. Shame thereloꝛe to doe the wozkes

The ſecond member: Baptiſme to renounce the dinel and all

whole name e Godhead then waſt bap-

of the diuel, reiopce to dos the will of God: It is a chamefull madnas to bluſh at well doing, foz the which we ſhall bee deſpiſed both in heaven and earth ,_ and not fo bluſh oz be aſhamed oi euill doing which hath a curſe following it, and pu-

niſhment,both in this, and in the wozlv to come. Thon art not ignozant of that ſaping of our Saniourz The ſeruant knowing his Lords will, and not doing it, (hall bee beaten with many ſtripes, Whatis if, A pzay the, that thou pꝛaieſt daily, that Gods will might be done, and pet to pleaſe the wozld , thou daeſt it not: Conſider I pzaythe, that it cannot be,

— vns that it ſhould bee well with the concer- derfiand ning God, and alſo concerning the wozlp, the wic · that thou ſhouldeſt pleaſe God and the

ked,

woꝛld. A other ſhuld laugh thee fo ſcozne, whiles thou ſtekeſt (oz treaſure, pet thou wouldeſt not deſift from thy purpoſe fo; their ſcoꝛning: why then doeſt thougine ouer fo (ke the freaſure of dinine gracs and glozy!Uiewe one the one ſide,God,x Paraviſe,

The ſecond member, and Paradiſe , which is the dweiling of the bleſſed, and on the other ſide the wozld, and the connerſation of wozld- lings, and fell me whether eſtate is moꝛe to be deſired? O how great toy ſhalt thou be filled with ! when by death thou ſhalt depart hence,iffo2 humane fauour oz diſ- pleaſare thou wert neuer hindzed, oz as ſhamed fo line to God,

2. Take heede of Relapſe, that is,

Fall not backe into thy former ſins.

The memozy of thy lite paſt, which be- Se os.

foze thy converſion, thou didſt leade (as it ſeemed) (wetly,in the faifilling the luſtes ol the fleſh,ts wont to dzaw with it a cer⸗ taine ſadnes in the will, becauſe thou per⸗ teiueſt that thou art perpetually excluded — that pleaſant life by thy connerflon to God.

But knowe thou that this Relapſe(as they call it)oz falling backe into ſickneſſe is dangerous: Dur Mauioꝛ Chzilt thꝛeat⸗

ning vs: that of a man falling backe to Vnder his old ſinne, the laſt ſhall bee worſe, ſiand,

than the firſt;And that in thze ſoʒis. 1. Ja reſpect of the dinel, who doth

aſſault, the man lately deliuered from the In reſpect linnes 2 1 of the di-

ris, uel.

The ſecond member.

rie, moꝛe cruelly, he aftendeth him: moʒe watchlullx. he inuadeth him:moze ſharp-

ly,as a pꝛaie recovered outof his handa,

oꝛ as a moꝛſel ſnatched out of bis Jawes:

And not finding reſt, he ſaith ; I will re-

turne into my houſe, whence I came

out: And leadeth with him, ſeuen o-.

ther ſpirits worſe than himſelfe. The

man therefoze relapſed in reſpect of

Sathan, is in wozſe caſe than befoze he

2. Jnreſpc>of God alſo, betauſe

— ſuch a ſinner as a dogge to his vomite, dz as alwine to her wallowing in the myze, is ſwner foꝛſaken of Go: We haue healed Babilon (ſaith the Load by the P2opbet ). but yet Thee is not a ſound: Loe let vs leaue her. Item, 3 Who will haue pittie on thee, O /e- ruſalem? or, who will goe to intreat for thy peace 2 for thou haſt for- ſaken mee ſaith the LDRW, thou art gone backward , And Chꝛiſt {oh 0 ſaith to the man cared of the Palſis: Be- % hold thou art made whole, ſinne no more, leaſt a worſe thing happen vn- to thee, Item, Thou vngratious (er- uant; / forgaue thee all that debt * ſo: | thou

Ierem. 5 1

Ierem.

Mat. i .

The ſecond member, ;

chou deſiredſt me, ſliouldeſt not thou haue had compaſs ion on thy fellow- ſeruant, euen, as I had pittie onthee? And the Lord being wrath, deliuered him to the Zaylors, till hee Thould pay the whole debt. Pe knowe how it (aide: Hee that Joueth danger,ſhall periſhin

KM, 3+ In relpect of the ſinner himſelfe, In _- - whooftenſalleth backe into nne, the laſt „fie Ten. is wozle than the firſt, to ſundʒy cauſes: rr. Firſt, betauſe in every ſinne, there is a turning from God, by the tranſgreſſion of the commandement, and a turning to the diuel, by the delight in ſin. And out of this delight, by cuſtome of inne, are cn- gondzed enill habits, which make our re- turne to Ood hard: o that we get asthe : P;ophet ſaith : A harlots forhead, lerom. 3. that cannot bluſh, And Saint Au- ie, Out of our peruerſe will riſeth uſt, and while wee ſerue our luſt, wee breede a cuſtome: and while we reſiſt not cuſtome, it becomes a neceſsitie. And Fo/owes ſaith : The wicked when hee is come into the deepe, make light of it, All other fluners dos warreagainlt D 4 ta

The ſecond member,

Thethree tzis enemies, but he that often falleth enemies. hacke into ſinne, muſt warre againſt a The Di- fourth enimie, to wit, cuſtome, the hardeſt uel, world, cncmie among all.

fleſh, Secondly, be that is reconciled to God, The fac and is dcliueredont ofthe power of darks C e. neſſe, even the diuel, and is reſtozed to 2 gs (ye free libertie of the ſpirit , doth ſinne Chriſt moꝛe heinouſip by Relaple, than hee that _ W's is by nature a child of wzath,anvhues in n — laue ty to ſinne, hauing neuer rectiued nous than faith, no: the grace ol Chꝛiſt. It had bin in an infi⸗ better {or them not to haue known the dell. way of righteouſneſſe, than after they 2. Pet. 2. haue knowne it, to fall backe from the holy Commandement which was gi-

ven vnto them. And Baul. As the aire

which is drawn inpeſtilent places, doth

breed priuie diſeaſes in the bodyʒſo out

ot euill cuſte m:, many miſchietes ariſe,

though they be not by and by felt and

erceiued.

Thirvly, conſider with mee, what a

great indignitie is in this matter, Foz

An indie - What can bee imagined moze ablurde, than euen now, to have wept and mour-

ned, and to haue entreated Gads infinite ertie, to obtaine remiſſion of thy linnes, and

nit. e.

The ſecond member.

and ſodenly changing thy purpoſe fs foz- gel thy lelfe, to let light by Gods grace, to renounce godlineſſe, to bee clearely an other man, and to thinke otherwiſe, than eare-while thou waſt, and deſire al- way to be.

Fourthly, when we often fall backe Hard te to the ſame ſinnes, it is an harder mat⸗ obtaine. ter, (no doubt) to teturne againe into Gods Gods fanour , both becauſe the iniurie fauour. is greater, and Gods dilplealure iuſter, and becauſe we our ſelues haue bardned our hearts: and finally,becauſe @athans power and dominion ouer our ſonlcs is encreaſed: Foz this cauſe are wee Heb. 10. taught: That to thoſe that ſinne wil. fully, after the knowledge of the truth receiued , there remaineth no more a facrifice for ſinne, but a fearefull ex- pectation of iudgement and deuouring fire, which ſhall conſume the aduerſa- ries, But this place is rather vnder - ſiwd of Apoſtaſie, and ſinne againſt the holy Ghoſt.

Be not therekoze negligent in auoi- Exhorta- ding ſuch cogitations, as ſolicite the to tion · returne againe fo thy old life: yea the moze often and earneſtly that they thꝛuſt D 5 them-

The ſecond member. themlelnes info thy mind the moze ſpi dil and ſtrongly , let them be caſt out. We muſt ſaith Ciprian, meete with the —— of the diuel, and not nou- riſh a ſnake, till hee become a ſerpent; And Heron. Kill thy enemie, while be is ſmall, and daſh iniquitie in peeces, euen in the ſeede. Be fernent in pꝛayer, and often vie that pzayer, which was ſe familiar to Maint Auguſtine. Da quel ines, & inbe quod eus, Giue & Lord, that which thou biddeſt, and bid what thoa wilt.

The third member.

The third member.

Profice : Goe forward, or proceede.

T is the gift of God to pzocede in the God the way of ®alnation : Foz God giueth cauſe of theencreaſs. I knowe O Lord, that profiting, the way of man, is not in his owne po- Jere. io. wer, neither is it in man to correct his

owne way,

Wee muſt thercfoze aſke this gift of Praier the God, by pzaper,in whole hand it is. And meanes. Daxid, Leade me O Lord in thy righ- teouſneſſe, hecauſe of mine enemies, make thy way plaine before my face.

Mee muſt thereſoze pꝛap: That ac- cording to the riches of his glory, hee will ſtrengthen vs by his ſpirit, in our inward man, that Chriſt may dwell in our hearts by faith, that we may be rooe ted and grounded in loue, Saying, 7 hy will be done O father, as in heauen by thy Angles;ſoin earth, by vs. Laying therelazt aſide , all malice, Exhortae and al guile,anddiſſimulation,and enuy, tion. and all b As new bornebabes, 1. Pet. 2. reaſonable, and without 3 e

|

the milk of the word,that ye may grow

thereby to ſaluation, if ye may taſt how

gracious the Lord is. And ſtriue to en-

2. Tim. 4. ter in at the ſtraite gate: Exerciſing thy ſelfe vnto godlineſſe, which is profita-

ble to all things, with great zeale and endeuour, taking.vporithee the yokeof

Chrift. Goe on in the way which thou

haſt entred: for the leingdome of hea.

uen ſuffereth violence, and the violent

catch it. Sap vnto Sathan that would dꝛawe thee backe: Goe behind me Sa.

than, for rhou art an'effence vnto me,

Prou 4. The way ofthe rigbteous, pzoceedeth as a ſhining light, and groweth to a per ⸗

Heb. 12. fect day. Be not therfore wanting tothe Pſal.119, grace of God: but runne the way of Not to Gods commandements, If to pofit profite. be fo runne, faith Bernard, then thou ceaſeſt to profit, when thou ceaſeſt to

runne: and when thou ceaſeſt to runne, then thou beginneſt to faint: Hereof

wee may plainly gather, not to profit is

nothing elſe but to fall away. The ſpi-

rit muſt euer either profit or fall backe,

And Augaſtine; How much ſoeuer we

live here: ho much ſoeuer we profite

here: let no man ſay; It ſufficeth me, I am

ST GP =» 6 tw 8cy;, wn « % © <4

— oo. . Www

” 7 FRR- w ur O#+þ rm, Cd

| [

The thitd member,

im righteous: He that ſaith, I ſtay in the way / cannot tell how to come to the end of the way; And the ſame Auguſt· Goe forward my brethren, examine your ſelues al way, without fraud or flattery: diſlike alwaies what thou art, if thou wilt attaine to what thou art not: for where thou pleaſeſt thy ſelfe, there thou wilt ſtay. w_

Dbſerne viligentiy thy going fyward. nner l In pzofiting,perſwade thy ſelfe aſured- |S

be noted

in profi- that thou halt not pet p;ofited ſo muchas *

ly,that thou art daily beginning, 2. Be not diicouraged it thou perteiue

thou couldeſt wiſh.. a

3. Let the purpoſe of thy race in pgofls ting be God, t God: Therefoze inthe beginning of enery action, firſt examine thy action diligently, ond afterward, lwke tothe pzogreſſe t᷑ end ol it. Then whatſos ever humane pꝛaiſe might happen to thee,by thy wel doing, tread it vnder fk, inreſpec ol theglozp of Gd.

4. Loke to the patterne of all vertnes, tuen Jeſas Chziſt ; who is the ſonne of righteouſneſlc, the light of the woald, the way, the Truth,and the Life : o_ patience runne to the —

Ie ore

Eph. 4.

Two

branches,

Two

The thirdmember. before thee, looking to Jeſus the cap» taine and finiſher of thy faith: In all things grow in him.

Firſt and aboue all things, labour eats

* neſt{pto ſubdue thy ſelf, and to fle vices;

then follow vertue, and ſecke after rightss ouſneſſe.Mheſc things are fo be oblerued generally nom ofthings ſpecially,wher- in we ought to p2ofit oz goe fozward. Firſt, in denying varighteouſneſſe. Secondly, in attaining righteouſneſſe; I, Touching the abnegation or de- niall of vnrighteouſneſſe. Won ſhalt denie vurighteouſneſſe, if fhou deny thy ſelle, and moztifle the

lech.

Chou ſhalt deny thy leite, and moztifle the fleſh, if thou firſi fozele that thou fin not, and after inning, that thou ſpeedily repent, and bewars not to commit the like ſinne. |

Now among ſinnes.

Dome are lighter, and

ſorts of Dome moze greeuous. ſinnes.

Let vs make our beginning, by ſhun-

ning and declining, the lighter ſtnnes; Surely all fin offendeth the Maieſtie of

God, andmaketh the — eternal

The third raimbes; eternall death;but it is enjdent that there

All ſinnes

are certaine degrees of ſinnes, and one offend

finne is moze heynons than an other: ee therefoze that will pzofit, maſt make his beginning by ſabdaing the lighter

ſinnes.

Mhough they ſieme of (mall account, yet J wopld wiſh thee, not to make (mall account ofthem, Foz remember:

God,

Lighter

ſins to bes ſubdued.

1.Allfinne whether great oz ſmal,doth Manifold

wzap thee withinpuniſhment, becauſe inconucs

it is a bzeach of Gods commmaunde⸗ niences.

ment.

2. They defile the ſouls wich their contagion: {They doe (6 deface our beau- tie, ſaith Anugnfiine, That they ſeperate vs from the moſt chaſt embracings of our Spouſe, who is more beautiful than the children ef men.

3. As water quoncheth flaming fire, lo doe they bininiſh the ſeruer of Cha- ritie . They weaken the faculties of the mind in the exerciſe ol holy vertues: as a loade laide on an hozſe, maketh him gos the flower, 1 10 by

4 They hinder our L hurting Gods glozy, and doe abate ths bleſſing ol sur eternall glozy.

| 5. Thee

1 * * he *

, The third memb er

5. They diſpoſe 03 pzeparea man i greater ſirmes : and barre vp the way from receiuing newe graces: They hin- der the true devotion of holy pzayers ti Gos, and are an impediment to our pꝛo- greſfe in a ſpirituall life. |

6. They lpoile vs of many heanenly A Similie, 8races.And as theenes,who pilfer many {mall things by little and little, are not of long time perceined, becauſe the things are of ſmall valne : pet in the end the theft is perceined , when the owner perceineth that be wanteth many things, Do doe theſe pilfering ſinnes by litle and little bereaue vs of manp graces:

7. They weaken the (onle, and make

it apt to fall into all euill infirmities:And though they (@me to be but (mall hurts, pet are they not to be neglected, but ſp&- diip to be healed.

8. They are as duff, oz as a cloud be- koze the eyes, which hinder the light,l that wee cannot -— 7574p behold Gov, noz purely lone him.

Eeccleſe. 19 Hee therefore that deſpiſeth ſmall Eph 4 things,ſhal decay by little & litle,ſaith} Pzeacher. Griene ye not the holy ſpint, ſaith the Apoſtle. And Saint Auguſtine; Deſpiſe

The third member; De ſpiſe not ſmall ſinnesthough thou Small make light account of themꝭ yet be a- ſinnes fraide at leaſt, when thou numbreſt to be de- them. And the lame. No ſinne is ſo ſmal, ſpiſed. that by contempt becomes not great. Similes For the ſea ſands, though they be very litle, and ſo likewiſe the drops of water: yet being multiplied, groe to great flouds, and doe much harme: and the water that leaketh into the ſhippe will at the length ſinlce it. The ſame. There is no ſinne ſo ſmall, that is not able to deſtroy a man, if hee take pleaſure in it. And Hierem, Way not how little thy ſinnes are, but how great God is, who is diſpleaſed with thee, | Tyerefoze D man. What is to 1. Search diligently, and daily,allthe he done ta ſtarting holes of thy conſcience, effrine auoyde confingally agatuff cuery ſinne be it ne- (mall ger ſo ſmal:by new repẽtance , exerciſe ſinncs. of faifh, we ongYt daily fo cure our mas ladies, not onely by acknowledging our fins, but allo by ſearching the rot of the, 2. Call to remembꝛante otherwhiles, that Cnnes\, ofherwiſe (mall, in a man endned with great graces, arerecokned to be great. i by 3 „

Thethird member,

that offendeth is moze famous , by ſs

much is the blot, that he is ſtained with

by ofending, moze ſhameſull. 1

3. Thinke ſeriouſly , that enery.

inne, be it neuer lo little, is an impe-

diment to him, that geeth fo: ward in the

way of ſaluation, eſpecially , if it bie

nowe grownc to an habite, oz cuſtome,

whereto little ſinnes doe make a way. J.

it binder, being once oz twice commit⸗

fed, what will it doe, thinke pon. when

by daily cuſtome, it is confirmed 2?

fo2 eucry euill is eaſily ſuppꝛeſſed in

the firſt ſpzinging ,- but not when it

is Waxen olde. Mee muſt therefoze

To with. Withlandthe beginnings. Fozthough

1d be. luch finnesbethought tobe asthoznes,

inniges Which when they bee poung, pꝛicke

4 Simifie gently, yet when they are growne

moe ſtubbozne, ticke faſter, and

wound ſozer, fo that though they kill

not the inner man, pet they pearce

him thzough to the quicke, and wea-

ken him, and make him fo halt il-

fauouredly in the way of life . Let thy

firſt care bee therefoze to onerthzows (mall ſinnes,

2. ext, let vs endenonr to ſhun, plucks

vp,

4

The third member, ES vp, and calf away greater ſinnes.even Greater wicked affections, which by coftome ſinne: to are growne to an habite , which are be auoi- fourcfold. ded.

1. Immoderate ſelfe-lone,which is car⸗ nall, muſt be caſt off

2. Carnal appetites and concupiſcentes, mult be tamed. Evilles |

3. Unbzidted affcions and perturbati- foure fold

ons,muſt be refrataed,

4. Wicked habites muſt bee pulled bp by the rotes. | =

1. Concerning felfe-love. + | The laue of our (eines being carnall Selfe⸗lour and immoderate, muſt bee denied and aboue all moztifled, to be mor- The height of the deniall of our ſelues, ti ficd. isthe moztification ot the peruerſe lone of

dur ſelues. Mhich paſſing though all o⸗

ther vices, doth gine as it were a ſpirit

and lite vnto them, and therefoze hath the

pꝛeheminence aboue all other vices : Bernard

hers — hereb ere is a carnall loue, whereby a Ham 4:

man loueth himſelfe, for himſelfe adi *

all things, whiles yet he ſauoureth no-; Ent

thing bur himſelfe· And &, Auguſtine, 7 cn. The peruerſe loue of our ſelues, de- | E 2 priveth

Lib. 11.

De Gen. ad Lit.

The third member. priueth the ſwelling ſpirit of the holy ſocietie, and wrappeth him in miſeric, now longing to be ſatisfied with ini- quitie: The contrary to it ia Charitie,

> Which ſceketh not her owne: that is, re-

Lib. 14 de Ciuit.

ioyceth not in her private .excellencie, and therfore worthily is not puffed vp. And the ſame. Two loues made two Ci- - ties: to wit, the loue of our ſelues, the carthly Citie, to the contempt of God: The loue of God, the heauenly Citie, to the contempt of our ſelue.

why to be Chee carnal lone. thereſoze al our ſelues, mortified. is to be moztifted, becauſe it doth not one-

How to

ly defiie the action, but alſo peruerteth it, and bendeth it to thy lelfe: (o that it can. lech. that although thon ſaame to thy ſelle, to doe that thon doeſt foz Gods canſe, pet indede not reſpecting God, but thy ſelle, thou ſcekeſt nothing in thy purpoſe, but onely thy (elſe,

Conuert therefoze thy Whole fudie and care, fo an earneſt deniallof thine

obne carnall lone: foz ns (mall heate

mortific it will ſerue. to day bp ſo great a lountaine

% * —

of euils. ; Oppoſe againft the head of all wic- kednelle,the mother of all — E.

The third member,

ritie, chat thou, who dioſt periſh by lowing thy ſelf,maift renive by denying thy (elfe. For man, ſaith Auguſtine, who peri- ſheth by loving himſelfe, recouereth by denying himſelfe. The fozce of this abnegation , ozre- Fiuc header nouncing ol our ſelues, is by Saint Ba- ſill reduced fo flue heades: Firſt, to re- nounce our riches, poſſeſſions, and all our worldly goods. Secondly, our pa- rents, kindred, and worldly triender, Thirdly, all our carnall and earthly af. feftions , Fourthly, our owne honour and glory. Fifthly , cuen the loue of our life, and that for the loue of God and /eſus Chriſt, Mhis doe therefoze: Be thou bpꝛight: — * He is vpright ſaith Gregory, who is not to be done caſt downe in aduerſitie, who is not ins clined to carnalitie, who is wholely lif. ted vp to heauenly things, who is whos ly ſubiected to Gods will: Direc all thy doings to God, and by lone to enjoy God, whois alwaies pzeſent: As much

as thou maieſt, endeuour fo be bnited, and likened to God, chat thou ſeeke onely and affect his honour, bis will, and his gadiiking,both in p:olperitic and adver-

E 3 fitie ;

Thethird member. fitie. So ſhalt thou 2, Concerning carnallluſts and appetities. The inclinations to euill, to mit, carnal luſts and appetites muſt be tamed. Pan we are by nature moze pꝛone fo e⸗ uill than fo god: The thoughts of mans Generall hart are prone to euilfrõ his youth: yea inclinatiõ al the cogitatiõs of his hart are inclined to cuill to euill at all times. In our fleſh dwel- Gen 6. & leth no good, but ſinne, which maketh 7. that we vnderſtand not what wee doe, Rom. 7. and that we doe not the good that wee would but the euill, that e hate: For the law of our members in vs, reſiſteth the lawe of our mind, and captiueth vs to the lawe of finne, Spciall ins There ace ailocertaine inclinations, which lallowe the nature of particular perſons, and the conſtitution of certaine bodies. And there are which by cuſtome are eagendred,by ſome habite gotten,

O how vnhappie doth a man that is going fozward, ferle himlelie, by being bindzed by thele inclinations and luſtes? and howe great a labour is it toſubdus

em: | þ 1. But thou O man,taks a god cou- rage,

clinatiens

The third member.

rage,and firine by Gods helpeto goo fo2- Meanes

ward, as thou haſt begun, inthe wayof tame

godlinefle:The continual exerciſe of goy- em. linefle anaileth much in this caſe: Concu-

piſcence laith D. Augaſtius, is daily di- miniſhed in thoſe that profit, and are continent. That therefoze thou tnaiſt res ſtraine euil inclinations, either common, oꝛ pzoper: exerciſe thy ſelle in thoſe vers tues, which are moſt contrary to them.

And to repꝛeſle luſt, confaine.

2. With great vehementie reſiſt the in⸗ clinatious ofluſt , and the firſt motions — ithſtand thereof:\triue,r unge, conſent not: goe — not after thy luſts Let not ſinne raigne in thy mortall — , to obey the luſtes thereof. Let thy humble and fernent paper to God, bzeake the fozce thereof

when it ariſcth,

3. Whenthe motions of (hoſe appe-

tites arile.letnot thy heart be moved, but

continus (mmoueable in thine aduiſed

purpoſe to pleaſe God, as if thoſe pertur⸗

bations were altogether without ther:

neither dioſt thou wozke any thing in

them, but rather didſt ſuffer, Accozding

fo Bernard. Now peraduenture I doe

not theſe things, but ſuffer of them:

E 4 they

How to diſcerne inclinati⸗ Ons.

Fulgentius

things they are, which haue hetherts

The third membe r.

they are done in me, but they are not done by me, if Idee not conſent, I may call them mine, not becauſe doe them, but becauſe I ſuffer them.

4. Dearch diligently to what euilthou art inclined: that thou maieſt mierte with them, and ſtrangie them as enemies. Marke the conſtitutien of thy body, whereof followeth the inclination.

Wilt thou knowe, ſaith Fulgentius, what thou loueſt, marke what thou thinlceſt: for the frequent and often re- courſe of anie thought-vnealled , is a ſigne of a liking or deſire of that thing. Rip the inclination of thy child · had. and youth: It is a rule that things that are very pliable may ſuffer of a weake agent: To bee eaſily mand thcrefoze cither in mind oz ſenſe, at the ſight, voice,oz fame of any light matter, is a token of an inclination to that thing. Eramine thine owne experience, what

either furthered ther to vertus, foa the god, oz dzawing the back to vice,foz thy burt: aud hereby apply thy lelſeto purſus the one, and to auoid the other.

3. Concerning affections and perfur- bations,

The third member, ; bations. Enill inclinations and carnall luſtes, engender vicious perturbations and affections of the mind, which are cal- led paſſions ; Thoſe if they be immode- rate, muſt be werded out with the hoke of moz

r, Watch carefully in the verie ri- Nule, ing of the affection, that thou checke the 20“ — violence ol it euen inthe beginning, be- ferne dos it come io a perfect habite: Bleſſed ©: is hee that taketh the litle ones and da- ſheth them againſt the ſtones 1 As ©. Auguſtine interpzefeth the Uerſe of the me. a f

2. Alter this thou ſhalt not be idle, Cutting bat ſhall continually cut off the bzanches off. ol vntamed perturbations, which by he- reditary cozruption ſpꝛing vp in the minde, with the are of abnegation. It is not enough, ſaith Bernard, once to haue cut them off, wee muſt euer be pruning, yea it it be poſſible euer, becauſe if thou wilt not diſſemble, thou doeſt euer find ſome thing, that ought to bee cut off: How much ſoeuer thou haſt profited, while thou abideſt in this body, thou art deceiued, if thou thinke that ſinne is dead , and not rather ſuppreſſed in E 5 thee.

In,

Planting

Thethird member,

thee , The /ebuſite will dwell withig thy borders will thou, nill thou, be may be ſubdued, hee cannot bee miterly dri- uen out. 3. Thou ſhalt not onely labour to lan ſhe bzanches ol euiil aFections : but alſo (half endenour confrariwiſe to plant oꝛ griffe in, the graffes of god affeuions: Foz the minde is neuer free from moth» on 3 ,cither ſtoꝛmp and eml,oz calme and god, let it therefoze be occupied with go, chat it be not ouerwhelmed with ill to wit , Let thy minde be occupied in di⸗ nine and ſpirituall things . The in ward mans labour, is the outward mans reſt: And the ſerver of the ſpirit, is the chil. nelle of the fleſh,

4. Pozconer, if thou wilt cure thy * thou ſhalt tople much to turne away thy mind and will from the lone of earthly things , that thou maiſt wholely apply thy mind to heauenly things, clea⸗ uing faſt to God. I hat thy life * be hid with Chriſt in God.

4. Concerning wicked

habits, As euill inclinatious bꝛing fozth enill affections , fo euill affections engender wicked

The third member,

wicked habits, the roting out whereof,

require a greater fozce of the ſpirit, :

Now the facultios ofthe mund, ar ſome Faculties ſaperiour, and ſome inferiour, ofthe

The luperiour faculties, are the vudere Mind. ſtanding,and will, S upert-

Jnthe vnderſtanding theſe vices follow, Ur.

ing are to be moꝛtifi: d.

1, Che vice of Curiolitiezwhereby the In the vn- bnderſtanding doth ſearch thole things derſtan⸗ wbich either exceede our capacitie , oz ding. which appertaine nothing to vs to know. What is Þeare the wiſe man : Sceke not out to be mor- things too high for thee 3 And be not tified, curious to ſearche out ſuperfluous Curioſitie things.

2. Che vice ol Temperitie or rachnes, Temeri⸗ When by doubtfull coniectures and vn- tie. cerfaine ſignes, wee pꝛeſume to iuoge of the like x manners of an other man, a⸗ gainſt charitie: t not onely to iudge, but to cõdemne our neighboꝛs. Where that of the Apoſtle may be iuſtly returned many times vpon vs. T hou art incxcuſable O Rom. 2. man, wholoeuer thou be that condem- neſt an other: for in the ſame thing, wherein thou iudgeſt an other, thou

condemneſt tliy ſelle. 3. The

Fhe third member,

Pertinacy 3. he vice ot Pertinacie oz ſtubbhoz. nelle, when wee cleans ſo ſtiflꝑ to our owne opinion, that wee admit no mans connſell oz perſwaſlon in deliberating, Aganit which Salomon lait: Leane

Prou. 3. not to thine owne wit, and be not wiſe in thine owne conceit, en

| Diſtruſt therefoze, Oman thine owns Dagerons judgement : and apply thy iudgement to truſt ts the rule of Gods wozd, and ot wiſe our owne men. iudgemẽt. W@aint Baſ ſaith : As it is farrefrom

| right reaſon, wholely to relye vppon ourowne will and iudgement: So not to ſtand to the iudgement of the grea- ter part, is to incurre the danger of con- tumacie, and wilfulneſſe, (at the leaſt other circumſtances being equal). And

Caſſian,

It is vnpoſſible for any man, truſting in his owne opinion, not to be deluded by the diuel. And Bernard. How 2 will yee be wiſe in your own eyes? d committeth, and ſubmitteth himſelfe vnto mortall men: and will yee walke yet in your owe waies?

And elſewhere, What greater pride can there be, than that one man ſhould

preferre

The third member. preferve his own ĩodgement before the whole congregationgas if he onely had the ſpirit of God? it is like the ſinne of Idolatry not to aſſent: to wit, to found iudgemẽt. And like the fin of ſouthſay- ing. to repunge. And againe: If the loue of thy friend, doe diminiſh & couer kis fault, in thy iudgemẽt: ho much more ſnal ß loue of thy ſelf deceiue thee, whe thou ſhouldeſt judge againſt thy ſelte, 4. The vaderſtanding, istheperpes 11 foall fountaine of infinite Cogitations, to be mor- which being laide vp in the memozie, are tified there pꝛeſerued and kept : Theſe if they be laultie muſt be moztified. UWhereof loms are idle: ſome are earthly:ſome ats filthy:ſome are curious. nn: 1. Thoſe that be ibls muſt be reſo:- J dle med : Foz if we ſhaſl gine an account of thoughts, enery idle wozd : why not as well ofs - aery idle thought: Call to mind, that thou ſtandeſt alwaies in the pꝛeſence of the Lozdoſheanen and earth, who ſeeing the heart, doth ſecretly repꝛmue the idleneſſs and vanitie thereof, | | 2. Chobe that be earthly and wozldly, Earthly.

are moze violent, and cleane faſfervnto vs, which il they lettle awhile, cannot ber

retmoned

The third member.

remoued withouf great difficultie, Put the axe therefoze to the rote of that bg light, which beginneth to affect thy will, by ſuch cogitations - This carnall ap. petite, ſpꝛinging vp in the beginning of our life, we muſt repzeſſe oz keeps vader in vs, though wee cannot cxtinguiſh oj quench it.

3. Thoſe that bee filthy oz vncleane; ars ſuggeſted byp wicked ſpirit: Where of Berzerd laith: We ought, if wee will preſerue our ſoules pure, whileyet the vncleane thoughts are afarre off, to pre uent them, and to drive them from vs, that they may haue no acceſſe vnto vs, The (ame Bern tra ſaith, We mult ſet fo fearce a keeper at Reaſons Chamber doore, as will ſpare none, but whatſoe - uer enemie ſhal preſume to enter, whe- ther priuily, or openly, hee will driue them away. And let that be, Tue re- membrance of Hell fire,

Curious. 4 Tholethak be curious (as befoze) inſecking the hidden thinges of God and man, are to be auoided:F62 as thou moſt not becareleſſe in ſearching thy (elle :(s thou muſt ſhunne curioſitie. The ſoule laith Bernard, while it is drouſie, throgh

Care

Vacleane

Thethird member, careleſneſſe in vewing it ſelfe,becomes In ſears curious in examining others, *

2. In the will, all that is to be mozti- other. fled, that is pzoper to our ſelues, and J the will not common With God, and his Saints, whatis Foz as in the will, the pꝛinciple of god, ©? be mor- is to ſubmit our ſeines to God , and to tified. commit our ſelues to be ruled by him : (s the milchie le riſeth thereof, that the will is guided, by her owne becke and coun- ſell. Our ewne will therefoze is to bee denied: Which ſeeketh it ſelle, deligh tethin it, and neglecting all other by ſeife-loue , Wherewith it is wholely ſnared, is bent to her owne commodi- tie, Our owne will faith Bernard, Our own doth impunge the Lord of Maieſtie, „ill dauns with her owne furie: for it withdraw- gerous. eth and conueieth it ſelfe from his go- uernment, Whom it ſhould ſerue as her Author, while it will bee in her owne power. And againe, What doth G OD hate or puniſh, but our one wil Let our owne will ceaſe, and there ſhall bee no Hell : Againſt whom doth that fire rage , but a-

gainſt our owne will? Faruellous

The thitd member.

Maruel- Marnellous thinges fall out in the ab- lous efs negation oł our swne will:whiles by the fects. (piritofGov,the wilrileth againtt it feſt,

D by etuy'it

Elle. 4

How to. 1. Che will is cartiall,and bund by am be morti- ture, therefoze it neveth a guide that it fied. erre not. If the blind lead the blind bom |

ſhall fall intothepit- .

2. The wil is licencibus by . | theretoze it bath ne&de of a bit oz b;ivie; ' that it paſſe not the bourids of reaſon in

Pſal, 32. her affections : Reſtraine the! ien with a bit and bridle. |

3. The will by nature, is like a hain. |

leſſe ſtrumpet in her appetites:who pro- Jerem. 2. ſtituteth her ſelfe vader euery ſhadowy tree: therefoze it muſt be reſtrained and kept, that it become not a pzaie to her Sirach. 18 luſts: Goe not after thine owne concu- piſcences,(aith the ſonne of Syrach, and turne away from thine one will for if thou giue thy ſoule her luſtes, ſhee will malce thee a ſcorne to thine enemies. Whatſoeuer, ſaith Seneca, thou with- A double draweſt from thine owne wil,that one- ly thou addeſt to vertue. And Bernard; There is a double Leproſie in the hart: our

leprolie,

- ew os ® Y *

2 .

* e —_—

- o#

> ST

The third member.

our owne will, and our one counſell,

ſurely an euill leproſie, and ſo much the .

more dangerous; as it is more inward,

And Baſil, whatſoeuer any man doth

by che arbitrement of his one will,

that, as it is the doers one, ſo is it farre

from the rule of godlines. Epbrew. Nos

thing is mare grieuous, than to be ouer:

come of our owne Wil. |

2, Inferior facultiesofthe ſoule, are the Inferiour Senſe and Appetites in the fl.cultics- Concupiſcible and I raſible parts.

Here are alſo euill Habites to be more

beds! g d e by tt 57 2 1

1. Firſt, me muſt labonr to auoid glut- Gluttonie

konꝑ; For it is impoſs ibl ſaith Caan, to be mor-

that a full belly ſhould, withſtand the tified;

temptations oftheinner man: for hee

that could not ſtay his ſuperfiyous ap-

petites; how.thall he be able to quench

the heates of his carnall concupiſcence.

And Gregory. We cannot preuaile in the

conflict of the ſpirituall combat, ex-

cept wee firſt tame the enemie that is

within our ſelues: to wit, the appetites of

gluttonie, And Bail. The moderation of

the bellie, is the repreſsing of the per-

turbations of the minde, the W 0

Reme- dies.

Abſti⸗ nence.

Neigh- bour vi- CCS,

Phil. 3.

Labor Ts

Medita-

tions.

The third member.

of the pertiirbation of the minde, is the peace and tranquillitie of the ſoule, the tranquillitie of the ſoule, is the plentitull fountaine ot vertues.

1. Applie as a temedie to this diſeaſe, Ab⸗ ſtinence, fog cdtraties, are cured by cotras ries: by vluall temperance, not onely the mouth, but much moze the deſire 03 ap⸗ petile is reſtrained and is made obedient

to realon, and fo God.

2. Thou muſt no leſſe abſtaine ſi d other vices, then from nopſome meates, ił thou deſire to luppꝛeſſe y appetites of gluttony. Foz as the immoderate loſt and vie ot ane vice is the bzcedcr of many others: ſo by pampering thy belly, many vices are rea- die as it were to render mutuall thankes. Againr: They, whoſe belly is their God, ſauour of earthly things.

3. That thou yeeſd not to gluttonp, La- bour, and ſpare not to teke paines, ds that thou doeſt earne itip, ſoʒ toeſcape ſnares, and to pꝛeuent the trappes of the Diuel, be alwaies doing (ſome good thing , and tuen to dap.

4. Be 9 occupied ſeriouſly, in meditatio of diuine matters; It is true ſaith Grey.

That Gluttony is weakened by abſti-

nence,

The third member;

nence, but no man can haue the vertue of Abſtinence, that doeth not fill his minde with ſpirituall foode.

5 'Loke on the example of our ſauiour Chriſts Chꝛiſt, whom thou oughte ſt to imitate: example.

He endured hunger and thirſt with won. derfull patience : And when meate —

bzonght him, though he were hungry, Joh. 4.

pet would he not eate, fo put away hun. ger, taking his oppoz:unity to win ſoules: yea, in the middeſt of his toꝛments they gaue him Mine mingled with Gall to dzinke.

6 Finally, thou ſhalt pꝛoſit in mozti- Rules of fping Gliutfonie : if thou take heede leaſt modera- vnder a pzetence of naturall neceſſitie, tion.

thou paſſe the boundes of reaſonable mos deration: Af thou encounter the very de- light of gluttonie:Jffhonu pꝛepare thyſelfe to tate, as it thou ſhouldeſt take a medi⸗ cine: Jf while thou eateſt, when varietie of diſhes Toth whet the 'appetite afreſh,

thou checke the appetite, and repꝛeſſe thy greedineſſe; /

1 From hente pzocid to moztifie Luxury — AST ear with a ſerious to bee

© The

The third member,

Bernh. qgye chariot of Laurie, is rolled in Cant. vpon foure vices, as vpon foure wheels: the cramming of the gorge: the luſt of the fleſhdelicacie in apparell, excesſiue idleneſſe or ſleepe: It is drawne euen with two horſes, Proſperitie of life, and Abundance of wealth. And theſe haue two riders ſluggiſi Drouſineſſe, & en- uious Securitie.

Greg. in Luxurie muſt be abandoned by him moral. that will goe forward: for after this vice hath once poſſeſſed any mans minde, it wil ſcarce ſuffer him to think anygood: for our luſts are like birdlime. Of ſug- A grada - geſtion, rifeth cogitation: of cogitation, tion. affection: of affection, delectationꝛof de. lectation, conſent: of confer, operation: of operation, cuſtome: of cuſtome, deſ. peration: of deſperation, defence of ſin: of defence, gloriation ; of gloriation,

| damnation, | Adeſcrips Pleaſures, as ſaith Chry/aftorn, are like tion of the Sirenes, which outwardly appeare pleaſures, very beautiful, with long yealow locks, gray glancing ey es: round full pappes: a pretie ſmall mouth: roſie che elces: tlie necke, breſt, hands, and other parts, as White as Alablaſter: but with an horri- ble

Thethird member.

ble tayle, lilce a Serpent, ſharpe poin- ted,full of teeth, and venemous. There- fore Ariſtotle perſwadeth him that will eſcape the ſnares of pleaſures, to viewe them on the backe part, and not in the face: when they goe from vs ward, aud not when they come toward vs.

But loke thou on the indgements of g gs iu dg. God, againſt luxurious perſons:conſider ments the vniuerſall flod:the deſtruction of So- a aint dome, the ſlaughter ol the Ilralites and I uxurie Beniamites the cofaſid of Dauids houſe, ,

Read the Piſfozies ol all ages,repozting the miſeries which came by Lururie: and marke what deſtraction Lururie and Lecherie haue bzoughf, not onely vpon particular perſons, but alſo vpon whole nations. As Troy, Sodom, &c.

When this vice aſſaulfeth the, the firſt and chiefe remedie is pꝛaper.

Without humilitie, ſaith Gre go, no p medies triumph is zotten againſt any vice. Zhe 1 nk mind that cannot ſubmit it ſelfe hum- nk bly to God:cannot preuaile againſt the W luſts of the fleſh, but ſtriueth in vaine to ouermaſter them, and preſſing them, cannot oppreſle them. Alke af God with Solamon , continence oz chaſtitie:

” 2 For

Abſti⸗

nence.

The any ſtodie of the heart.

The fourth member.

For I knewe ſaith hee, that otherwiſe I could not be chaſt, except God gaue itt And enen this was a point of wildome, to know whoſe gift it was: : therefore I went vnto the Lord, and made my prayer to him. He loves thee not at all 0 God, ſaith . Auguſtine, who loueth any thing with 2 which he loueth not for thee.

2- Abſtinence from ſtirring meates, is an effectaall remedy againſt this vice, fo: ifluſt bee a fire , thou takeſt mattes from that fire, when thou withdzawel wine and delicates. Fo2in wine, ſaith the Apoſtle, is Luxotie, if it be in exteſſe.

Wine and youth laith Hered,arc two Riuers of voluptuoulneſſe.

3. Be pe thy heart carefully: fo; out ofthe heart pꝛocede euili thoughts, The heart therefore; faith Caſ/tar, is firlt to bee clenſed, from whence ſpringeth life and death And Sa- lemon faith : With all diligence keepe thy heart, for out of it proceedeth life.

But that thou maieſt cleanſe and kepe thy heart: expell euill cogitations fozthwith allone as they rile: And

in

The third member. in the ſtead of wicked cogitat ions, occn- pie thy minde about honeſt and chalt things-

4. Aſter the cuſtodie of the heart, The cus

kepe thy ſenſes ; Deare Saint u ſtodie guſtine. Whatſoeuer appeares beau= ofthe ſen- tifull to thy fight : whatſocuer ſweet ces,

to thy taſt: whatſoeuer flattereth thy hearing : whatſocuer enticeth thy ſmelling 3 whatſoecuer is ſoft in tou- ching, in ali theſe if wee be vnwarie, eaill concupiſcences creeping in, we ſuffer the virginitie of the ſoule to bee corrupted , and thatis fulfilled which is . is by the Prophet: Deat nen- tred in by our windowes: to wit, our ſenſes.

Here thou ſhalt haue pzofited O man: Notes of I by Odds grace thou haue allained ſo profiting,

karre, as that i thou (ele the pꝛickes of the flelh, thou ſutfer them without thy fault, If thou pzenent euerp euill thought , oz if they offer themſelues fo thy mind, thou ſod ainly ſtrangle them: It thou perceiue that luſt is abated: though it cannot here be vtterly taken abap, ꝑct it may be ſubdued, |

3.Þ(udy then to moꝛtiſie couetouſneſſe: F 4 Foz

| The third member . Couetouſ- F02it is an outragious miſchiefe: whole gelle to be greevineſle to polleſſe alwaies moze and mortified. moze, cannot be ſatiſfied with any plen-

- tieo;zſfoze of riches, which is wont to bee accompanied with ſauage erueltie, which they crerciſe lowardes other, that they may fulfill their vnlawfull greedinefſe, with other mens gwds , Flee therefoze couetanſnes,wozſe than a dog,o2 a ſnake, which taketh away the vſe of things, ens uping them, lo themſelues, and other, Marke, J pꝛap von, ifaconefous man be not moze vile than any ſlaue : ſoz he is an Jdolater,a thtele a murtherer, an in- fiocl],a pꝛoyhane perſon an Atheiſt, inhu⸗ mane, execrable, the cauſe of all miſchie fe, a fœle, miſerable, ſozdide, inſatiable, peze, penũue, a bande, an Adulterer, blind, and altogether vnhappp.

Expelt, and explode with clapping out this vice from thee. | Rem die Firſt, by true knowicdge and holy re. &. nicaus. gerente of God.

Sccondly, by greater gaine, I meane godlineſſe, with a minde content with her lot. Foz nature is content with fewe things, liue not by opinion, dut accozving

to nature. f Thirdlp,

The miſe— r. le ſtate a coue- tas map,

The third member.

Thirdly, knowe thou that vnſaſiable Incom- conetoulneſſe cannot defend hers in time modities ofaduerſitie. of riches, ' Fourthly , remember that the loue of

riches doth bzing men into many dan

gers.And that onely,the enemies of lear.

ning and vertue , doe greatly eſteme

ſhem 2: and that they are the cauſe of all

confuſion.

Fiftly, viewe rather the wozthy exam ples ofſuch as haue vſed their riches weil and conneniently.

Sixrtly,thou knoweſt that thou ſhoul- deft firſt (@ke the kingdome of God, to whole pꝛouidence thou oughteſt to com- mit all thy buſineſſe and affaires.

Seuenthip, marke me the riches of this wozld, which are ſuch as can make no ſatiſtaction, noz bzing any peace 02 franquititie to the loule.

Finally, loke on the paſterne ofpcr- Chriſts fection, euen our Lozd Jeſus, who being example, p22 in this wozld, was au vtter enemie, both in wozd and deeve to courtouſneſſe.

4. Mozeouer, we muſt endenour to Anger to moztifie Anger, and to reſtraine wzath: be morti- fo: wꝛath is anhozrible monſter: it doth fied. ertinguich the light of reaſon , it buricth Ho» great

# 5 all mi:chicle.

Howe or

amizich

Cauſes of

* Anger.

*

The third member.

eat all vildnelſe, it bzedeth wozldly conſuſi.

cke. ons} it ſubuertelh the lenſes, and defoz.

gainſt which, learne to oppoſe Modeſtie and Battence, as Pꝛeſeruatiues.

ſpition;{ct againſt this, a wile 2 o

meth the countenance, it is one ofthe di. vels chicfe fannes to ftirre vp milchiefe, it changeth men iato beaſts, and tran fozmeth them into diuels, it oblcureth the beautie cfall vertucs, in thoſe whom it poſſeſſeth, it is a fearefull tyzant and pꝛinte of crueltte : ſo dete ſtabie, that wee condemne if in other, though wee our ſelues be poſſeſſed with it: the moze clole

it is, the moze pernicious : it is the plague

and deſtruction of the wozld , it hindzeth aman,from p2emeditatio,oz fozethinking what is fitteſt to be done, and from ſol · lowing ol god counſell.

That thou maieſt hamper this mon- ſer, and by binding it, mateff maſter it: confider with me whereof it rileth.

The flrſt cauſe of anger is pꝛide, a-

The ſecond cauſe is an immoderate

fone of our ſelues, this muſt be modera- ted, with an holy lone of God, and a cha- rit able regard of our neighbours.

The third cauſe is Curioſitie and (us

Thethird member,

of w2ongs, and an eaſie winking at ma⸗ ny faults. |

The fourth cavſe is a lighines of mind, eaſily hearkning to cucry accuſation: withſtand this with wiſe adaiſe , and mature examinalion. |

Che laſt cauſe is Inſolencie, Which maketh that we cãnot en ure our neigh⸗ bours. becauſe we haue noregard of their infirmities : this may bee holpen with knowledge of thy (elfe, who maiſt alſo of- fend, fo2 ns man,ercept God onely,isper- keck. |

Theſe things being conſidered, vſe theſe . foure remedies againſt this milchiefe, Remedies

1. It is mente to pꝛeuent anger wiſclp, befoze it bzeaketh fozth.

2. The fire of anger muſt be quenched, as (one as it begius to kindle.

3« Che heart moſt be armed with pa - fience,which is neceſlarie foꝛ Chailttans,

4. Commend thy ſelfe humbly,e hear- tig to God, who mult gine the grace to vle and apply theſe remedies : let him guide and temper ther by his ſpirit.

Now thou art ſonewhat gone fozward Jotes of O man in the encountcring of w2ath:If profiting ſhou canſt reſtraiae at the leaſt the *

f outward

The third member, outward furie,though thou cannot ſo eg

ly, noꝛ ſo ſone bzidle the inward moi

Enuie to be morti-

fied.

What En- tiie ic,

ons: Af thou be aſhamed lo to bemoned, oz to be (ene angry befoze wiſe men: Jf thou canſt recompence other mens euil ſaying sand deds,fowards thyſelfe, with god deeds and wozds: 3f when wzath a. rileth, it dos not pꝛeuent reaſon, but fol. low it.

5. The poiſonof enuie muſt be pur ged out of thy ſoule: fe2 this is a peſtilent wickedneſſe, which changeth a man into the Cate of the dinoll, and an vnmerciſul fiend: For it is ſorrow of the proſporitie, and good ſucceſſe of our neighbours affaires. So that as (bry/of ove ſaithʒ An enuious minde is euer ſadde. And Baſ, All the bleſſings of his neighbour, both inner and outer, both of body and mind, doe grieue an enuious man, and

his good ſucceſle, he counteth his own

calamitie: Euuie is ſo foule an euill, that the enuious man dares not bewray himſelfe:thereſotre he counterſeits glads nelle, but he burſts inwardly,

Fler thereloze enuie O man: hozrible is the nature and diſpoſition of enuie : fo;

it is trikcn with ſoꝛrowe: and in ſtead of p2zailing

The third member,

the bountie, mercie, and god- neſſe ol God, it becommeth an enemie to God and man, fo whom nothing is ſo heauie and troubleſome , as to entoy the bleſlings ofGod,

Wewe the picture ofan enuious man, deſcribed by Gregory: The rankor of A picture enuicſaith hee, when it hath corrupted. of Enuie. theheart, the outward parts bewray the madneſſe of the minde : the colour becomes pale, the eyes caſt downe, the minge enflamed, the members waxe coldithe cogitation is enraged, the teeth gnalſh, and when the hidden hatred groweth in the hidden corners of the heart, the incloſed wound ſeſtereth the conſcience. To mortifie enuie,

I. Be thou lo minded, that thou ad- Remedies mire no humane thing at al, as being cal led Io the participation of true and efer- nalbbleflings, not to vaine and tranſito- rie things: ſet thy deſires and affections on the actions of vertue, and Envy ſhall not iurpꝛiſe thee, ©

2. Hee that defireth to be free from Lib. p. theplague of Enuie, faith Gregorie, let Moral. him Joue that heritage, which the number of heires doth not ſtraighten, which

The third member;

which to all is one, and to euery one i whole, which appeareth to be ſo much the larg er, by how much the more the multitude of them that enioy It, is en- larged.

3* Conſider that tbe giffs and graces of our neighbours are ſo pꝛoper fo them. ſelues, as that Gob many waies doth communicate the vie of them to others.

4. Call to minde often the miſchiefes which flow from the fountaine of @nnie, the greeaouſnes ok the ſin, 4 how hardly it is cared, Take thou away enuie; ſaith D. Auguſtin, and then that which I haue is thine: Iwill take away enuie, and then, that which thou haſt is mine. And Ambro/; Flee enuie which is wont to rent, not ſo much other, as him that

| doth poſſeſſe it.

Pride to 6. Pꝛide, which is defeſfable in a Chi be morti- ſtian man, is to be moztifled; Ihe bo. fied. ginning ot all ſinne, ſaith the ſonne of Sprach. pride: Which beeing the roote

of all vice (aith Gregory, is not content

with the overthrow of one vertue, but raiſeth it ſelfe againſt all the faculties of

the mind, & is as it were a generall in-

fection, corrupting the whole _ | a>

The third member.

Dis it, and ſhunne it: foz a pzoud and A proud ambitious man, can neither endure a ſu- _ periour, no2 an equall ; Pe hunteth alter falſe honour, and negiccteth true honovr : he ſetteth himſelfe againſt God, whom he robbeth of his honoz, that he may con- ney it to himlelf, againſt all right and du⸗ tie: he neuer wayeth the miſeries of luch as are like himſelle: he neuer conſidereth his owne weakencſle, noꝛ Gods power: he neuer obſerneth noz feareth the ſharpe thzeates of God againſt pꝛoude men: fo conclude, he hath loſt all knowledge of

Now fo the end thou maiſt deny and Re medies ouercome this vice of Pꝛide: again(t

1. Dell with thy-ſelfe, and knowe — thine owne wants: now thy ſelſe, © how many things ſhalt thou finde, that hall offend ther!

2, Set befoze thine eyes the example of the Donne of God himſelfe, who beinge declared to be Loz2d of men g An- gles, pet whiles hee was conucrſant in this wozld, he was a perfect patterne of humilitte, contempt of wozldlie glozie, and conſider the dangers that are wont fs accompanie great pꝛoſpctitie. -

nd

The third member,

How to And wilt thou get a perfect knowledge - come by of thy ſelfe, and a true humilitie, Which the — are the deadly enemies of pzide ? Reade ledge of and medifate diligently the ſacred holy thy lelfe, truth: Conferre the ate of vs, who are men, with theconditid ol other creatures: Examine and enquire rigoꝛouſip into thine owns life : Conſider how many things thou lackeſt which are infinite in number, aboue thoſe thou haſt: Compare this date of ours, with the tate of out firſt parents befoze they finned; Marke who they be that pꝛaiſe ih and ho they be that diſpzaiſe the: Take a liuely — of the tribunall, ol the moſt wiſe, iuſt, and omnipotent God So ſhalt thou abate thy p2ide,and be humbled, 7. Aloth is to be-moztiffed , and the Dulneſſe mania wearinefle of the mind, dulneſſe in ſpiri- andcoloneſſe is fo be ſhaken off:Jmeane tuallex= The dzowsie wearineſſe wherewith erciſes to thehcart is burthened and depzelſſed, ſo be morti- that it can doe nothing willingly-where- fied. by tbe whole man is caſt downe witha What it is guggich lazineſſe, t a continuail tedious neſſe occopieth theminde , whereby the mind is ſwallowesd vp and poſſeſſed with

a faint languiſhiogylo that it is hindgedby

The third member,

a clondie darkneſſe and confuſion of it lelle, that it is na: able to frame a ſperch. Whereof riſeth a li | „ 03 frozen coldneſſe. |

Lukewarmenelle in this plate, is a. certaine daineſſe in him that is going on Luke- in the way of life begun, now being al⸗ warmenes readie, either wearie oz elſe diſcouraged hat it is. with the loade of the burthen, 02 diffical. lie ofthe iournex, & as it were, fainting in the wax. he ſitteth him downe, and goeth no moꝛe ſozward, This lokewarmnefle, maketh a man | to pzay, without attention, ę ſeruencie of Effects: the ſpirit: To meditate heavenly things, 7+ without due ſenſe , affection oz fruite of 2- bis vnderſtanding: Bardi doth hee rid 3. bimleife from frequent cdncourſe of mens 4- Seldsme doth hee gather his wandzing mind home to his owne heart: Þe view- 5. eth himlelle, as ii were, thʒough a latfice, - without repentance,oz purpoleof ameny- C. ment: willingly doth he range abzoad, to teliene his tediouſneſſe: e ſolaceth him. 7. lelle, with vaine delights, and cogitati- dus, hers and there, ſought foz : Pee tal- 8. keth freely of other men, and ob erueth

and repzoneth other mens woꝛdes and 9+ O dads:

The third member,

10. dõrdes: Buthimlelfe grievovlly taketh | . and cozrection : Dee auoideth all labour, neceſlarie and fruitfull to his ſalvation : Pee obepeth lawes , but lowly, cold, and with loathſomneſſe:Þe ſ(e@keth bonoz and eſt mation of men, and deſtreth lo pleaſe idem: Yee neglecteth the holeſome vie of the Sacraments: He lelvomee lightly hcarcth godly Sermons : Pe ſhunneth not the occaſions of ſinne,bnt pzeſumeth ol bis owne ſtrength : He pampers him= ſelfe, and liberally be ſtoweth on his own carkaſſe: Me calles to minde his old man- 17, ners, and the pleaſant life of wozidlings, ſo that he is not diſpleaſed with wozidly

ple aſurts, but rather appzoueth them. Thereſoze fo take away this tedionſ.

nes, heauines, and dulnes.

ads Pꝛap to God to deliuer thee out of thefe es neceſſities. Day vnto thy ſpouſe: Drawe me after thee, and wee will runne after the odor of thy ointments or perfumes, 2. When thou feeleſt, ſaith Bernere, an heauines or dulnes vpon thee, doe not yeelde vnto it, or ceaſe from a ſtu- die of Godlines: Byreſiſting, thou ſhalt ouercome: thou ſhalt reſiſt, by retur. ning

Tho third member. againe

danger, fo fall backe vnto his old ſnnes: There is danger, to leeſe the fruit of the labour beſtowed,in the life wel begunne: There is danger of a greater fall, if that dulnes be not ſhaken off: There is dan- er neuer lo recoucr out of the gulls of that languiſhing and fainting.

4. Remeinber the vuhoppie ffate of the lakewarme nan:wherein he con no long while be quiet, but be ſhall be bered with the cogitations and {cruples of his own conſcience: pea the bery lothſomnes it (cife , (if there were no other thing) wherewith he is holden,zclnot but greeus him and wound him.

2. Coldnes is an affection, whereby a man loucth indeed, andchoſeth a better

trade of life, but he hath no power to dil. 1

thy labour the dangers in the which Danger] int man doth ſtand : Chere is of luke.

war nes; .

Coldnes,

patch himſelfe from thoſe buſineſſes and What it is.

occaſions, which either hold him in iin o ſtay dim front the tate, e rule of vertue:

03 taſteth him into ſuch ſinnes,as can ba

by no means excuſed. And ſu much the greeaouler is the (al,as the degree of holi⸗

nes, from wherice we fall,is 8 2 1. Fun,

Thethird member“

Remedies 1. Fielt therefazethou wiilt beliberate” ofa newekinde af ite, moze earneiſtiꝑ to be purſued, by a renouation ol lerious re⸗ pentance and faith.

2. Peditate with thy ſelle on thy end, which may be ſodaine, and cannot be a. noided, andother the laſt things which follow death.

3. Conſider, that Yypocriſte and diſ- ſembling, is molt odions to God. A ſim- ple naturefaith Bernard. ſuch as God 15,requireth ſimplicitie of heart: woe be to the ſinner, that entreth the land two waies, for no man can ſerue two maiſters.

4. Hiewe and waigh the life of luke warme, & frozen cold men, that knowing it, thou maieſt diſlike it, c difliking it in o ·

thers, thou maieſt amend it in thy ſelfe,

Puſillani- 5. Cowardneſſe and feare muſt bee

mitie to moꝛtified : fo2 when a man is entred the

be morti» Way of Chaiſt:the mind, many times, is

hed. _— por griefe, bo pad ors of ſome cuill, oz danger : 0} by deſperation ol ſafetie 03 delinerance from ſome euil, oz danger pꝛeſent.

But bee not diſmaied in thy minde!

Peare and pzap tohim,who ſaith; Say | to

from the tempeſt

The chird member, to the faint harted. be of good c and faint not , And lay with-D

* -

durage, nd faint nor f. avid, | did waight for him 4 who ſaued me from my pulillanimitic of ſpirit nc

1273S þ © thon coward?

Feare argueth a baſe minde: conceius a

firme hope of the pꝛouidence of God;whe Exhorta-

thou | with the anguiſhesof ion. —— II tion

Gods pzontdence,Refiſt with a gov cou⸗

rage, and let thy ſelfe, by the belpe of Gods ſpirit, againſt the whale rout of phanfaſies , Diſcuſſe, ſaith Gregor7 the miſtes of mourning, leaſt thou, who in the time of tranquillitie , didſt thinke greatly of thy ſefe, inthe time of per- turbation, doe confound thy ſelfe, with

the terrors of thy baſe thoughts. adnenture God will bzing thee ,

1 Good ef- by this As

Puſillanimitie, to a tudieofhumilitic, f. that by it,that loftie pzide(which euen in Nod actions, lieth in waight,cuen ſozho- ly men)may be laide flat, oz hee hath a

purpole,to purge thy loule,of that affecti- | on of lelielone, whereby oftentimes thou

art wont lo pleaſe thy ſelfe, moze than is

mee.

G 3

Hod

+ The third member,

Comforts How be it; what is it, that thou nerdel againſt greatly to feare; oz be amazed at? ſundry 1. Is it the Croſſe or AtfhRion? lorts of At thou be godiyg the crolle and aflict. care. on is to ther inemtable, oz not to be (hun. The croſſe ned :it is pofitable , honoznble and glo- rious: it tonkirmeth thine adoption, it ro. ' nowneth thy vertues: it baniſheth bi ces, Beare therefoze the rolle with a god courage. Sickneſſe 2. Doelt thou * the ang wire „ ficknes?Thy body is moz(ali,ſhere is no cauſe then that thou ſhouide ſt feare fick- nes. which leadeth to death! Sickneſle b:edeth hollome Philsſophy: to wit, A meditation ol death:the vices ofthe mind are cored by the diſcaſcs of p body : thou lcarne ſt to abandon ſelfclone, and the love cf the world, and to hope fo2 a bet- fer tile: Faith, Pope and Jnuscation of Cod, becomes mo2e ardent. Art thou afraid of the lolo of wozld. J oſſe of ly — | CTruſt in God, leane on his mo holy pꝛomiſe i, ſurely Gods truth is immous· able, bis power im pꝛegnabie, bis boun- tte immeaſurable, he will gotleane the, _ boy loꝛlake the. 4. Doth

( arthly things.

The third member,

4. Doththeterror of death trouble Death, thy mind?

Caſt off the feare, Which incredulitie that is to be baniſhed, doth ſtrike into ther: compare the coarſe of this life, with the laſt period oz end thereof. Art thou not tolled with perpetuall miſerie? It thou be wile , with the wiſe man, thou Eccles. 1. wilt (ap; Vaniticof vanities al is vanitic. Commo- Be not afraid oſ death, iuherb thou ſhalt dities of be deliuered from the tyzannis of ſinne; death. from the ſnares of the wozld ; from | the temptations. of Sathan-; from the rage ol falle bethzen ; and ſhalt come to the pozt of felicitie, out of the ſine of e- uils, eternall : death ſhallnot touch thee, becauſe eternall life is pzepared, pꝛomi- ſed, ſealed and confirmed te thee in Chiilt — — thou (halt haue

5. Doſt thou tremble at the aſſaults of

Satan?

God doth furniſh his with ſtrength, to reli Satan: Being vpholden by the wil⸗ dome, uigilaucie, and intuncible power cf Chzilt thy head, cal vpon God, take vnto

thee chꝛiſtian patience ecdltancy, with the ſhield of calth, and the 3 ſpirif,

4 Fan

| The third member.

and by Gods grace and perſenerancs thou ſhalt be ſafe. | 6. Art thou aſtonied with thy ma- Finne, ny, and great ſinnes; | "os | Behold the remiſſion of all by unn ſealed vnto thee: why trembleſt thou: Be⸗ pdold the loue and mertie of God the la⸗ ther, the latiſlaction and interceſlian ot Jeſus Cþziſt, and admit the.comfozt,and alluſtance ofthe holy Ghoſt. Thelaſt 7. Thou quakeſt tor teaxe ofthe laſt iudgemẽt Indgement and Tribunall. Be of god comſoꝛt, and ſettle thy ſelte thꝛoughlx on the pꝛomiſes ol faluation,fo olten repeated in holy Scriptures: The loue of God the father, and the covenant of his grace,thzough the latiſfacion ol his ſonne Jeſus Cyꝛiſt, is immutable ,. and he ſhall bee our Patrone, and Aduocate in that judgement. Thou foz thy part as Daily re- often as thou ſinneſt, ſo often returne to pe 3tance, Gad, by arenewed repentante and faith: appꝛehend the grace of God the father: che merites of Jeſus Chꝛiſt: the conlo- lation of the holy ſpirit, whois the ear- neſt of our inheritancs : beare the mas nifeld aflictions of this wozlde, —— —

The fourth member.

patient minds : & ſeting thou haſt acceſſic vnto the Thzone of grace, pots out the pꝛaiers to thy God i ſigh and ſend vp thy affcctions, and thy hope ſhall not bee confounded, bat thou halt enioy bn- yt aks able felicitic in heauen. Amen.

The fourth member.

Profice viteria. Goe yet further forward in attaining righteouſneſſe.

en we haue denied vnrigb⸗ I V * pzocede to. - _— attaine righteouſnes: Acco: - ding to that, Ceaſe from euil, & do good: vertue muit ſucceed in the place of vice. Nou in licking after ſhe way of righte- ovines and life, beware thou decline not, cither to the right hand, az to the left. Let vs then In vertves, and with a goe forward good courage. In turtutibus & In virtute.

Concerning vertues, knowe j they are Vertnes

great gods, tobe deſired fo; theleines: Gods gifts that they are the gifts of Gov moſt pꝛeci ous , and with moſt earneſt pzaier and deſire tobe begged of him: And il thou obfaine them, God is fo be thanked, who G 5 hath

| Nie fourtlimember; hath endowed ther with lo great graces, The firſt care muſt be, to attaine them The next is, to keepe them when they are gotten.

How ver. Tyouſhalt both get tbr and keep them tue is got- Firſt, by the frequent vſe of godiꝑ paa⸗ ten and er: foz God doth both giue. andencreaſe

kept,

his gifts to thole that alke of him, Secondly, by a god courage, which we muſk bzing to the attaining ol iuſtiee, foz vertue of it (elfe is labourſons, and the nature of man if it be not vyheld is verie pꝛone to euill. 8, CThirdlp, by an ardent loue of bertue: foz Lone ouercomes all difficulties, and is (frong as death, as Saloman ſaith. 4 By perpetuall vie and exerciſe: foz they are as the talents, which God bp no meanes will not haue to lie idle: bes that doth not gofozward, in p̊ rate of vertue, both goe backward. But in this lee one thy Paiſter Chꝛiſt Jelus, who is the perfeg patterne of life and death, Now by gods grace wozking with thee, thou ſhalt walke from vertue, to vertue: thou ſhalt erercile vertue, fo; vertues lake: thou ſhalt pzactiſe vertue, foz the jous of God, and to his glozie. 2, Thou ſhalt goe ſozward in vertue,

with

The fourth member,

with a good courage and willingly. Fit, if when thouſetteſt thy arũ ſtep How te on the thzcſhold of any vertue, if thou goc for- haue a rcſolute purpoſe, in thine owne ward. will, to tollowe that vertue, e vppon ena⸗ rie ocraſion to put it in pꝛactiſe.

Secondly, ifthen ſo Hemet perſeuere inthe purpoſe, i pzactile of that vertae, that thou (offer not thy ſelfto be dzawne from it, by any temptations. Thirdly,if where as oqr cozrupt natur ellaemeth the countenice of vertue to bs lower, and her ſeruits bitter, thou on the

tontrary, doe eſtteme her ſo beautiful,

der ſeruite fo ſweet, p not only any thing

cannet plack thee from her:but alſo thou Vertue, doeſt falff! all her duties, with great beautifull cherfulneſſe and alacritie, Thou ſhalt & ſweete. pꝛocird therefoze: Firſt trom a firme par,

pole to p2actile, from pꝛattiſe to a per

fect habite , being able to refift impedi-

ments : from thence thou ſhalt aſcend to

an alacritie, i ch@retul delight tobe euer Degrees doing ſome or ſteps,

ged, taſtice or righteouſneſle. Satan, Juffice 03 — doth cSp;ehend

in it ſelf, al vertues : o that this is pvery bead ot al chziffian vertu ol religion, cha· rite, holines : which dilcerneth exactly, e pzacnileth cherfully 3

The fourth member. The pro- This giueth to euerie one that is his

pertic o owne!

Juſtice, To God, that which is his owne, *

To God ? To Man, that which is his owne.

glory, I. Concerninge Gods due.

Why, Juſtice gineth to Gov Glozte, elpectally, by ſtudie of holines, and Religious pie lie: fkberfoze glozifie God, fo; chou owe vnto thy God, glazie.

In reſpect of God himſelfe. Gods In reſpect ol our ſelnes . i Conſider God himſelfe : The nature of

nature.

Tim. 1 GDTD is molt gloziotis, the | + the Pſal. 113. greateſt, the faireſt ; Thou art His com- dp bis commandements to glozifle —

mande. Embzaſe his (wet pzomiles, tremble at

ments. Hishozrible thzeats; confemplate his acti Promiſes ons and wozkes, wherein his verfues, there as p:omiles and thꝛeatnings, doe nofably Hisbene- ſhine, to wit: The benifits ol our creation, fits. Conlernation,Redemption, Interceſſion, Sanciilication, æ Gloaification:Pis won⸗ Iudgmẽts dettull iudgments, rather to be reneren- Rom. 11. ted then ſearched. pet alwaies right e iuſt. Miracles, His miracles,may be added; Jsnot$ end of all his diuine vertaes , comandements,

pꝛomiſes, iudgements, thal he ſhould be

g'0zifled. Let vs conſider our ſelues? bi

| The fourth member;

hold the Image ot God, to the which _. . we were created and are regenerate,and7 he image whereby we hane a fellowſhip with God of God, and a partaking of his vertues, both al ; tare vs to glozttie him; The vowe which Vor. in we made in our Baptiſme once, and in Baptiſme, receining the ®acrament of the Supper, Thesacra we often renewe, doth bind vs to glozifie 2": God, manie excellent commodities which we enioy doe fozce vs.

Gine therfoze glozie to God, and thon ſhalt baue peace ut conſcience, which pal- ſeth al mans vnderſlãding. Bis bleſſings

Effects.

The fourth member.

Religious religious pictie, whereby , in beleuing Pietie. rightly of God, thou docſt allo wo bum rightly. | 1. Tim. 6. Miniſter, faith the Apoſtle, in thy faith, pietie, and follow O man Gods righteoulnes, faith, pietie, charitie, pa tis ence, modeſtie. For godlines or pietie, is great gaine, with a minde content with his eſtate or lot. And Seneca ſaiih: A good man muſt be very religious towards God. Now Religion flandeth in two points: In thetrue knowledge of God, In ̊ true worſhip of God ſo known Truſt Firlt thcrefoze thou muſt learne to know the true God aright,as he is reuealed in the bake * know» ek nature,whichis the frame of the won, ledge of | in his wozd, whichis the hoty ſcripture: God. and herein conliſteth ch;iſtian wiſdome. Let not the wiſe man, ſaith TJeremy,glo- Ierem. 9. ry in his wiſdom,nor the ſtrong man in his ſtrength, neither the rich man in his riches: put let him ff glorieth, glorie here- in, that he vnderſtandeth and knoweth euẽ me, who am [hogah , who exerciſe mercie and iuſtice in the earth, wherein alſo I delight, In the viſible creatures faith Paule, the eternall power and diuinitie

The fourth member,

diuinitie' of God is ſeene . And the Elav.. Prophet E/ay ſends vs to the Law and Yo the Teſtimony: And Chriſt our Savi- Toh our to the holyſcriptures,ſaying;Search ** oh the Scriptures, his wildome malt chiefely be lear- - ned out of the holy Kcriptare; which en- Holy trudeth the rude oz vnlearned, counſel Scripture leth the ignozant oz doubtful, coxrecteth the ſinners oz offenders, comfozteth the beanie oz ſozrowfuil , baingeth backe ſuch as erre a wander, into the way ot truth: bꝛietelp, it frameth aright the whole litt ofa Chziſtian man, All Scrip- 2. Tim. 3. ture, and every part thereof, ſaith aint Paule, is inſpired of God, and is profita- ble to Teach, to Reproue, to Correct, and to Inſtru in righteouſnes , that the man of God may be intyre, prepa« red to euery good worke. It is a ſure word of Propheſie, ſaiih @aint Peter. Hecondly,God being rightly known, 2-

mult allo bes religiouſly wozlhipped of True wor. w. Ketigious wozſhip yeeldeth vnto ip of God, Firſt due humility, feare,toue,hope, God. - confidence.

Secondly, Annotation by pzaler,affen- tion by hearing bis wozd, and ſervice in

the

*

The fourth member,

Ko exerciſcs of religion, , patience vnder the Croſſe; Bau in the pzefeſſion of Chat- 0 Humilitie © t. Be thou therefoze religious towards towards Gov, gininge him lach humlitie,asis due to him, Submit and labiect thy ſelle reuerontly to the Maieſtie of God, both. in mind and body, and conleſſe thy lelfe vawozthy of his benefits, 5 Thou (halt be humbled ta God ward, ik thou confider him, to be thy Creatoz, e thou his creature, Pim to be immoztall, and thy (elfe moztall. Pim tobethoLozd, and thou his ſeruant. im to be the beit, 1,Pet,5, andthy leife the wont. Humble your ſelues, ſaith . Peter, vnder the mightie hand of God, and hee will exalt you in due ſeaſon, Say with Jacob the Patri- arch: Lord J am leſſe or vnworth . all the benefits and truth, which haſt ſhewed vnto thy ſeruants. 1-8 This humilitie will bꝛerde in thee an obedience towards God : fo2 if is not e- nough to knowe the will of God, except ou doe obey him, and endeuonr to put in pꝛadiſe the commandements of God,

which thou halt learned: He 3 the

Genez 2, Obediẽce

The fourth member,

the will of God endurethvor euer. Aud i Joh. ifye know theſe things, ſaith our Dani- - dur, happie are yes if ye doe them. Not Ioh,r 3. euerie one that faith vnto me, Lord ; Lord, ſhall enter into the Kingdome Mat.7, of heaven, but hee that doth the will of my father, whois in heauen, euen hee all enter into the Kingdome of heauen.” Peelde vnto God a due fears 2 At Fears, knowledging the mercy , and Juſtice of God; Feare tooffeny God, whom to of= fend is the chiefe euill. Conceine aterro3 of linne, and the punicher thereof, and pet ſo feare Gov, as that thoa loue bim, as a child dath his father : foz we muſt both fears Gov as our Lozd, and lous p(;1. 147. him as our father, The Lord hath a de- Plal.ris. light in them that feare him, and yet put their truſt inhis mercie, Bleſſed is the man that feareth the Lord, and hath _=_ delight in his commandements- f om.

et haue ye not receiued the ſpirit f bondage, to feare, vz. ſuch a feare, a8 f jv a cannot ſtand with the loue of God.

Render thereſ0ze to God thelone that Lone, is dus vuto him: that is; Jn acknows- ledging the godneſſe and toue of God

Þ towards

The fourth member,

E p fowards thy (elfs,lone thon God; againe

A 28. aboue all things, Loue the Lord your

© © God, and ſerue him, with all your

hart, and with all your minde, He that

loueth father or mother more than me, ſaifh Chꝛiſt, is not worthie of me.

6. The loue ol God is verie diligent in woꝛking: This is the loue of God, that ye keepe his commaundements,

I. Ioh. 5: 1. This loue doth vnite the loner and The pro- the thing loued; io that we lap with perties of Dasid: Like as * heart deſireth the the loue fountaines of water, ſo longeth my of God. ſoule after thee o my God : It bringeth a mutual coniunction with it: for God 1. Joh. 4. i; loue, and he that abideth in loue, abi- - + - deth in God ; It fo rautſheth a man with the loue of God, that fozgetting himſelfe, ba ſeeketh not hisowne but the

things that are Jclus Chzilts, |

2. This loue, maketh vscotinnallis

lo caſt the eyes of our mind vpon God, Man by toue letteth bis affection vpon God, becauſe the minde thinketh on no- thing eiſe: this loue is rong as death, it ouertomes all things, and — come of nothing.

3. It ſo feeveth che minde, that it i is neuer

Thefourth member.

neuer fatiffrd : it neuer fhinketh oz lahtth anie thing vut Gov and dim, the moze it findeth, the moꝛe it wiſheth.

Wewe the creatures, all ars pours ſaith the Apoſtle: views thy ſelte, thou art Chaiſts; viewe Chziſt,beets Gods. 0 by loue thou aſcendeſt to God.

Fire thy depe vpon thy God, as is Hope. meete, calling to minde his loue, and truth in thinges paſt, and expect with patience, his pꝛeſente and delpe foz things fo come. |

Caſt thy care vpon God,and hopein Pal. 37. him, and hee will bring the matter to aſſe. Item. T arric the Lords leiſure, be of good courage, expect the Lord, and hee ſhall comfort your heart: The Lord hath a pleaſure in them, that put their truſt in his mercie.

Hope confounteth not: But hope Obie cis thou from God, ſoch things as fall vn · of our der a Chꝛiſlian hope: to wit,cternall hap» hope. pineſſe, & all things that are necs ſſarie and pꝛofſtabie to farther vs in the at⸗ kai ning of that bleſſed felicifie : hope foz Gods Mercie, with his effectual bleſ. ſing in all things, and that by thy Saul-

our Chziſt Jelus. Yea hope manie D 2 times

Pfal. 147

The fourth member. times contrary fo hope, and ſtriue againſt the ſpirit of diſtruſt and deſperation: And bope thou ſtrongly, conftantly, chere.

fully,

Confidence. Reil thy confidence vpon God as thou art bound: Acknowledging the power and mertie of thy God, and firmely ro- pole thy ſelte therein, againſt whaſſoe- uer dangers happen. Bleſſed is he, ſaith Ierem. 17 Jeremie,' that truſteth in God, and whole confidence is in the Lord, Syrach,33 And the ſonne of Syr«cb, In all thy actions put thy truſt in God, for ſo ſhalt thou allo fulfill his commaunde-

ments. 2. Bee thou alſo religious towardes Adorati6 God, giuing him due wozſhip : Jn ado» or Inuo- ring him, and calling vpon his name: cation of Call vpon him religioufly, acknowied⸗ God. ging him to haue all power, all know⸗ ledge, ans to be pzeſent enery where. But call thou vpon Cod , with a Rules of pꝛelent intention of minds; with an Inuocati- acknowledging el thine owne vnwozth(- on. neſſe; with a true affection of heart, with a deſirs of Gods bleſſinges , ſubmit- ting thy will to Gods will: with har- tie repentancs ; with a —

red faith to be heard, confidence in Chaitt the Sediates, N

body, and to turns away all euill. ry Chziſtian man, is the Loꝛdes pꝛaier, — the ſonne of —— Dilci- ,confaining all things \w — 1 When requires, d 54 donoz of a religious oath, and call Gd oath, bimlelfe to be a witnes of thy ſpeech , as the onely ſearcher ofthe heart, and ifthou doe wittingly deteius oz lye, cet him res nenge the lye 0z deceit. Thou ſhalt feare the Lord thy God, and ſhalt ſweare by Deut, s. his name. Thon oweſt vnto thy God a reuerend Gratitude thankfulnes, waie therefoze Gods bene- fits, with an admiration and ioy,rehearſe fhem,commend them,celebzate them er⸗ tolthem,Acknowledge all god things, as receiued from him onely , both ſpirituall ay rr gius him . 3

The fourth member,

| ly the glozis . Say with the Plalmiſt: 1 Plal.34+ will praiſe the Lord at all tymcs ;1 his — ſhall alwaies bee in my mdyth, Offer vnto God the ſacrifice of thanki. Pſal. 103. giving, and ſay, Praiſe the Lord & my ſoule, and forget not all his benefits. Exerciſe Be not thou either alhamed,oz wearie, of the oz cloyed with the woꝛd of truth;erercils word pri- thy ſelfe rather in the wozd of Gad by — reading, meditaling talking, and confer- Pſal.I, ring with other. Let thy debghtbeein the law of the Lord, & megiue there» Colloſſ. 2 jn both day an Jnight, let the ward of Ciriſt.dyell in-thee. pienvtully-in all * wiſedome, teaching and exhartingoge I. Tim. 4. another, Apply thy reading. | Being alkedarcalon af thyfaith atas ny conuentent time, oz otherwiſe being pꝛoucked. defend Gods truth out of ts holy Scriplures, and be — aſhamed fa 1. Pet. 3. confefle it. Be readie, ſaith Saint Pe- ter, al vaies to giue an anſwere, to eue- ry one that aseth a realon of the hope Matt. 10. that is in you, for euery one that con. fe ſſech me before men, him will J, (aith Chiilt,contcile before my lucher, 'who

is in heauen, * : Be

The fourth member,” 88 Be not llacke ta ſerue God inpub» Exerciſe tique exerciſes of Religion. At appomted ot religi. times , but eſpecially.onthe Waboath, n publi- repaire to the Church, where the Chat. Aue. ſtian Congregation is aſſembled in vat- ,-t lie ol minde, loꝛſako not ach meetings, | neither deſpiſe thou the communion of Saints, but attend the wed of God, as it is mete, vſe the Dacraments,and pzay' deuontlp with the Saints. Let vt not Heb. 10. forſake the mutuall aſſemblies, lait the Apoſtle, as is the the manner of ſome. Doe all to the glory of God: Let all things be done to edifying. l. Cor. io. Fozeouer, obſerue the publique Ec- . 14. cleſiaſticall rites, attending on Religion, Ec leſiaſ- that all things may be done decently and tcall rites in azder, in conuenient time and place. | | 3. Mhatloeuer croſſe if pleaſeth God Paticnce to lay vpon thee, thou oughteſt to beare it vnder the patiently, -foz this is our dutie to God. Croſſe. Cacry therefoze the croſſe, wherewith God doth try thee his chilo,02 chaftice thee in this vale of teares : carry it A ſap with - patience.outly, and with an invincible Rom. 12. mind: Be patient in affilictions ; My Prou. 3. ſonne ſaith Salaman, refuſe not thou the Heb. 12, 4 chaſte-

Vſes of

The fourth member, |

chaſtening of the Lord,neither grudge when thou art reproued of him: For whom the Lord loueth he chaſteneth,

& c. |

God doth chaſtice thee, left thou oal-

the crolle deſt thinke thy ſeife without all fault. Vee

would haue the moze t moze to returne to him, to caſt off ſinne, and to imbzace vertne, that the old man might be cruci- fied, and the newe-man revived. Ve would haue the to pzeuet further lapſes,

and not to ruſh into ſecuritie. Be would

alſo ſtaie other from wickednes by pu⸗ niſhing ther, and that they might ſpedi- ly returne to gd.

Moꝛeouer, the ſeruant and diſciple, muſt b e confozmed to his Lozd 4 maſter. Chriſt is our Lord'and maſter, with whom we muſt ſuffer, if we will raigne with him,

Ood trieth thy faith, thy hope, thy obedience , thy patience , thy-feruencis in pꝛaier: Be will haue bis power and mertis to appeare, in ſtrengihning. e de⸗ linering ther. Ye wopld make thee wearls of this carthly life, e to be ſtirred vp with a deſire of thy heatenly lone. There- hoe beare (hat is to bebozne: porn

The fourth member,

will haue the viaozie. | Be conſtant in faith, and v teld io God

the obedience of thy faith: Perſiſt in this Conſtan-

religious wozſhip of Ged, vy perieuering ce.

bnto the laſt beaih of thy lite, in a liuely faith and loue of God: neither dor thon ſuffer any thing, either pꝛolperous ez ad- nerſe, io remous thee from that heaueniy truth, oz godlineſſe, which thon hat lear-

ned. Be faithfull vnto death, faith the Apoc. 2. ſpirit, and / will give thee the Crowne Mat.10,

of life, lor hee that perſeuereth vnto the end,ihall be ſaued. |

' 2, Concerning mans due,

Iuſtice giveth ro euery man his due; man muſt giue, firſt vnto himſelfe that which is due to himſelfe.

And nert to his neigbbour, that which is due to bis neighbour.

Giue to thy lelfe that which is due to thy ſelle. Thon oughteſt to loue thy ſelſe, and not to hate thy ſelfe , but this lone muſt be holy and moderate, that know. ing thy lelfe,by the helpe of Gods grace, thou maieſt frame thy leiſe, to an holines and righteouſnes, confozmable to the Lawe of God, Thou ſhalt loue thy neighbour as thy ſelfe. And neuer yet | e did

To thy

ſelfe thou owcit loue.

Rom. 13 0 Eph. $o

The fourth member.

did any man hate his ownefleſh, yea he nouritheth and cheriſheth it,everras the Lord doth the congregation, Au.

ſetme ſaith, mY What iu. Juſtice is a libertje of the minde, gi. ſtice is. uing to euery man hiʒ proper right; to our Supęriour reuerence, to our Equal concord, to dur Interiour diſcipline, to God obedience, to our ſelues holines, to our enemie patience, to the needie mercie. Anda man becomming indge of himſelfe, mult (earch himſelſe, with- out partialitie. Enter therefore: into thy ſelfe; Dwell with thy ſelfe, and ſecke not thy ſelfe without thy ſelfe. And as Plaatus (aith : Euer perſwade thy ſelfe it is beſt, that thou thy ſelfe be beſt, if thou cannot attaine to thatzvet at the laſt, that thou maiſt bee next the

beſt. 31 * The know. Firſt thcrefoze thou owelt to thy ſelte, _—_ of our the knowledge of thy ſelle: Surely it is a 1.Cor, 11 Very hard maltet to Enowe onr jelnes; 2nd 1 bathearethoathe Apoſtle, who laid Let 3. euery man examine himfelfe. Item; ex- amine your ſelues whether ye bean the faith. Meare other wile Chziltians,,-as Ayapetus [oz one: We mult firſt * ; uns

The fourth member

this diuine precept , that euery one knowe him ſelfe ; for hee that no- eth himſelfe knoweth God : He that knoweth God, ſhall become lilce to God, but he that hall become like to God, mult be worthy of God, hee be- comes worthy of God, who cõmitteth | nothing vnworthy of him, but thinketh on diuine things, and ij pealceth what he thinketh, and | doth what he ſpeaketh.

Un ſoſloms ſailh: It is the part ofa wiſe man, firit to knowe himſelfe, to vie we what hee himſelfe is: what is beneath him, vhat is within him, what is aboue him, vnat is ouer againſt him, what be- ſore him, what behind him. For this conſide ration hath a fourefold fruite,

Our own commoditic e, our neighbours charitie, the worlds contempt, "andthe

Hue of God. And Bernard (aith , 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 ſalua-

tion. Beeing knowne fo thy ſelfe, thou oweſt of god right to thy ſelfe, a To diligent

Accepta- ble to

God.

Care ot our ſelues

Care of goods, O ſthe

minde 5

Superior faculties.

The fourth member.

diligent care of thy ſelfe , concerning in⸗ tegritie,e holineſſe,to the compoſing and decking ot ihy ſelte.

Now thouſhalt frame thy ſelts to in- tegritie and holineffe $ if thou ſtudie to vile and ozder aright , the things which Ood hath committed fo thee,

Inward,or Whether they be — 4.

Firſt therefoze, when thou knoweſt thy telle, refo2me all the inward gods of thy minde and body, to a rightnes pleas ſing God.

Juſtice therefoze, yeeiding thy lelfe thy right, commandeth thee, aboue all things, to be careful in enfozming rightly, and repairing the faculties of thy ſoule , both Superiour, and Inferiour.

The ſuperiour faculties of the ſoule, are the mind, the conſcience, and the will: Pane a god regard of thefe, and thou ſhalt not be in danger.

Concerning the mind. Gine therefoze to thy minde oz vuder·

What we Handing that which is due to it.

ove to

the minde

Now thou oweſt to thy mind or vn- derſtanding, wiſedome: to thy /udge-

ment, Prudenec. 1. The

The fourth member. 1. The minds attaineth wviledome, Wiſdome by applying it ſelis to the knowledge,and conſideration of dinine and humane things, which are and nete ſarie to the vie of our life, : This is obtained of God: For all wiſ⸗ How we dome, ſaith thc ſonne of Syracb; is from obtaine God. but by his word, for his word is viſdome. the fountaine of wiſdame,and his com- Out of mandement, the orig inall and entrance the word. thereunto, It muſt be aſked by pzayer, By prayer ſaping with S. unman. O Lord give me wiſedome and vnderſtanding, that I may go in and out before thy people. gy com- It is learned alſo by connerſing with panying wiſe men, accoading as it is ſaid; Hee with the that keepeth companie with wiſe men, vyiſe. ſhall become wiſe; Therefore my fon, Prou. Tz. laith Syrach; Apply thy ſelfe to the in- Syrach.G. ſtruction of wiſdome, from thy youth: for wiſedome aduanceth her children, and receiueth thoſe that loue her, & go- eth before them, in the way of righte- ouſneſſe, and purchaſeth them the loue of God.

2, Pꝛudence is gotten by due obler- Prudenes nation, hat is meete to be done, o leſt vndone, what is tobe —

Howe next prudence God, vy vſe and memozieof things, ac-

is gotten, coding as it is ſaid,

Byexperis

cencc.

How to

be per-

fect in

— — —

The fourth member.

that thou maieſt foꝛeſes fo chuſe the god, and refule the enill;and ſearch the means to pertoʒme honeſt actions: that both a · toe and attex thou be wharte, Foz Pꝛu- dence, is like two-Ficed Janus, in euery thing obſeraing, what goes befoze; and

what folſowes after: Remember what

Ariſtotle faith : That man is bozne to two things, vz. to vnderſtand, and to doe, oz wozke. |

Thou ſhalt atchieue it, next the grace of

Longo Prudentia ſurget ab vſu, Prudenceriſeth, by long practiſe or experience.

When thou doeſt deliberate, ſaith 7/o- crates, of things to come, conſider the examples of things paſt; For it thou remember thinges paſt, thou ſhalt the

better deliberate of things to come. Al-

waies Zine eare to that of Syrach; What- ſoeve: thou takeſt in hand, doe it adui- ſedly, and keepe a meane in all things. Now in labouring for Prudence, in this ſort ſhalt thou proceede.

Fitſt, fake connſell of the matter that

Prudence is to be done, o not done: try all things Counſell. atoze hand by counleit.

I, Let

The fourth member,

1. Let the rule of thy counſell be the Law of God: accozding to it, let alt thy cogitations and deliberations be direc⸗ ted: Thy Law ſaith Danidare mycoun- ſaloror: for hep pines e.

2. Chen let thy pzayer, powzed-ouf fo God, traue his helpe, that thou maiff both thinke, and determine thoſe things that are agreeable to his will:ſaping with Dania ;. Teach me to doe thy will O God, for thou art my. Gd.

3. Alter pꝛaper let a diligent inquifitt- on and meditation ol thoſe things woher ·

of thou halt tonſulted follow Foz as S.. Prou. 10.

leman(aith ; T he lips of the iuſt conſi - der what is acceptable. 2

4. Doe not attribute to much ta thy ſelfe, and to thine owne determinations, accozding as it is laid: Leane not to much to thine own wit, eſpeciaily in thine own matters, wherein men are wont to be blinded, Mhercfoze in waigbtte matters

Prou 3.

take aduiſe ot other: I. ſaith Wiſedome, Prou. &.

dwell with Counſell, and am preſent in all wiſe conſultations. -Sccondly, when thou hat taken coun

ſeli,diſcerne aright between all thoſe rea / Diſcreti-

(ons, that are bzought in conſulting. Pere

On.

The fourth member,

Bere thereloze is niꝛde of diſcretion, whereby truths are diſcerned from falſe. dds, certainties from vncertainfies:vn- p:offitable things, from p2oftitable: vnlea- ſonable,from ſeaſonable:honeſt from vn- honelt: pleaſant,from vnpleaſanf, and to conculde, god from euill. Andof theſs which are mozeo2lefſe god, and which are mate oz leſſe convenient, foztime, place, perſon, oz foz the matter in hand. And to diſcerne not onely what is to bee determined, bat alſo how much, and how farrefozth wee onghtto pzocede in eus⸗

ry caule, 2. Concerning the conſcience,

What is Giue vato thy conſcience, that which dueto the is due vnto it. conſciẽce. Thou oaghteſt nat ko wound and vl, cerate our conſclence, but to kope it ſound and entire. i; Three Now thou halt get and ke@pe, a god, meanes and a ſound coaſcience, by the meanes. to get Be diligent pꝛeparation, by ſpzdy ap⸗ good con- plication of reatedy : and by reſozmatt- ſcience, Ol Prepara- 2. That thou maieſt diligently pa- tion, pare thy conſcience : Learne by the laws what is comanded to be done, and *

The fourth member, is fozbidden and fo bee left vndone; Learne the iudiciall ſentence ofthe Law, pzonotincing men accurſed foz euery ſinne: Then examine tine owne conſci⸗ ence ſeriouſlie, accoꝛding to this rule of the Lawe, whereby thou ſhalt vnder⸗ ſtand, what thy Cate is befoze God; heres af a fozrow*will frike thy hart, foz feare - of the -puniſhment due to thy ſinnes which thou haſt committed. 2, Abetter Remedie fo2 a ſozrow- full and wounded conſcience, can Jnof Remedics ſhew peu, than the blod and merite ol Jeſas Chaiſtour Sanioz. Foz the apply- ing whereof vato our ſelues, we haue nede; Firſt, of the pꝛeachng ol the Gol pell, which is as it were the hand of God, offering his grate bnto vs. And then of faith, which is as our hand, receiuing the graces offred. But hers thou mut remember to humble thy = truely”, and to reſiſt all doub- 3. De conſcience is then refozmed, Reforma- when itceaſeth'to accuſe und terriſie thee, tion, and contrariwiſe , beginnefh to excuſe ther, and by the holie ſpirit doth teſtifie dnto 8 that thou art the childe of I

God,

_ The ee

Tro means God, and that thy ſinnes are fo2ginen

goed-pul; die. hen thou halt gotten a gd eu

— ence ſee that thou pꝛeſerue it, and kepe it in laletie: by remouing impediments

and applying it remedies.

I mee di- Impediments, ſome are within ther;

ments to be ſome without thee,

remoued. I Within the are thine own ſinnes: fake away therefoze iqnozance, ſeducing thee from the knowledge of Gods wozd: take away vnbzideled q vatamed affec- tions, by inuerling their courſe from thy neighbour againſt thy ſelfe, oz thine owne ſinnes : oz by inclining them to. God, and our Mauiour Chaiſt : fake a. way wozldly deſires of riches, ** and pleaſures,

2. Without the& the dinell, andthe wicked woz!d are impediments to a god conſcience, theſe mult be withſtwd,

Remedies fo be applied foz the pꝛeſer · Remedics ning of the conſcience are two : Firff, io be appli» thou ſhalt conſerne andnouriſh a lively od. faith:Secondly,thou ſhalt retaine a con- fant purpoſe and ardent deſire io obey God in all things, ſo ſhalt thou pzouide

foz thy conſcience,

3, Concerning the will. Pozxe-

The fourth member. . Moꝛeouet ; which What is due L. e | to the will. Il thou loue thy ſelfe, thou oweſt vnto thy will an holy gouernarent, to bꝛidle it by agovly p2udence ; that being guided, not by the fleſh, but by the ſpirite, it may earneſtly will that which is god, and niil that which is euill: Now it is God, faith Philip. 2, the Apoſt.who worketh in you, both to will, and to performe according to his vndeſerued tauour, | | Pere thou maiſt vſe the (plogiſme , as Prudence they call it, ot Pzudence:whoſe painciples Sylog. 02 pzopolſitions ars fetched from Counſel and Judgement, and the conclaſton from the election of the will. 1 Counſel ſearcheth ont things which are Counſell. a furtherãce to attaine the purpoſed end. Judgement diſcerneth among many Judgemẽ things purpoſed, which are chiellꝑ to be

By election the will deſireth and cho- Election. ſeth thole things, which by right reaſon we haue learned'to be moſt pꝛoſitable fo; our vie :- whereunto if the command of reaſon e pzudence, illumined, be ioyned, it maketh the purpoſe readis fozthe ai on, az to the hand: (o that there wanteth | nothing but execution, oz putting in pꝛac⸗- ile. A 2 But

The fourth member.

But ſe thou pꝛopound nothing to thy will, but that which may agre with the will ol God, and doth tend to his glozie to the knowledge of whoſe will, and to the aduancement of whole glozie , thou oughteſt with all diligence to'frame thy ſelfe. Thus (halt thou ſanctifle the ſuperi⸗ our faculties of thy ſoule, by gluing them that is due to them: wherein thou doeff

a right to thy ſeite.

The inferioar faculties of the ſoulet to wit: The Iraſcible or angry part, and theC*cupiſcible or luſting part, are to be brought in order, that thy affections may be moderate and

holy. I. Concerning the kraſcible or an y part. - ; Vertues Thou (halt moderate oz rule that moderas part ofthy ſoule which is pzone to anger; ting the by thele Ch:iſtian vertues, vz. Foztitude, Iralcible Magnanimitie, Patience, 'Conffancie, Part. Pakeneſle, Mumililie. 1. Furnich thy ſoule with Foxtitude.- Fortitude wherewith it may be armed and pꝛepa- red fo onterp2iſe and endure labour, yea” euen the perils of death, with a Chꝛiſtiun courage, ſo that it may —_—

* * 1%

Thefourth member.

lear out ofthe minds, A may lettle acon- fant truſt in ii. Be of good courage, Pſa. 2. ſaith the Pſalmiſt, and God ſhall com- fort your hearts, Ye that put your truſt in the Lord: Be ſtrong in the Lord, and Ephe. G. in the might of his power: Feare not 1. Pet. 3. their threats, neither be thou troubled. And Saint Pax/ to 7 imotbis, faith i My 2. Tim z. ſonne, be thou of good courage, |

Saint Ambroſe (aith: Fortitude ofthe Lib. 61. minde is no meane vertue, or ſeuered Ofc from thereſt , as if it were at defiance with other vertues, but it is ſuch a ver- tue as onely defendeth the ornaments of al vertues, and preſerueth their right, and is at deadly enmitie with all vices, it is invincible in labours, couragious in danger, rigorous againſt pleaſures, ch eric againſt enticings, whereunto it cannot tell how to liſten, And Chzift. - Fortitude of minde is to vs from him Lib. C;. to whom with the Prophet wee ſings De vita The Lerd is my tortitude&my praiſe, Contempt. and he is become my ſaluation: He is our fortitude , becauſe hee doth ſo ſtrengthen vs with his invincible pro- tection againſt all vices, that neither flattering proſperitie can make vs diſ-

- ſolute,

Who is a valiant man.

Magnas nimitie.

The fourth member.

ſolute, nor frouning aduerſuie deſpe- rate. And now the Lord be our praiſe,

Now thou ſhalt be reckoned a vali. ant man if thou haue ſuch power oner thine affections, that thou canſt maſter them, lo that not thou art is ſtirred and pꝛouoked by them, as they by foztituds are ruled and gouerned at thy becke:Foz the valiant man vſeth his anger as a whetltoane to ſharpen his courage in aduenturing perills , yet as an vnder. ling, not as a commander, neither is his reaſon thereby diſtarbed, bat his affection inflamed.

2. Pagnanimitie oz greatnes of cou- rage is occupied in great matters, and of honozabie account, wherewith alſo the ſoule muſt be enducd that wee ſeeks not bonour fo2 it ſeife , noz greatly eſtieme of humane honour.

Dee is a man of great courage ſaith

Who is hy Gregory: who deſireth eternall things, Magnani: ou ſhalt bee magnanimous, it thou

nious.

contemne humane honour , and enter.

pꝛiſe great thinges fog the glozy of God,

and crerciſe all vertues which tend to e- ternall felicitie, If thou encreaſe daily in courage, and wiſh earncſtly, 2 per ·

| | o2me

The fourth member. lone valiantly whatſoener may further the glozy of God, x the ſaluation of men, thou and inuincible again all iniu⸗ ries and calamicies, which men can lay vponthe, 3-Paſleſſe (hy ſoule in patience, wher- Patience. by thou maieſt endure with a willing mind, i ſtontly beare all enills that come bpon thee, and all troables which thou ta- keit vpon thee, and all aduerſities and troſſes which thou canſt not with hone- tie andgodlines auoide . Arme thy ſelfe with patience, faith Sy rach. 2. the ſonns of Syrach, whatſocuer hap- peneth bear it patiẽtly, & endure what- ſoeuer calamitic patiently. And our Sa · niour Chzilt ſaith ⸗Poſſeſſe your ſoule, Luk. 2. in patience, And D. Peter: Miniſter in your faith patience, &c. 2.Pct.I, No man tau eſcape miſſoztunes, but fo beare milfoztunes patiently , is onelp the part of a godly man: ſoꝛ moztallmen ars boundto beare moztalities;envure the harder things, then ſhalt thou moze eafls ly beare light things. (punttums, . Nobile vincends genus eſt patictia, vincit vi patitar ſi wit vincere diſce pati. A noble kind of victorie. 14 Is

Nine des erces of patienc. | 1 2. 3. 4 5 5. 6. 7. 8.

9. Conſtan⸗ CIC,

The fourth member,

Is patience ! Learne to ſuffer, For he that ſuffereth, overcomes all wrongs that men can offer.

. Cryſoſtome maketh nine degras ol Patience. Che firſt is, to do no wzong. The ſecond is when a wong is done, not to defire a reucnge . The third is, not to requite the wꝛong, but to be quiet. The fourth is, to offer himſelf to beare wzong, The litt is, to be ready to beare moꝛe than he that doth the wzonge deſires. The ſixt is, not to hate him that doch the wꝛong. The ſeuenth is, ts loue our ens. mie. The eight is, to doe him god. The

math is, o pꝛaic to God foz him.

4. Thou oweſt vato thy ſoule con- ffancie,o2 perſeuerance in wel doing: that is, to perſiſi in an honcſt t landable pur - poſe, to retaine alwaies in one rate, the lame minde and will, that thou be not lif- ted bp by pzolpcritie, ne2 caſt downe by

abucrfitte, 02 decline from god to euill.

Hereby thon maiſt ouercome the diffi- cultie of long lingring 02 favit of defectid, whereunto the action of vertue is in dan · ger, when it is dzawne out by length of time. Get this grace, by Gods helpe vnto thy loule: p thou maiſt haue a wil per⸗

The third member.

ſeuert in the action of verfnebegun, fil thou haue fully perfected ii: Pzay vnto God, and he will ſay vato thee: / am the Lord thy God, taking thee by the Elay. 41. hand, and ſaying tothee: Feare not: I have holpen thee : Feare not © /acob, that art a worme: He will ſtrengthen thy weake hands,and thy fecble knees, and makeſthy feete to ſtep aright,

But let thy will bee firme to perſiſt in faith, and the wozkes of faith, and to re- ſilt thoie things which hinder them. Firſt 1 pedi- Datan is an aduerſarie, whom thou muſt , withſt and, being ſtedlaſt in faith . Se⸗ condly., the very length of time, often b:eedeth a vaine feare , but in thy God thou maieſt doe all things. Thirdly,the wozlo many times affrighteth vs with his bugges, 02 furneth vs aſide by his cramples: But labour theu, 4 thou (halt bane thy byer, after wearines followeth me te fr thy hope (hal not confound

e.

5. Indue thy mind with makeneſſe, which may lo appeaſe the angry fo2ce Mecke« therof:that it offer not violence toreaſon, ne ſle. oʒ remoue her out of her ſtate , but may make thee readier to pardon, than to re⸗ nenge. 13 By

The fourth member,

Angerto By mutnells therefoze anger muff be be rerai- refrained 03 bꝛideled: Walke ſaith the ned. _. Ayoftle,in all meckneſle and humilitie, Eph. 4. forbearing one an other, and forgi- IX. z. uing one an other, in modeſtie ſnew- ing meckeneſſe to all men. Item, Let vs behaue our ſelues in much patience and long ſuffering and mildnes, in

the holy Goſt. Eph. 4. By merkeneſſe defire of reuengs Colloil,3 Which riſeth ol anger muſt be reſtrained oʒ cut off. With patiẽce ſupport ye one an other, forgiuing one an other, if anie man haue a quarell againſt an os ther, even as God for Chriſts fake hath forgiuen you: not rendring euill

for euill.

Il thou be merke, thou ſhalt be actep. table to God: The Lord receiueth the meelce, he heareth the prayers of ſuch

z be gentle: The prayers of ſuch as be humble &meelc haue euer bin accepta- ble to thee, laith Iudieh: To (ach be ſent his ſonne: To preach to the meelce he ſent me: To luch hee giues his grace: To the meelce he giueth grace: Much

pe dircaeth in all their actions, He ſhall guide the mecke in iudgement, he m 8

we FS. IS. I a ZE

— —

The fourth member,

teach the gentle his waies.

6, Thou oweſt humilitie to thy ſoule umilitie

which may make thee not to ware pꝛoud ol the ſloze 03 wozth of any graces, but in acknowledgement of thine own infir- mities to pzefer euery one befoze thy ſell.

In humilitie embracing one another, Item, Declce your {clues inwardly,with lowlineſſe of minde 3 for GOD reſiſteth the proude, and giveth grace to the — your ſelues ther- fore vnder the mightie hand of God, & he ſhal exalt you in due time. My ſonne faith Syrach, behaue thy ſelfe humbly,

better than all that which the world eſteemethi ſo highly: The greater thou art, the more humbly behaue thy ſelfe, and the Lord will loue thee : for the Lord is the moſt high, and yet he wor- keth great things by the lowly and afflicted. And Chry/o/ſome laith; Nos thing is to bee compared to the vertue of humilitie: for it is the roote, the nurce, the prop, and band of all good- neſſe. And aint - Auguſtine, It we will attaine to the height of Charitie, wee muſt firſt thinke of the foundation

of

1, Pet. 5.

apply thy ſelfe to the lowly: for this is Syrach. 3.

The fourth member;

of humilitie. And Baſt: Humulitie is the

ſafeſt treaſury of all vertues. Anſalme reckoneth ſenen degrees of he- Seuen de. militie: Che firſt is to knowe thy ſelſe to rees ef be contemptible „The ſecond is, (o be ſo⸗ humilitie, rp fo2 k. The third,to confelſeit . The fourth is,foperſwade the ſame to other in time and place. {The fifth is to beare it patiently when other repozt it. The ſixt is, to take it in god part when thou art vled contemptibly , The lenenth is, to

accept, deſire, and lone the ſame,

It muſt needes be a great ſtrength in the mind that hal aſcend to theſe degrees. Mhoughſhou do neuer ſo greaf matters, pet count not thy ſelle great: Thou ſhalt become bumble, if thou contemne all wozldly and humane things, and doe conſider the beginnings of thins own be

g. be 2, Concerning the concupiſcible or ting we lulting g part. —— Thon ſhalt moderate thy ſonle, (cil-le — - — is pꝛone to luſt,by thele Chꝛillian des. 3. Temperance, Abſtinence, and

T Continence. - <=PÞ& I. Thon oughtelt to herpe thy ſoule in

58 Tempera uce:

The fourth member.

Temperance: whereby thou maieſt re- kraine and reſtraine ihy luſtes, thy plea- laren e delights of the body, from which, becauſe they be natural, we are the moze hard dzawne, as Sundzp reaſons there are, which

ought to ſtirre thee vp to moderate the ap⸗ pefitos of lult. 3.77

' Fir®,becauſethe voluptuouſnes ofthe body, doth binder that God by his wozp cannot enter info the ſoule of man, to dzawe and conaert it to him.

"Becondly, becauſe bodily pleaſures are baine, ſlipperie, momentanie: euen vani- tie of vanities: leaning behind them re- mozle loꝛrow, repentance, not eaſily ra.

Thirdly, becauſe enen in the very mo.

ment ol time, wherein carnall pleaſures doth entangle vs with her allurements, it doth ſo be witch our mindes: with her popſon(ſhall J call it) oz (wete charme,

Motiues.

that it wholly ſubvieth vs, Let not ſinne Roms, .

therefore raigne in your mortall bo- dies, that yee ſhould thereunto obey through the laftes thereof + But trins againſt the tyꝛunnie ot pleaſures, which a#it'were certaine cruell beaſts doe de-

youre

*

time they be not pzenented

It is an eaſier matter to hinder the firſt motions of the affections, than to rule

their violence: ſet thou therefore vpon the roote of luſt as it were with a

| ſword,

Abſtinenc® 2. Ifthou lone thy ſelle, challenge to thy elle abſtinence and ſobzietie, and vide

them to thy (oule : that thou mateſt keeps

the nutritive power thereof in anholy

Syrach.31 — — —— — —

and dzinke. Vc ſparingly, ſaiſh Ecc

Eccles. 10 aſlicu, thoſe things — ſer —

thee, that thou bee not odious for thy eedines. And the faith: Bleſs

ed art thou O land, whoſe princes eate

in due time for refreſhing and not for

ryot: for he that is moderate in feeding

ſhall prolong his life, Item, Wine mo-

derately drunke is a cheering to the

ſoule and heart: And ſtrong drinke ſo-

berly taken is health both to ſoule and body. Let not therefore your hearts; bee oucrcome with ſurfetting and drunkenneſſe, and cares of this life, &c ·

Chou muſt 2

i I. AW TO

—, — 05 OY ws os

The fourth member, dich ehe ſelle, again thy bodily appe=

tities,which as it is hard fo ouertome, ſo

it is glozions to onercome : fo; the dinell vleth the neceſlitie of the fleſh as a tuft patronage to an inward temptation, :

3. Ifthou wiſh well to th fleſh, lie Conti- thou retaine Continencie and Chaſtitie, nence and and embzace them : that thou maieſi Chaſtitie. keep the generatine poiver of thy ſoule in a holy temperance and ble oꝛdai ned ol God. Cal to mind thele war⸗

This know ye, laiththe Apoſite, and Eph

is know ye, e zan iT, vnderſtand, the no fornicator, or vn. 4 cleane 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 membersof Chriſt,

the; Temples of the holy Ghoſt, Veſ-

ſels of honourꝛſhall I take the members

of Chriſt,and make them the members

ofan harlot?God forbid 2 Item, If any

man defile the Temple of God, him

will GOD dcftroy, Item: This is , Theſ. the will of GOD, enen your Sanc- tihcation, that yee ſhoulde ab- | ſtaine from fornication, and that e-

uery one of you ſhonld knowe how

es

Mat. 5.

Cares for goods of the bodie.

Health,

The fourth member. to keepe his veſſell in holineſſe and

honour, and not in the luſtes of concu- piſcence, as doe the Heathen which knowe not God , And our Santour Chzilt laith; Hee that look ethon a woman to luſt after her, hath commit- ted Adulterie with her alreadie in his heart. And Jerom ; It is a great giſt of faith, and a great grace of vertue, to keepe the Temple of God pure, ancto offer our ſelues a whole burnt offering to the Lord, and to be holy both in bo- dy and ſpirit. 13

2, Thus muſt thou pꝛouide foz gra- ces of the mind: Take a care alſo foz gods ofthe body, by alawfull endenons to pze- ſerue the health ofthe body.

Il therefoze thou lone thy lelle, haue a care of thy bodily health, maintaine as much as in ther is thy life and welfare, that it map be whole and ſound : It is maruellous how much the fozmer tem- perance though abſtinence and conti- nence doe helpe to pꝛeſerue health.

If thy health bee endamaged, apply

Medicine medicine to retouer health, and to auoide Sirach, 38. ſickneſſe: My ſonne, faith Ecele/iaft.cons

ſider diligently What is good for thy | body,

| The foutth member, body and what hurteth thy health, and abſtaine from it: Honour the Phiſitian with due reward, and vic him for ne- . cefſitie ſake, Againe: Health and a good : habite of body is better than gold, and Cap. O. an able body than great riches. Neude moze, Chap. 38. BY | | 3. Thou muſt pꝛouide fo2 externall Care for gods, which they cal the gods of foztane, goods of. (if thon tove thy lelt) luch as are Bonour, fortunc. and Riches,

Let agodly contentment and ſufficien⸗ cie, moderate and gouerns both theſs ſozts: that thon reſt content with thy poztion and eſtate, both of bonour and wealth, which God hath allotted thee, with a thankefull minde to GDD, not deſiring oz carefally ſeeking moze. | Forgodlineſle is great gaine,witha 1 Tim. 5. minde content with his lot: And a mo. | derate man is content with fewe things: Bee content therefore with preſent &. 42 things. Learne with the Apoſtle to bee 7 rontent with thy eſtate: l haue learned, Phili 4. laith hee, In whatſoeuer eſtate I am, P. there with to be content: I k nowe how to be humble, and how to exctll euery where, and in al things lam inſtructed, Is both

Syrach,z1,

1,7im.6,

Honour,

Philip, 4, &,2. ,

Rom.12.

Ph. dip. 4.

The fourth member. both to be full and to hunger, both to a- bound, and to ſuffer penurie. Hauing foode and cloathing, let vs bee there» with content, &c. 1. Concerning honour,

Let modeſtie be the moderatoz ol thine honour ; whereby thou maieſt deſire, purſue, and maintaine thine honour, ſo farrefozth as is connenient, lawfull, and ſ&emely : Let your modeſtie bee knowne to all men : Through mo- deſtie, let euery man eſteeme an o- ther better then himſelfe? The grea- ter thou art, the more humbly be- haue thy ſelfe, (aith the ſonne of Sy. rach. |

Endeuour in the meane while , by godlineſſe, vertue , and honeſt arts, fo get thy (clfe a god repozt among men: foz hononr is an honeſt eſtimation, tonceiued of vs by other men, foz ver. tues ſake. If it may be, procure an honeſt report in the ſight of all men. Item, Whatſocuer things are true, whats ſocuer honeſt, iuſt, pure, louely, or of good report, if there be 5 vertue, any praiſe, thinke on theſe things: for a good

Teh fourth member. good name beter ene ths Wiſe man. | 2. ———— — | Let godly induſtrie bee thy guide in Richer getting thy riches oꝛ wealth;L tay godly, Gelting. that thou ſnouldeſt pray. For Omnia cũ prrcibus feriuda cura poreſi: Prayer, Iſay . any that thou ſhuldelt labor. Labour. Labor emma vincit improbus, As praier with care doth much auaile So eatneſt labour doth prevaile. Perfozme therefoze the duties of thy calling diligently, crpecting an heavenly bleſſing by calling vpon God, andia- bour earneſtly to get thy lining, that thou maieſt eate the labour of thine owne hands, Jn the ble ofthy riches gouerne them Vſing. by a godly poſſeſſion: that being inſtly gotten, thou maie(t hold them lawſally, and maieſt be mallex ot them as long as it chall pie als God: Be thou alone owner Prou 5. of thine owne fountaine, and not [trans gers with thee, Uls them and enioy them, frugally Vii ing. and thziftily : by making thy expen⸗ ces accozding fo thy abilitie, tolerable, KR 2 boned;

Prou. 10.

Sirach. 14

honeſt and-necetſaris — degree. The inſt man ſaith Saum, v ſeth his riches for the benefite of his

T life. And the lonne ol Hracb (aifh, Take benefit thy ſelf of thy wealth or goods.

Pal. 103, And Dan; God (hall fil thy month

Who is our neigh-.

bour.

with good things.

Thus mul thou exerciſe righteout. | rolls by loning thy ſelle in a godly ſozt, giving to thy ſelte thy dus; to thy ſoule that which is due to it: to thy body that which is due to it: to thy externall gods

that which is due to them.

But thou art not bozne' to thy lelte, thon -onghtelt to lone thy neighbour as thy ſelfe : thou mult be connerlant with him. To him thou oweff lone, to vie him familjarly, nouriſhing ſocietie in a ciuill life. Here obſerue two things. Firſt, that euere man is thy nighbour, whether thy kriend, oz thine enemie:whe-

Luk, 10. ther rich oꝛ pe: whether vamellicall oz a ſcranger: whether knowne oz bn- knowne ; eſpecially ii he ſtand in ntede of vs. But among Chiltians he chiefe-

ly is dur neigbbour, who pꝛoleſſett the ſame religion with ds, and therloze chiel⸗ iy fo be beloued. |

Gal. s.

Secondly,

:Thefourth member, - Secondly; iet this bea common rule,

whatſoeverye woulditharmen ſhould doe to you, doe ye the fame to theme

gaine: alt; 736555: N, "3 g

70 4 \Lotinffice therelowboth giut und Juſtice tos

rettibuta vnfs thy neghwenthat whit — thy 7 neig a

i duie fo biin whether! * —— | bour,

Toenery man living generally and 70 every

—— — n man Jis

Toeuerymanituing;-brareowardlyn ving ERAS . 1 ly th&cffects ther toll,, + P 1. Thon oughtelt to-beare a Chai 22 an affection towards thy neighbour:that lence in

is to (ay a god wil, embꝛacing everyman affection.

as he is a mar, and Gods Image, with a

ofminde:being wil - lung and reavdie to rr

delpe o further

neightdut in his buineile no ice than thy lelle in thine iowne:: Endenontr en muchas:thot! cauſt to/pzeſerne Chꝛiſliun Concozd, and peace towards all men. Concord. Acto}ving tothe Charge of the Apoſtle, © |

Ifirbi ppible;; as mack as is in you, Rom. 12, tioepedtably with all men. Effects of

2, Mumu alſo ſhewethe tffects beneuos

of the wel / willing in deꝛde and wozke, lence.

ttach . B 3 fo

The fourth member.

ben. — lation ; e, Cutts: Liberaki-

I. . Heede Numanitie. Deniendttht right of umanitie vn⸗ to any man, being th ſcife a man. But ſignifte thy - god. will (qwardes all men in unt ward geſture arid wozds: oz iuſtice wils:thi fo bee courtectis and gentle to.thy;neighbour. Shewing thy eile eaſe and-tracable infſpegking, in Colo hearing, in anſwering, it#coniÞanying. Fo 3. Be yce gratious or amiabſe, ſuich the a Rom be -4+ poftle. Be'yererieous ont to other, om. 15. Let euety man — ä that 2 02 6 7 25 Concerning Gioitiche:; bh 3 Be not unmiindfoll of Ciatlitit in me- Clullitic. gings.let ſhy-behevionr bequiet;thy can -verſation ſeemely;Let milſtrefſs Cinilitie rule thy ſperch and geſture: foa thou ows deu bnto ihr neighbout, both chunentent ' ſpeech andgeſtare.” ++ 597 b 5 Silenc, & 1. Let her ſo gouerne thy ſpeech, that ſpeech, ett thou maieſt-learce to'keepe filencs, feaſonably, and ſeemely. Neſt, that thou reer

rightly, I. Home

The fourth member,

1. ome time a comely lence is ſea> Circums ſonable, whereby we conceale our mea- ſtances, | ning,02 what we knowe: Bethinke the of filence therefoze afozehand , whereof , and to & ſpecch whom, in what wozdes, in what place and time, with what ſonnd oz voice any ſptech is to be had, 02 not had: what, to whom, where, and whenit is meefe fo kepe ſilence, Weigh thy wordes , ſaith the ſonne of Syrach,as in a ballance, and make a doore and barre for thy mouth, and beware thou ſlip not at any time, and fall before him that lieth in waight for thee; Pray with Dauid: Set a watch Pſal. 1 41 O Lord before my mouth, and keepe the doore of my lippes.

2. Hometime it becomes bs to ſpeake vnto our ncighbour , and to vtter our mind, but yet in due lozt : Me therefoze Circum⸗ that thon conſider the things whereof ſtances, thou ſpeakeſt:waigh thy wozds,Dbſerus time and place,temper thy pꝛonuntiation decently.

3, Let truth eſpecially ſeaſon thy talke Truth. with her attendants:foz thou oughteſt to in our ſpeake the truth to thy neighbour, ſpeech.

Be therefoze moſt ſtudious of truth, Eph. 4. and vtter ary thy neighbour 4 as

Fyrach · 8

The fourth member.

' asthop are in dend, accoding to the mea

Zach. . Pal. 15.

ning of thy heart; ans che inſtruction of reaſon. Leteuery man ſpealce the truth to his neighbour. ſaith the Pꝛophet. And Daxid teſtificth, that He that ipeaketh the truth to his neighbour from his heart, and hath vied no deceite in his tongue: : hee (hall dwell in Gods Ta- bernacle,

Mith truth , iopne firft genflencſle, next fidelitie-both which theu owelt vn- to thy neighbour.

Deale plai nely. and trale with thy neighbour, what thou conteiut ſt aright vtter; what tbon heareſt interpꝛet fauou⸗ rably in thy wozd, and couenantes with thy neighbour. Kepe thy pꝛomiſe flirme⸗ ly. Keepe touch with thy friend laith

Prou 24; Salomon : And bee not carried about

Syrach.

jeſtures.

Atvlez

with every wind but be conſlant in thy

words. | Let Chaiffian qranitie ower thy ge- ſiure towards thy neighbeur, that they may be framed towards eurry oi e, as is convenient; with comelp behauiour: let this be thy rule: Shewe thy ſelle in beha- uiour and geſture, ſuch as thou wouldeſt be counted: And be thou inwardly ſuch indeede,

The fourth member. indede,as thou laboureſt to appeare out- wardly. | | 3. Concerning liberalitie.

Thou oweſt vato thy neighbour god genefi- turnes and bencfits,therefoze acco2ding cence, fo thy abilitie thou ſhalt helpe thy neigh- or liber a boz. both with thy purſe and paines thou litie. ſhalt communicate with him thy gods, what thou maieſt and oughteſt ; Let thy Prou. q. founrames faith Salman, flowe forth, and let the water ſtreame in the ſtreets, but bee thou ſtill owner of the ſprings. Doe good vato al, but ſpeciallyto thoſe Gall. &. of the houſhold of faith. But doe good Mat. 5. to thẽ alſo Þ hate you, &c. Item. Accors Syrach. y ding to thy power help the poore, giue and 1 4. cheerefully: for God loueth a cheerefull gluer.

To thy Benelicence adde Chaiſtian Gratificas gratification, whereby tþzough thy curte / tion. ſies and god turnes, thou doſt encourags tby neighbour in well doing, that he map goe on to the end of that he hath wel purpoſed : Light thou therefoze an other mans candle by thine : feach the wax fo the wandzing : gine faithfuil_counſell: communicate willingly holſome voctrine: farther thy — in the

5

The Hurtk member.

of ſome honeff ſuction, and ofher things neceſſarie Thel things thou oweſt to cnery man. To ſpes To lome (peciall yerſons we owe alls ciall men. ſome ſpeciai vutics'Both tu hartie affec- tion, and willing effects. As, To ſuch 1 Co our neighbour being in mile. as are in rie, we owe, Compaſſion and Commiſe⸗ miſerie. ration, oz the bowels ol mercie: ſoꝛrowe therefoze with thy neigbbour in his mi⸗ ſerie, out of an earneſt affection of loue e Coll.3. deſert, and ſfudie to relieue him. Put vp- on you as the elect of God, holy and beloued,the bowels of cõpaſſion. Item, I Pet.1, Be ye at concordʒhaue a feeling of one another miſeries:loue as brethren, & c. Heb, 13. Item Remẽber thoſe that are in bonds, as if you your ſelues were in bondes with them. Haue compaſsion of thoſe that be in aff: tis, as if you your ſelues Rom, 12, were affli&ed in the body, tem, Re- 10yce with them that reioyce, weepe with them that weepe, 9 iif To certaine ſtates ol men, we owe alſo Affection and Duties. Giue therelo ze (0 Enery one their due, To our Reuerence, and ſuperiours, Obedience.

The fourth member, To the F Reliefe, or

poore, 2 Almes,

Tothe Pilgrimes ; Hoſpitalitie and

or ſtrangers Entertainment, I. Concerning our ſuperiours,

Gtue vnto thy @uperiours, fic, reue · T he ſupe⸗ rence oꝛ woꝛſh p. That is,ſ& ton giue urs. due honour t reverence to ſuch men as Reue- eier in age tate, gilts, oz otherwile, are rence. thy tetters. Giue to every one, ſaith the Rom. 3. Apoſtle. his due: Fear, to whõ feare: Ho- 5 nour, to whom honour belongeth. Riſe Leuit. 19. vp before the gray head, & honour the perſon of the aged, Item Feare God, ho- nour the King, For he that feareth God, Syrach. 0 honoureth his Prince, ſaith Cæcieſ. f

Secand!y, we ought to peeld obedience Obediẽce fo thoſe that lawfully rule ouer vs:ſo that wee muſt not onelp heare the lawfull charge of our ſaperioar,vnt : iſo ſtudie to perfq2me it. Obedience, ſatth Samwet,is Sam, i . better than Sacrifice. And Greg, By Sa- £ crifices were offred the fleſh of other creatures:by obedience our owne wil is mortified: in that our will is ſubiected to the vrill of another for Gods cauſe,

And Bernard, Chriſt rather than hee would looſe his obedience, loſt his life. 2. Con-

The fourth member. To the 2 Concerning the poore. 5 3 CON Giue almes to-the po2c,that thou © miiffrel&ve theice want by thyſapply,

No precept is more vſuall faith Cyp. among the precepts of Chriſt, than that we ſhould inſiſt or be deligent in gi⸗ ving of almes, and not be grredie of earthly poſſeſſion but to lay vp treas ſure in heauen: Sel} your poſtesfions ſaith hie, and giue it in almes; Ana- gain; Lay not vp treaſure for you ſelues on earth, & c. If thou wilt be perfect, goe, ſell all that thou haſt, and giue to the poore, and thou (halt haue treaſure in heauen. Ts conclabe, He balleth them Abraham children; whom hee ſeethto be diligent in helping and fee-

ding the poor e.. ell! 3. Concerning Pilgrimes or 5 Strangers. To pilgri- Chou ongbteſt to harbeur Pylgrimeg mes, fiol- g, etrangers: Such gov gelts chalt thou pitalitie. xecefne; cherich, and retreſh, as may no way empeach thy god name, on bzirde Rom. 12. the any miſchiefe Exerciſe therefore Pct.4, Hoſpitatite. And bee pee readie to har- Tleb. 13. bour one another' without 'gruvgtng.

Item, Be yee not vnwilling to harbour ſtrangers:

*

The fourth member.

ſtrangers:for by this eanes ſome vna- wares haue lodged Angels. And Saint eAngnſtine (aith, Learne O thou Chri- ſtian to giue entertainment, leaſt perad- uenture, hee againſt Whom thou ſhut- teſt thy doore, and to whom thou de- nieſt entertainement, be God himſelfe. Or at leaſt, one of Gods Saints, of whõ it is ſaide : whatſoeuer ye did to one of theſe little ones which belieue in me, ye did it to me. And contrariwiſe, whatſo- euer ye did not, yee neglected to doe to me. Cheſe things giue to thy neighbour while he is pet aliue. |

And remember that thou arta deb- mo to ter to the dgad: Perfozne to them theres the dead... foze the laſt᷑ duties of pietie t to wit, mour- * ning and buriall: foz as theſe whoare ficke, and at the point ol death, are fo bee viſited and comfozted : ſo thoſe that bee dead mult haue their right (which are called inſt) fo2 we ought both to mourne fo: them, and to burie them . UWhere- bpon the lonne of Syracb ſaith : If any man dyegbewaile and lament him, as if Syrach.:$ thou haddeſt ſuffred ſome great loſſe, and then wind his body, according to the cuſtome, and ſee that he may be hos neſtly buried. Cheſe

—

"Wm co

— —

— * IE

| — 6 a * 1—

— +

r ELIE IEEE EEE DIA - - *

The fourth member, Thele things, ſhalt thon perfozme as

a man, but much rather as a Chzillian man, both to the liuing and dead

Now mozeouer, thou muſt haue a re-

Retributv gard what thy neighbour bath deferued

On. or recomse pence,

Friend- ſhip.

ofthe , and what god turnes thou baſk recetued, that thou maieſt recompence and requitthem : Foz iuſtice requireth, that thou retribute and repay the gov turns thou receinedff with god turns as being a due debt.

Retribute therefoze oz returne to thy friend, friendſhipꝛand at the leaſt thanke- fuines,fo2 bis well deſeruing of thee.

I. Concerning triendſhip. Thou docſt returne friendſhip, if in god will and curteſie thon doe render mutuall loue to thy friend: Recompence therefoze hartie god will, with hartie god will, enterchange curtelles, luch as be honeſt ano poſſible, But thou (halt be carefull to ſet thy af

With whõ feqion on ſach as thou perceineſt to be

bent carneſtly to true godlineſſs, and a ſerious ſtudie of vertae , that pee may growe vp together in govlineſle, as if were one heart. Therefozs — ſaith;

oyne

The fourth member. Ioyne thy ſelfe to good men, and re- ond wich them, — A ſure friend is 4 — 0 a ſtrong hold, hee that hath ſuch a one poſſeſſeth a great treaſure, And ( an faith; That is faithfull friendſhip,anda coniunction indiſſoluble, (or a ioynt thatcannot be diſiolued) which is founs ded vpon equalitie of vertues: for the Lord malceth men that are of like man- ners or conditions, to dwel together in one houſe. And therfore in thoſe onely loue can continue without breach, in whom there is one purpoſe & wil, who wil & nil the ſame thing, or one thing. 2. Concerning gratuude or thank fulneſſe. 5

Thou doeft returne thankefulneſſe Gratitude fotby neighbour who hath deſerned well ol the, ohen thou doeſt render vnto him, a thankeful remembzance of a benefit re- teiue d, with a willing declaration of thy god will, both in wozd and deed,

Carry therefoze towardes thy bene. factozs, a minde oꝛ deſirs to recompencs venefites rrceined, oz at the leaſt a heart moſt readis to wiſh well: But if thou canſt requit god turnes received, with gifts and curteſics, Chriſeſtom 2

e

The fourth member, The beſt gardian of benefits is the memorie of benefits, and a continuall confeſſion of thankes, And Bernard, Nothingcan be returned more accepras ble by the receiver to the giucr, than if he ſhewe himſelfe thankfull for that he ſecretly receiued, for he doth reproach to the ſpirit of grace, who doth not take a good turne, trom him that giueth its with a gratefull minde.

Thus haning abandoned vnrigh · tedulneſſe, labour to attaine righteoal⸗ nelle,

I, Begin Jſay, to enter the wap of ſaluation; by

Conuerting from euill to good.

2. Faint nut laꝭ any temptations which art in the way, | * goe fozward by denying thy

4. And following Chzilt in the way ol holy vertnes: by |

1. A firme purpoſe to altaine to ver- tue: by .

2. A foztitadg ouercomming all impe⸗

diments: by f 3. Alweet contentment in vertues pol ſellion: by 4. A

or Concluſion, A daily examination of cur p;ofiting 1 inthe way of vertue.

The Epifogue or ( oncluſion, containing, - An encouragement, or ſpur to vertue: That thou maieſt 6 man beenflamed, in the ſtudie of Pietie, and Charitie.

Firſt by reaſons take frõ Chriſſianitic, an mn

LEt the moſt holy and moſt glozions

God,allore ther by the perfectis of his dertues, whole gioꝛie thon onghteſt ear- neffip to farther.

2. Let the eternall knowledge of God whereby thon art fozeknowns, pz2uoks the& to holinefle,

3. Let the vndeſernedand irie lone of God, wherewith thon art loued, the mer- tie and grace ol God wherewith he pze- deans

4 5 firſt holy oz blamelelle, next eternal, pꝛo⸗ cure thee.

5. Remember that thon art created by thy Creatoz to walke in holinefſs and

righteouſnelle.

6, Let the Image of God thy father

* and

— 1 ſayings.

The Epilogue and CreFfs2, whom thou aughteſt fo re. ſemble, & not to be a degenerate oz vn- kindly ſonne,inaite thee.

7. Let the wonderfull benefite of Gods pꝛeſeruation and gouernment: whereby thou art marnellouſly kept, euen vnto this houre,exhozt thee.

8. Let the vnſpeakable lone of God the father, who gane his onely ſonne fo thee, and to death fozthe,encline thee to godlineſſe.

9. Let the ineſtimable az vnbalu- able bent ite cf thy Redemption, baing ther to an holy obedience : foz thou wa * "it that thou ſhouldeſt be thanke-

10. Let the patterne cfperfection and charitic, Jeſus Chziſt, whoſe ſteps thou muſt follow, cnflame thy heart with the loue of charitle.

11. Let the dignitie of thy calling lead the to holines of life;foz thou art cal- led not to vncleannes, but vnto bolines.

12. Call to minde how thou walt re. conciled to Gad, who was offended with thy fins, by Chzilt: that thy ſins were foꝛgiuen ther, that thou mighteſt line to God, and righteoaſnele. | I3, Let

or Concldflon,

3. Let the gifts of the holy Ghoſk, which aro ghitn cher, to ſanctifie thee: who is offendey with thy linnes , iuduce the fo the ſtudie of godlines, 14. Let the cõmandement of themeit beſt; and moſt greafeft God, who willeth Iv ſancification,compell the to the pꝛac⸗ tile of Chziltian charitie. © *

15. Lex the regard of thy dufic due to Ood, call thee to an obedience of holi· neſle, that thou matell teffifle thy grati- tude towardes him 2 fo; chou urt Gods

| 16, Letthy renovation begun where by thou art become anew man, ſtir ths bp daily: foz he that is bozne of God ſin- neth not : And a god tree baingeld lozth god fruits. .'

17. Let thy faith ifitbe tively; bzing fozth,lfir vp, thirpen, and al niotaine the

indie ofvertae: Foz without wozks faith

is dead: ſhews therekoze thy faithbythe woes.

18. Let the light and knowlodge of the will ol God and his aufteries;kindle inthy minde holtrefſe ; you kinowell Gods will, doe it.

7 thy Godalaerifc of wozhhip,

. 50 Ma

The Epilogue wozthip,to be ſeaſoned by the lall of faith: to bes enflamed by the fire of the holy Ghoſt: to be lanctificy by the merite of

Chatf.

20. Thou art the Templeofthe holy fpirit wherewith thou art annointed and endued:kepe this Temple boly,ſet ſozth the pꝛaiſe of God, with thought, wozd and mind, mouth. and lile.

21. Let the comfozts ofthe holy Ghott, | whereby thon art refreſhed, running in the race of vertue, andcomfozted in ih —— bee as ſpurtes vnio thi in the

urle ol godlineſſe.

1 Let that werte franquillitie of a ged conſcience, and the in ward iop of heart. which than njopuſtb bent.

— — bath thepomils ofthis life,and of the life to come.

24. Let the hope of fruite that comes thereby moue the@:foz thereby thou ſhalt relieue (hy neighbour: thou Half gloaifle Son wou ſhalt Cop the mouth of thy ad

25» Let the vncerlaintie am

or Concluſion, and death euer where, and at all times Huna tn waight lo; thee, twarne ther: tue weil, chat thou mateſt dys well.

- 26; Let that glozions Tribunall of Chat, and the fearefull indgement ofthe laſt day, bofoze whom thou ſhalt be pꝛe⸗ ſented,and af which time thou mull gine an account, terrifie the,

27. Let the ferrour of ii.fernall toz- ments wherewith all the wicked ſhall ve ho py on ry the obedicnce of

28. Let the reward of life and glozie ofernall, which with great toy thou ſhalt eniop. in Gods own pzeſence,inthe mit of all ecleftiall happinefle Ulure thee.

29. Be earneſt to followe righteonſs neſſe, fo2 by atfaming therefo thou ſhalt obfaine the commendations of a wiſe man:who is as the apple of Gods eye.

30. Al thou be luſfthou ſhalt be hap» pie, euen as that tre, which being planted by riners of water, fructifieth in due ſea⸗ ſon, and remaineth bnwithered:As a flo. riſhing Palme trie, oʒ as a Cedar planted in the houſe ofthe Lo).

F 25 The

The Epilogue: The praiſes 5. priuiledges of the ĩuſt. Firſt, thou ſhalt Fvenoble i ded:being the ſonne of God,bozne of Gd.

2. Chou ſhalt bee the very Image and lively ſimilitude of the liuing God. '

3. Thou ſhalt bee the beautiful and beloucd ſpovle of Chꝛiſt: Thon ſhalt be called the foy e delight ol p moſt higheſt.

4. Thou ſhalt be the TLabernatis an living Temple ol the lining Gov, a ter⸗ taine Chappcl fozthe holy Gt.

5. Lhouſhalt ſpzing fozth as a baight light, and entreaſe to perfect day; *

6, Thou ſhalt mount to beauen de⸗ ſpiſing and treat ing onderfoot,all earthly and tranſitozie things,

7. Bt ing aſſured of Gadshelpe,thou ſhalt alwaies hope to laluation without doubting, *

8. Thou ſhalt beare iniaries patiently, and pardon w2ongs willingly.

9. Thou ſhalt enjoy true peace any tranquilitie of minde : thou ſhalt be filled with true godlines and pleaſures,

10. Thou ſhalt be woztby of all man- ner oflound honour: thou ſhalt be glozi- ous in wozthip and pꝛaile.

I I Thou ſhalt be adozned with Chill 6pietie, with moſt beautifull oznaments.

12. Thon

er Concluſion.

12. Thon ſhalt be berp rich: fozthou halt want nothing at any lime. And foz 2

13. No creature ſhall hurt ther. it thou, be inff: but enery creature ſhall ſerve fo2 thy god. Foz all things wers made ſo; thy behofe, and are pzeſcrued,

14. Thou ſhalt haue the kiugdome of God within thee,and ſhalt be a King.

I 5. All thinges ſhall pzolper happily with th&:Eucu avuerſitis ſhall maze thy fate moſt happie.

16. Thau (halt haue Gad to bee thy pzotectoz,thy gardian, and reuenger.

17. God will haue a ſpeciall care of the: whom thou ſhalt hanc to be thy tea- cher and guide.

18; Thon ſhalt onely ſerue God and Chill, being a perfit freman,

19. Thou ſhalt haue God thy friend, andwhatſoeuer thou aſkeſt, thou ſhalt ob⸗ taine. And whatſocuer thou giueſt him, ſhall be moſt acceptable to him.

20, Thou ſhalt be a fellowe citizen with the Saints, being admitted to the beanẽly Citie: And being an heire of the ctcrnall kingdome, as the ſonne of God,

L 4 21. Being

The Epilogue 21. Being a ſouldier of Jeſus Chili in the Chziltian warfare,thoy ſhalt fight manfully and valiantly, | 22. Mou ſhalt be in God and Chꝛiſt, and God and Chꝛiſt ſhall be in thee. 23. Chou ſhalt line a long and bleſſed life FA Chziff the ſonne of God. And all manner of blaſſedneſſe ſhall bee in

24. Death ſhall not be fearefull vnto fhe&, and thou ſhait expect it iopfally : fo; dying, Ihen ſhalt nat dye, but line fo; e- ger.

25. Thou ſhalt obfaine aſſured vic» rie againſt all ſhine enemies.

26, When thou ſhalt enter into hea- nen, thou ſhalt be crowned with beauen- ly glozp and honoar.

127, Jnthe generall iudgement, thou ſhalt be adozned with pꝛailes by Chzilt 28, Thon ſhalt fif with Chzilt to Judge the woztd, aud ſhaltfriumph glo- ricuſly with all the blalled.

Cecandiy,

or Concluſion, Secondy, be thou ſfirred vn O man , by exbortations and example: of Hea- then men: Heare and bluſh.

Ivſe (aith Seneca, this authoritic a- gainſt myſſelf, and cuery day 7 arraigne my ſelfe: when the candle is taken a- way, and my wife is ſilent (who now knoweth my manner) Ibegin to exa- mine with my ſelfe the hrs day paſt, I viewe ouer all my deedes and words, I conceale nothing from my ſelfe, 7 paſſe ouer nothing : for why ſhould 1 teare any my errors t when I may ſay, See thou doe it no more, / forgiue thee for this time. Againe he ſaith: What is beiter than this cuſtome, to examine the whole day? How ſweete is that ſleepe, that followeth this ſurviewe of our {clues ? how quiet, how ſound and free, when the ſoule being either com- mended or admoniſhed , becomes an elpeciall and privie cenſor of it ſelſe, iudging of her owne meaning? There- fore, ſaith the (ame Seneca, enquire into thy ſelfe: firſt performe the part of an Accuſer : next of a judge: laſtly, of an Intreator: Sometime alſo offend or dif:

L 5 pleaſe

| The Epilogue

pleaſe thy ſelfe: For he doth williagly erre, Who knoweth not that hee doth erre, he doth ouerloue himſelfe, who is content that other ſhould erre, that his owne errour may be hidden.

1. Concerning Pietie towards God. The ſame Seneca ſaith,

I. A god man ought- to be very de- noutly giaen towards God: And to woz- ſhip God fs2 his excellent maieſtie an lingular nature. ö Hee ſpes: 2, Tye ficlt(eroice ofthe Gods is, to 2 believe in them, oꝛ to beliens that there tneplurall are Gods, ext, to giue vnto them their number, poudour and godneſle: To knowe that it 1 2 Hea. ig they that gouerne , and rule all things men man. yy their power, that take the charge of

wankind, | |

3. Þe wozſhippeth God, that knowes God neither ſhall any man pꝛoflt ſuffici- ently, except he conceine aright in his mind, what manner of one God is: ha- ning all things, beſtowing all things, gi- uing benefits frely. And k pictetus.

If wee bee well aduiled, what elſe ſhould we doe, cither publique or pri- uate, but celebrate, and praiſe, and giue

thankes

er Concluſion,

thankes to God: ſhould wee not both while we are digging,and while we are ploughing, fing this hymne vnto God? Greats God, who gaue vs theſe inſtru- ments wherewith- wee till the earth : Greatiis God, ho gaue vs our handes: who gaue vs power to ſwallowe, who gaue vs our ſtomach, who maketh vs to groe ſecretly e to breath ſleoping: theſe things are to bee ſung in every

thing, and a dĩiuine hymne to be ſung, becauſe hee hath giuen vs vnderſtan-

ding of things, and power and reaſon

to vſe them. And ſone aſter he

meth, If I were a Nightingall, I would doe the kinde of a Nightingall: If a Swanne , of a Swanne : Now that I am. a reaſonable creature, / muſt praiſe God: This is my dutie, this / docs nei- ther will [ leave my ſtation, as long as I maygand /cxhort you to vie theſame ſong, And Seneca.

The Godhead is a great thing, I wot not what, and greater than I can con. ceiue; which while we liue, wee ende= uour to knowe , and to approue our ſelues vnto him.

Chus ſpeake theſe Peathen men: 5 Shall

The Epilogue Shall we be aſtonied at theſe things ? 02 ſhall we not rather be aſhamed? Againe, Seneca, Ane

The end is to followe God: But to followe God, is to ſubmit our owne mindes to the minde that gouernes all things: as good Citizens ſubmit them. ſelues to the Lawes of the Citie. And againe the (ame Seneca. / doc euer will rather what God will, than what I my ſelfe, I wil be ioyned and cleaue to him, as his ſeruant and attendant: with him Ideſire, with him / ceaſe to deſire, and ſimply and in one word: That that God wills, T will. 72:

D Moꝛds bzed/pzoceved from heaut᷑. O Epictetus, faith Lipſius, that J were ls affected with ther. Againe the lame,

I dare lift vp mine eyes to God and ſay, Vie me hereafter where thou wilt, and how thou wilt : I haue good cauſe to conſent with thee : I am of one mind with thee, I refuſe nothing that ſeemeth good to thee : Leade me whither thou wilt, cloath me with what garment thou wilt, Wilt thou have me beare office in 4 common-wealthzwilt thou haue me liue a priuate life? wilt thou haue _

ide

oor cated. od... A

or Conclufien. bide by it, or to fleet to hee poore, or rich? I doe notonely — bee and doe what thou wilt haue me, but in all theſe thinges 7 wil defend and main»

taine thee againſt other, Againe tht>

(ame.

We muſt ſo conforme our ſelues that we may obey od, and t with all things that happen, and willingly follow. As which areqadon, &proceed fro the beſt mind; euen God: This is an high courage , that yeeldes it felfe to God. Againeʒ A wiſe man, if anie thing happen, knows it is the Law of nature; hee will call ta minde that old rule,

Guide

The Eptlogue Guide me O ſather, Lord of the higheſt skye: Whether it ſhall pleaſe thee, to thee will 7 hye. Be it chou denie me; | Iwill follow ſadly- ! And will ſuffer euill, |

(82's Feen gladly? Let vs lo hue;

and ſo ſpease. We enter ntothe Temple, lath be lo | berlys comming to the ſacrifices , we calt done onr countenance humbly? we talte our gownes with vs, and frame our ſelues to all ſignes of modeſtie.

2. wen n ot our

ſelnes; The ſame Seneca.

1. The beginning of aluation ,-isthe knowledge of our ſinne : And it luiueth much moze what thou feemeſt to thy telt, than What thou ſœmeſt to other.

2. Surview gaery cozner of thy mind, and though thou knowe- no euill by thy lelfe, yet ſometune , (as the ſa'd Seneca oftenſaith!it behoneth thee to fozget what thou art, and it is a god thing andppofi- table fo; ſome mien to be ignozant o hun-

or Concluſion;

elle: that is. not to know his abililies:chat be may rather in feare, leade a moderats life, than in pꝛide an inlolent t immode - rate. Dtherwiſe as Socrates ſaid: The knowledge of our ſelues is the cauſe of much good, and the ignorance of our ſelues, is the caufe of much euill. 3. Concerning wiſdome.

| T he ſame Sena.

1. The exerciſe of holſome ſludies is — endable,though it bzing no pꝛelent

2, Audie not fo knowe moze than o⸗ ther,dut to know better: 9 is, with moze fruit; To deſire to knowe moze than is ſufficient,is a kind of intemperance.

2. A wile man muſt not goe alwaies in one pace, hut in one way,

4. A wile man is ſkilſall to overcome 4. Concerning Prudence.

1. Pzndence is a pꝛeſent notion 03 underſtanding, fozecaſting things to come, oz that may happen.

2. If thou embzace P2udence , thou ſhalt be ener the ſame, aas varietic of time t cauſes doe require , lo thou ſhalt apply by ſeſfe:yot changing tþy lelfe *

The Epilogue

rather fitting thy ſelle to every octaſlon: As the hand which is tho ſams , both whenitisftretched to a ſpanne and when it is pꝛelſed fo a ſiſt.

3. Il thon deftre to be pzudent,infend thy lozelight to things to come, and p20- poſe to thy minds whatſocacr _ out: Let nothing be ſovaine fo the , fo:eſs all afozehand, foz he that is * dent neuer ſaith, / did neuer thinke this would haue beene ſo, becauſe he ſtan- deth not in doubt, but erpedeth, he doth not ſaſpect, but auoideth.

4. If thy mind be pzudont, diſpoſe thy actions accozding to thze times: Dzver things pzeſent : fozele things to come: Remember things paſt. Foz he that ne- uer thinketh ol things paſt loſeth his life; hee that neuer fozethinketh of thinges to The hea- tome, falleth vnawares info all daun⸗ then eſtce- gers. med their 5. Concerning true libertie. Philoſo- I; Toober God, faith Seneca / is trus phy. .Chri libertte , and that true libertie may hap-

ias muſt pen to the, thou muſt ſerue Philoſophie: eſtceme What onely ſtudie is called iiberall, be- the word cauſe it bzingeth libertie.

of God, 2. Itis true libertie, not to fearemen,

or Conclufion,

110) fozfune- noz to will vnhoneft things, noz exteſſe, but to haue a great power o- ter our ſelnes, = rs TY

3. Liberalitie doth bzing our mindfo that freevome, wherein it was created of God our father and Authoz, fo that it feareth nothing, noz fozroweth fo; any thing noz lerueth a baſer. Foz a go man is alwaies free;thovghbe be a flane; an euill man is aflane, though hee bi a ing: a ſlaus J ſay to ſo many Loos, as he is to vices. | |

] am free, ſaith & picfetus, becauſe Tam purpoſed and haue conformed my mindeto Gods will : Hee would have me ſhaken with an ague, / am content: he would haue me to enterpriſe a mat- ter, I will: he would haue me to obtaine a thing, I will endeuour: he would haue me not to obtaine, / ceaſe: hee would haue me dye, l yeelde. Who can now therefore hirider mee, or force mee be:

fides my will i no more than God him.

ſel 112 cok

6: Conxerning Fortitude and Mag itie.

Senece /aith; RES,

1. If thou wilt put otf all carefolues D what-

The Epilogue whatloener thou feareſt leaſi if happen, fozecaft that it will happen, and whatſo- teuer cuiltit be, meaſore it with thy ſelfe,. and abzidge.thy feare, Me is not a vali⸗ ant man, whoſe heart groweth not in courage, in the midſt ol difficulties.

2, If. thou be of great courage, thou wilt neuer thinke that any man can doe the a repzoach : Thou wilt ſay of fhine ene mie, It hurts not me, that hee bad a puzpoſe.tohurt me, Ahd when thou het him in thy power, thou ſhalf thinke it a ſuſficient reuenge, that thou touldſt haue reveged,+ halt not;fo2 aſſure thy ſelle it is a great and honeſt kinde of reuenge, o pardon.

2. Il is the meaſure of Magnanimitie, neilher fo be faint hearted, no2 bzainlcflg

bold. Thou ſhalt therefoze be Pagna- nimous if ihsu neither thanſt thy (elfe ins to dangers raſhly neither hunne them daſtardly: And nothing doth daunt the courage ſq muth, as the conſcience of a wicked life. Jt is the pzopertie of a man et god courage, io cõtemne great things, and not to encember himſclfe with to many thinge,but tohold a meane,

4 * nothing great in humane

things,

©" Concluſioh. things, but a minde deſpifing great aw A 8 now ſtandes vpꝛigbt. equaily on des: Ho⸗ tding doth caſt him downe, nothing that is to be bozne doth dilpleale bim Be com- plainefh not ofany thing fallen on him⸗ lelle, chat may fall to another man, hee knowes his lkrength, he ouercomes lo tune by vertue.

7. Concerning Patience.

Seneca.

1 Wie moztali men are bozne to this lot, 03 bound te this condition , to bears moztalitis,

2. J would bee loath to endure toꝛ· ments, but it I muſt ſoffer them, I wiſh that A may behaue my ſelſe in them ho- neſtly,ſoutly,and couragiorfly. |

3, Be that can beware foztune , can | WE: it: Neither ſkiileth it what thor beareſf,buthow thou beareſt: It be that doe ther wzong bee weaker then thou, lparehin: if he bomightier than they; pare thy fels.

, Thou art not yet happy, if the buigar ſotdosnot derids th& : It thou wilt he happie, make thins account,both to and to be contemned : If is bard to ſuſter, but ſweets to remember.

D 2 $, Con#

The Epilogue 8. Concerning Conſtancie: | Seneca, 1. Goe lozward, and abone all things take heede that thou be conſtant. As of- ten as thou wilt trie whether thou hal done any thing oꝛ not, marke whether thou will the ſame thing ta dax, that thou didit will peſterdag: The change of the will, ſheweth that the minde doth ſome- time (wimme,and lomtime floate,as the

wind blowes. 2, Account it a great matter, ia be ill

one man, Mo man is ſtill the ſame man, but a: wile man. all other are o many ſhapes. This require oz exact of thy ſelle, that what maner of man theu.purpoleſt to ſhew thy lelfe, ſuch one thou keepe thy

ſelfe (othe end, 3. There is nothing that conſtant la⸗

bour, and diligent carneſt care, wil not o- nercome,Uertue and Felicitis are placed on high , but godly perſenerance will reach and pearte to them.

4. The greateſt token of an euill minde, is wauering, anda fofling be twient a ſhewe of vertue , and a lone of

vice. | „9. Con-

or Concluſion.

g. Concerning meekeneſſe, mode-

rating anger and reuenge.

© Seneca.

I, The chiefe remedie againft anger, is delay: wilt thou not be angry, be not curious:The multitude of offenders, ap- pealeth the anger of a wiſe man.

2. The leſſe thou ſuppꝛeſſeſt anger, the moze (hall thou be ſuppzeſſed by itꝛfoʒ then we beginne to be angry with other, whey wee leaue being angry with our ſelnes:And the end ol anger, is the begin- ning of repentance.

3. Anger dies quickly in a god man, as a hot paſſion , and euen the me- mo zie of anger,

4. Nofkre& oz honeſt man, can beare repzoach. A grieuous crime, euen when it is lightly repozted,doth harme. D how miſerable a thing is it to be iniured by him, ol oom J cannot be beliened:

5. Foꝛgetlulneſſe is a remedie againſt toꝛongs, in an alllicted man, laughter is an iniurie: that is; It is an inturie ta ſcoꝛne a man that is in milerie: Me that doth wxzonig to one, th:eatens many.

G. Jt is the part of an high courage to deſpiſe nfuries , and it is a repzoachtull P 3 kunde

The Epilogue

kind ol reuenge, nol to ſceme woxthy,of who to ſeck reuenge: foz (ome haue ſetled the wꝛong moze depely,while they haue gone about to reuenge them. He is noble and val, who like the great wild beaſts de ſpileth the varkings ol curres. Lo, Concerning Humilitie. Seneca.

Let no man be to confident in p20- ſperilie, let no man faint in aduerſitie; Foz the couris of thinges is change able,

And the other Sexece, the Tragedie Writer, 2 noquo fortuna altins, 1. Euexit atque leuavit humans opes: Hoc ſe mag: ſupprimere falicem decer. Item,

2. Imapromntat brevis bers ſummis Duem ies vidit veniens ſuperbum: unc ates didit ſugiens iacentem.

Item. Nemo confidat niminm ſe cumdis: Nemo deſperet meliora lapins: Miſcet hac lla, prohibetque Cloths Stare fortuna.rotat omne fatum. Nemo tam Divos babuit faventey, C braeftizzm vt poſſit fibi polliceri,

Re!

or concluſion;

Res deus noſtras celeri citatas, Turbius ver/at, Item. 4. Dominari tumidus ſpirit us altes gere: Fequitur ſuperbos vltor a tergo deus. I. How much che higher fortune hath, Lift vp a man to wealth and power. So much the more he oughtto toope, Leaſt fortune chance on him to loute. [tem, | 2. One howre turnes all things vpſide downe, Changing the loweſt with the higheſt: Whom one day ſawe comming proudly, The ſame day — flying caſt downe, Item. 3 · Truſt not tao muck proſperitie, Hope better in aduerſitiet For Clotho mixeth this with chat, Nor ſuffers fortune keepe one ſtate, None is ſo high in Gods fauour That hath to morrow in his power, For mens afflictions, as with whirle winde, Are ſtill turmoild, and ſtay none finde. Item. 4 Goc on to rule in ty tannie: Swell ſtill with proud and loſtie flate: Yet God who hateth pride, at backe Purſues the proud with deadly hate.

—A 4 1. Con-

The Epilogue 11. Concerning Temperance, Ab- i Hs Sobeietie Seneca. 3 we may not let our chiefe fellci- tie in the fleſh.

2. An re is fed within the compaſſe ofa ſewe akers of ground: One wod oz loꝛreſt is ſufficient foz many Elephants. But man is fed by the land, and the ſea, How then: Path nature ginen vs an vnſatiable bellp, when as (he bath ginen vs ſo ſmall a hody, that we ſhould exceed the arevdinelſe of moſt vaſt and hemgry beaſts: Surely no:fo; bow (mall a thing is it that is giuen to nature, with how litle is (he (ent away ? The hunger of our belly coſts vs nat much. but our am · bition and riotouſneſſe. Let bs therefoze reckon men that lerue their belly, not a- mong men, but among beaſts.And ſome not among beaſts verily, but among the dead.

3. Nothing ſhall ſo much pꝛolit thee fo kemoerance and a moderation of all things, as the often remembzance of the Hoꝛtneſſe of thy life, and vncertaintie tereatthatioaertho doeſt, remember

death. 4. I

or Concluſion,

4. Nis a hameſul thing not io know the meaſure of thine owne ſtomach, 03 not to exceede jt . The belly is content with a little, it thou gine it not what thou canſt, but what thou oughtefft. Seneca laith of himlelfe.

I vic ſuch a pallet, being an old man, wherein no print of my body can bee ſeene: I goe down into a cold bath, af- terward I care dry bread, / dine with- out a table, after which I need not waſh my hands.

12. Concerning Chaſtitie, aud Continence. Seneca.

I, Me muſt allo warre , aud ſurelp, with a kind of warre,whereto no truce is ener giuen: Pleaſures oz luſtes, muſt a- bone all be ſubdued, which as pe (@ haue rauiſhed flerce natures, oz baliat minds: If I glue place, oz vtelde to voluptuoul. neſſe, J muſt giue place, ce; pielae to ſoz- rowe : J mull alſo giue place, aa pcide to labour: mull giue place, oꝛ yalde to p nertie. |

2. The louer knows what be deſires, what he ſanours he (ces not: 02 how ill ads uiſed he is, be ſ&es not: The loner what be ſuppoſeth, dꝛeames waking:Lone can-

P 5 not

The Epilogue | not bee wꝛealled away, but if may ſlip away. Redame the anger of thy loner with cares : It is a commoditiefo2 a yong man to be veloued, but in an olde man it is a crime : Loue is an idle cauſe ol care.

3. Baſhlfulneſſe is fo bee nouriſhed, which as long as it laſteth in the minds, there is ſome place lo god hope.

13. Concernig Contentment. Fexeca.

t. Let all th cogitations bend hither, this care, this wiſh, remitting all other wiſhes to God:that thon be content with thy lelfe, (that is, with thine owne eſtate) and with the gods that ſpzing of thy ſelf, (that is, with thine owne abilitie) what lelicitie can appzoach nigher to God?

2. Reſt content with thine owne, fa be lo much the h:ppier,as thon art freer, from much buſinc le: foz as the bodp is moꝛt ready in health, lots the minde be- ing fre from cares: and as weakeneſſe wzingles the body, lo cares dꝛie vp the minde: And it is an euident ſigne of. weakeneſſe, to want man things.

14 Con-

or Conclufion. 14. Concernin 9 —

content with meane 1hings Seneca. I, It is the token of a great minde to tontemne great things, and rather to be content with a meane , than to couet to

much. 2. I neuer did ſaliſſie him that got it, that ſeemed to much to him that wiſhed it: And the other Scncca, 3. Whatloever exceedeth meaſare, bangs in a tickle oz vncerteine ſtate.

4. Be that wonld haue his vertues publiſhed oz pzoclaimed, labours not loz vertnes fake, unt (oz giozics ſake,

5. Will the ffrong man glozy in his = ap- ſtrength,when ſicknes hath weanned his plication body? Doth the rich man glozy in his 15 left con- riches, whe theeues oz tyzants haue ſpoi - iecturall.

led his hope? Shall a man boaſt of novili- tie, when he is repꝛoachfully vied,q many times bzought in bondage to bale periõs. 15. Concerning frugalitie, and ſparing. Sencca.

1. Ak chou liue acco2ding to nature, thon Galt neuer be pos if accoꝛding to opini- on, thou ſhalt neuer be rich. Nature re. quiros but litle: Dpinib hath no meaſure. 2, Hunger

The Epilogue

2. Hunger cofts but little, ſurfeting is chargeable: A ſmall care will pꝛouide ne⸗ r and dainties aſke great

3, Bup not all that (hon lackeſt, but that which is nerdelull and neceſlarie: It is eaſilp pꝛouided p mature deſireth, there is much toyle about ſuperfinous things.

16, Concerning the care of health,

1. Holo this ſound and holſome man- ner of life, that thou ſo farre nouriſh-anv cheriſh thy body, as is conuenient foz thy health: It muſt be handled ſomewhat the moze hardly, {eaſt it be the deſtruction of the ſoule. Let meate ſatiſlle hunger: let dꝛinke quench thirſt : let garments hide nakednes, put away colde,ſerne foz com lineſſe.

2. Jconfefſe that we haue a certain inbzed lone to our ſelues, fo pꝛouide fo; them : J doe not dente but that we may nouriſh them, J denie that we mull ſerue them.

3. Me mult ſocarry our ſelues, nol as though we were to live onelyp fo the body, but as though wecoulo not ling wien the bodp.

- 4: He eſtæmes little ol 1 —

es

|

or Conclufio lufion. lones his body to well: Let vs fake dilſ- —— ofit , but yet io farfozth as

5. — greater, ad bozne ko grea⸗ ter things, than fo be bond men to our bo. dies: The contempt of his body, CE mans owne liberties,

17, Concerning libertie of manners, Seneca.

I, As he thatis (oled hither and thi- ther with ſlo mea, and yet got th not foz- ward to bis Pozt, bath not (ailed much. but hath bene much turwoiled : o bee that bath lived long, and hath not pꝛoſt - ted in god manners; hath not lived long, buf hath bin a lõg in the wozld as it mere foficd fo and fro,

2. Everp man may frame his owne manners, but ſeruice 0; effices, fall by

chance,

. Nothing doth better endue honeſt 4 — — nable to euiil, than the converſation of god men,

1s. Concerning Juſtice.

Seneca, |

1. Wlholoener deicefh to attaing, 05

mane de let unn On

The Epilogue chat thon maieſt be loned of him: Now thou ſhalt loue God, it thon imitate him | hercin,that thou doe god to alt, and gurt no body . Bo all men all count ther, and call the a iuſt man they will followe ther, reuerence thee, and lone thee, Foz be · ing iuſt, thou will not onelp, not dos harme thy lelfc; but alſo thou wilt hinder other from doing harme.

2. Loe to receine from other, that thou doeſt to ocher: Thou ſhalt perfozme pietie to thy parents: lone to thy kindzed: thou ſhalt haue peace with all men; thou alfhaue warre with vices: thou ſhalt keepe fidelilie with thy friends, aud tqui- tie towards all men

19. Concerning liberalitie and bountic, Seneca.

t. It is the pꝛopertie ot a wiſe man, both to owe where he ought, and to pay where he ought: to owe alwaies thanks, to repay god fornes as he mag.

2. Chis is the lawe of friendſhip be⸗ twerne two : The one muſt by and by koꝛget what he gines,o2 what god turns he bath done, the other alwajes remem- ber what he receiues, and ho much het 5 Oe that doth —

4 ; - s 1 4 5

or Concluſion- mull am reteiues lt mol de clare if. 28

— patatts ginen Mertly,that Fas map onelp be knowneto them wd they pzofit. Dome time alſo euen he that is relieved muſt bo deteiued, by hauing a benefit,not knowing (rom whence he re⸗ ceiueth if.

4. Although thou ougbte l to giue to e⸗ uery.one that aſketh;pet in him to whom we giue, we may reſpec his manners, his god affection towards vs, dis naredwel- ling his ſocietie with-vs,x che god turnes ecurteſles afo2etime done fo; our bebhwie.

5. Abenefit that ſticks long in the gi ners fingers , and which he ſermes loth to depart with, e ſo gives, as though it were wzealted ſrom him, is not accepta- ble: ut thoſe god turnes which are rea. die,eaſſe,occurrent:where there is no de⸗ lay but ia the baſhlulne lle ol the receiuer, | are moſt acceptable. Z

6. The offen vpbzaidingof benefits

deiecteth the heart, and cafteth dolvne the

courage. Let vs ius our benefits freelp, and not let them tu viary, Þe is wozthyto be decetued, who thought of recotaing f- = when be gave,

7. There

The Epilogue 7. There is no benefit ſo great, that ' a malicious minde may not embace: there is none ſo (malt; that a gad Inter» p:efer will not aduance, 20. Concerning Truth: Sinceritie, and Fidelitie. | Seneca, I. Truth is like her ſelle in every part: A lye is lender andthinne : iſ pee * into it diligently, pe ſhall tee tho;ow

2. Aman that bath done a ſhzewve lurne, map foztone be hid : but though he wow, bis conſcience will not bee flat

3. Counterfet things doe {@ne returne to their nature, but; ſuch as are groun- ded on truth, and riſe from a ſound foun- dation, pzocede to greafer, and better.

4 A bad rather faile of ſucteſſe, than falle in my pzomile: Ve that hath faith in bis dealing, wil deale vpaightly enen with lech the vttermoli that he can: when ſin⸗ gle harted faith is once gone, che ſel- dome returnes from whence (ſhe went: Ho man euer loſt fldelitie,but he that ne-

uer pad it. 5. Both

as if I hav them.

* erconduſich, . Both pvints are fanltie-both fo be⸗ tiene euery body, and to belicue no body : That-thog wilt haue another man not to diſcloſe, that doe not idou dil cloſe firſt. + |

6. An euill man ſpeaking faire,count as a (nare laive fo2 thee. Fo2he bath his poiſon, which is bis faire ſpeech:

7, As a modeſt gate oz pate is fit fo2 a wiſe man: ſa ſhould his fpach be graue, and not bold oz raſh: Be therefoze lows in (pech.

8, And let this bee eur chick rule, what me think to ſpesk: what we ſpeak, to thinke : That the man and his (pech may agrer.

21. Concerning » friendſhip.

I Bethinke thee whom thou wilt re - ceiue to thy friendſhip , but when thou baſt taken aliking,embzace him with thy whole heart, talke with him as bolvip as with thy ſelle . :Reueale all thy ſecrets to bim,iffhou thinke him faithful,thou ſhalt

2. The remembyzance of my friends decsaſed, is wist vncs me:foz Jheid them

as if Jſhonld loſe them: haue loſt them, H 3. It

The Epilogue

3. Itis to us purpoſe to (eke a liens onely, in the markets v3 concourſe of people, if thou loke diligently,thou ſhalt linde him at home: fo2 he is deceined that ſeekes a friend in the common walkes and aſſemblies , oz that makes friall of him at a feaff : Foz thou ſhalt finde thy friend within thy bzealt , and not on the

e.

4- Itis tronbleſome to hane all men as friends, if is enough that they be not our cnemies.

5.Diſſimilitade in manners:diſtance in manner of life, & contrarietie in nature, diſſolueth friendſhip : Appzoned friend- chips, deſire earneftly,retaine conſtantly, kepe perpetually: Enmities which hap- pen, ble honeſtly, belieue lowly,lay down lpedily.

6. With our friends we ought to haue ſhoꝛt reckonings,and long friendſhips,

-7. Firſt ſetle thy ſelfe to be god, and then ſ&ke another like to thy ſelfe.

8. Admonilh thy friend ſecretly, but pzaiſe him openly:Jf thou beare with thy friends faults, thou mateſt them thine owne:o truſt thy friend, that thon leane no place foz an enemie. It

2 ,

OO OO Www WH FH ry wy

vrconclufiot, 9. It is a marchansiſtag not a friend- chip, that reſpecteth commoditie. Foz he detracte th oz dilcreviteth friendſhip,who : pzouideth foz god haps,

22, Concernng Gratitude, or Thanklulnelle, .

r. This ſarely is agreeable to Jullice to be thankfall foz euery benefit reteiued.

2. Dome giue thankes by ſtelth, in a corner,o2 in the eare: they areafraid to doe it openly., that they may beſaide to bane a benefit rather by their owne ver · tue, than by others hcipe.

3, Let vs therefoze thinke nothing moze honeſt than a thankefull minv:And be that accepteth a god turne thanklullp, hath paied the firſt pention.

4, Ve that willingly oweth thanks, doth recompence a god turne : And he that meanes to be thankfull , fozthwith when hee recetaeth , doth acknowledgs

3

5, To retompente a god turne, and to be thanklull, requireth time.and abili tie, and a pꝛoſperous foztume. Nothing is ſo neceſſarie 63 with moze care to be lear- ned, than to requite a benefit, and to gius

thanks, | K 2 23, Gene-

The Epi 23, General — note i them well. 127

I. Itis the triumpd of Innocence not to ſin : And where we may doe molt barme to fozveare.

2, Thou ſinneſt twiſe when thou ap- plieſt thy ſelle to ovey ſinne. The epes offend not il the minde command not the epes. 3. Uices doe crepe, and burt by tou⸗ ching, e the ſintul liues ol offenders doe paſſe foeucry one that is next. |

4. No poſſeſſion, no waight of gold oz filuer is moze to be eſteemed than ver · tne.

5, Uertueis th ankelull to enery one both dead and liuing: il we followe it in god {o'b,

6. All bene its would bee beſtewed in light, oꝛ opealy;but there is no ſtage o

theater greater to vertue, than a god conſcience,

7. We muſt ſo liue, as if we lined in the light cf all the wozld: wee muſt (g thinke, as ifcuery man might ſes into our in ward bzeaſt, (oʒ as il every man might ſee our heart).

8. Regard thy conſcience, moze than fame,

er Conclufion.

lame, fo; fame may be deceiued many

times: but by thy coniciente neuer.

9. Feareno man moze, that is war

ting ol thy iin, tha thy ſelf,fozthou maieſt

eſcape another , but thy ſelfe neuer.

Foz finneisa puniſhment to it ſelle.

10. Learne this one thing, to deſpiſe

this like: No man euer ruled it well,

but bee Chat deſpiſed it: Thinke fill of what manner thy life is, and not how long:foz not to line long, but toliae wel, is a god thing.

11. It is a god thing fo finiſh our life befoze death, and then to exped the time that remaineth in ſccuritie.

12. None of vs knowes, how nerre the Lozdis: Let vs therefoze frame our mindes, as if wee were come fs the laſt homs. No man receineth death cyere- fully, but he that hath pꝛepared himſelle thereto long beſoze,

13. Mhatſoeuer thou docſt, loke fo death. Euer day mult be oꝛdered, as it were the lat.

Theſe are ont ofa Heathen man;Peare them, ponder them, bluſh, and followe them. |

Except thou walke and continue in

N 3 this

Generall, reſtraints of linnc,

The Dialogue The con- this way : Thou halt be odious to Gos,

cluſion,

who bateth the wozkers of iniquitie: Thou ſhalt be offenſine to god men, and tuen to the vnbelieuers: becanſe (oz thy lake the name of God is euill ipoken ol a⸗ mong the Gentues: Thou ſhalt be cur- ſed euery where, and pꝛocurt grieuous puniſhments vpon thy ſelfe.: hon ſhall be holden captiue as a ſlaue in Sathans (nares. To conclude, thou ſhalt haue no part in Gods kingdome, but ſhalt heart that fearcfull ſentence of the meſt bigh Judge: Gos ton curſed one into euexla⸗ Uing lire. O homo. Mor tua, Mors Chriſts, Frau Mundi. G loria 4 li, Et dolor Inferni, ſunt medit aud tibi. Remember man thy dying day, And Chriſl, who tor thee dide: Remember Sathans ſubtilties, And how this world doth ſlide. Rememberioyes celeſtiall, | And paines that are in hell: Let not thy fleſh; ſeduce thy ſoule, Remember theſc things well,

Certaine ſhort Praiers, fra-

medtothe Argumentofthe parts and members of this booke, ſor the vie of ſuch as deſire to proſit by callin g.for the aſſiſtanceof Gods grace, in whatſoeuer they ſhall be inſtruc-. . ted by this booke, to be needefull ſor them.

I A Prayer to prepare vs to enter the way of Chriſtian Pictie and Charitie, fieting to the argument of the Prologue.

O Almightie God and moſt wercifull

father,whohaſt engrafted in al men |

from whom all true knowledge and life

pzocedeth : Grant me true knowledge,

whereby A may knowe thee, and my ſeite

aright: Leaſt by knowing much, and pet

not knowing thee , and my lelfe aright:

It may bee (aide of mee, (as of mas

ny other) that J haue much knowledge

and little conſcience, And am puſt vp

with knowledge, but void of Charitie. 3 And leeing this life is not to be deſired To liua

{oz it ſelle, but fo another , where- N 4 unte

Prayers. vnto we myſt enter by the gate ol death Gine me grace that J may ſa liue here that J may alwaies line with Chzilt:that I may learne both lo die and live aright: Mhat J map ſtudie not to line long, but to liue well: That J be not fobcaly taken out of this lite, befoze J haue begun to line wel. Mozecuer, O Loꝛd: fc2 as much as A marke. thoù haſt ſet a marke to ſuch as will liue godly, ts wil: Euerlaſting life, and haſt The way. ſhewed the way to this marke, Euen by Jeſus Chua, wyo is the way: the truth: and the life. The know- | Gant me © Lo2d, the knowledge of

ledge ofthe (4; wap? by the right vnderftanding of

wap,

fhy holy wo2d,and by the inſtruction and illumination ot thy holy ſpirit : That at the length J may kerle thy grace woꝛking in my heart: That by beginning in thee, and not falling from tha, but pꝛafiting, and going foꝛward in godlineſſe, I may walke in faith and charitie, till I come to the marke, by Jelus Chzilt, & e. Amen.

A prayer

Prayers,

A prayer for the entrance of the way The fuft of Chriſtian Pietic and Charitic,firs member.

ting to the argument of the fff Jember: Incipe: Begin. |

O Almightie God and moſt mercifull The end father, who haſt pꝛopaſed a happy and the ende to a Chꝛiſtian life: and haſt Wa).

ſhewed vs a god and right way, where be we might attaine the ſame: yea, and haſt ſet. vs in that wap, by the @acra- ment of Baptiſme:and haſt inſtructed vs by th holy woꝛd : and confirmed vs in the ſame by the bleſſed Sacrament ot thy Body and BI. Giue me grare; that I map earneſiiꝑ bend my whole indie, and deſtre, to at- taine that end 2 marke: Andthatmp bearf may long alter ther my God, rom whom J haue long time bin wandzing: Grant me now at length, ſeriouſly to me⸗ ditate my conuerſion , bp turning from inne, the wozſk of all euils: and by refur- ning to ther my God, the beſt of all gods.

And that A max fraly turne from ſin, Turning gineme grace to conſider the miſerable from ſin.

fate of may, lining in ſinne . vz. Holo | ; N 5 grie uous

Prayers, The miſe· grieuous a thing it is, to haue thee his rable ſtate enem it : and thereby fo be depzined-of ofa finner grace in this life, and of glozie in the life

to come: Yow grieuous a thing it is, fo grieue the holy ſpirit,and the holy Angels our keepers:Yow grieuons a thing it is.to become a lane to ſiune and Satan, and ſo an heire of damnatian. Itraue thy helpe therefoze O God to Næpentance jegde me to repentance: That 3 may ſearch my ſelle, and examine all my acti= ons, both internall, and cxferna!l, actoz⸗

* ding to prule ofthy Juſtice, ent thy law:

1 s whereby. J mop dilcerne how J hane in- Lag bearf,grown:frem ſuggeſtion, to delight:

trom delight, to conſent: from conſent, t Outrrard à delence oz iuſtiſping ofmy ſinne. Bow J haue growne in ation, from ſecret ſins

ning, without feare befsze the: to open

ſinuing, without ſhame of men: from

thence to a cuſtome, without compuncti-

on, deteiuing my ſelfe with a vaine hope

Feare of dt mertie, with danger of diſpaire in the God, end, ſtrike thereſoze O Lo2d a feare of

ther into my heart, and aſtoniſh my minde, that J may ſeare to be ſo:ſa · ken of thy grace : fo bee depꝛiued of thy fight : ta bee tozmented in dell:

| pꝛicke

Prayers. paicke my heart, not n much withaſoz- Godly _ fe rowe of thy, puniſhments , as with a ſorrowW] . o ©xrow of offending th, my amd and a ig | mercifull father: that tbe ſpirit af.adop, Ro. S. » tion, ma ſucciede tho ſpirit of bondage: d And the lwete comlazts ol th Golpel, may ſuctde the terrozs of thy Lawe:

— Jeſus Chꝛiſtaur Þauiovr, vc.

men. A Amen

Now. in our conuerſion; as there is Retur- Terminus a quo: lu there is Terms A ning to .2nem ; As we muſt turne ſrom ſinne, God, lo we muſt returne tothe : who art the chiefeſt god, moſt ſimple , moſt perſect; Grant mee therefoze thy holy ſpirit, which onely can wozke this conner : Effects of lion in my ſaule: By illaminating my our con- bnderſtayding , that it may indge a. uerſion. right : By directing my will, that it may choſe aright ; and by inſpicing my beart, that it may deſire that which is god.

That in the ende J map bzing fozth the fruits of holineſſe and cbedience to- wards thee my God:to whom Jaminffs nitely bound, et. And the duties of cda- ritie towards ary neighbours: As in the pꝛattiſe of the holy Pzophet, Dauids re- pentance we are taught, *

„

* Prayers. And becauſe delaying of returning is Dangers dangerous « as by ihr holy wan, and and of delay, ſunvoyeramples wears tanght : Cine me grace not fo defer my conuerſion vn. foths;; — eres at the leaſt; to

from ther: Leaſt J be depꝛined of (op and comfozt of the ſpiritLraſt my conſcionce be ſeared vp by hardneſſe of heart.

. - - ,»Ginemegracethereſoze © Lo2d;ſpis dily tu returne to ther: fo; what is the certaintis of m lie : Oꝛ who knoweth the day and hower inden thou wilt come to iudgement: Bleſſed is that ſernant whom the L oꝛd when he commeth ſhall find watching. Uetilp, he all be crow - ned with immoꝛtall glozy , with Chailt JelusourLozd. Amen.

A prayernotto faint or go bacewied, fitting the argument of, the /econd

Amber: Ne gags not, vor yoe backward, The ſe-

cond mz- A Amightie Gad Sanaa. ber. full father , 9

6 . AS ©@..

thy grace J haus in ſoms (o2t-aſtained

the knowledge of the wan ol lils , ; and

baue alſo by thy grace entredthe ame:

gine meencreaſe ofthy gracs,that _ 5 Fon there are many liumblins blocks

many inares: many temptations in the Tempta-

way, ſo that we hav niede of thy helps to om 8

ſtay vs;that ws faint not, o fail away, - „i

1. Il if be thy god will to tempt me By Gad.

Oed, J knowit is tes wy gd, not to

caſt me downe , but fa dzawe me from

the loue of this pzeſent wozld : to ſtirre

me vp to the loue of pur heavenly coun-

try, and that A might from whence

J have power to reſiſt temptations. .

Gius me grace thereloꝛa hy ſaith and pa

tience, to humble my ſelle vonder ty

mightie hand.

2.Jf ſathan tempt me,J knowiitists

cuerthzow me:yet thagh bs be very ſirõg 2 By Satan.

giue me ſtrẽgih to refit him:though he be

very ſuhtil, giue me wiſdom to beware of

him:thongh be be cruell, giue me courage

to triumph ouer him, thzough Chzill our

Captaine:who hath ſpoiled him c aſi him

out, and led him captive.

7 Jt the fleſh doe 2 1

of finne

| Foz founer ſinnes hath recourſe with (ozrow,

with ſor- which maketh me to doubt of my true

row.

reconciliation with the, which though it be troubleſome , pet it is not vnp2ofita- ble: That J might thereby conſider the beynoulneſſe of finne, whereby J ham pzonoked thee; that thereby J might con.

- celte a fears and ſozrowe foz the ſame:

that J might bluſh and be aſhamed befozxe ther our father,4 be ſtirred vp to lone the ſo much the moze ; who haſt pardoned our linnes,by thy mercie in Jeſus Chzift.

Memorie 2, Sometimes the memozie of my

of finne, fozmer unne, hath recourſe with delight; with de. whereby it appeareth, that there remai.

bght.

neth ſome remnant of the olde wounds, which memozie is dangerous, becauſe it bzingeth with it a certaine heanineſſe, whereby J am excluded from the (wet. neſſe of my conuerſion to thee, by deligh- ling in the fozmerluſts of the lleſh, beloze my conuerſion.

- Gine me therefoze O Lo2d th ſpeciall grace, that J may remembcr my fozmer fins with ſozrowe, and not with 2 | |

sz

. - & rr

with deleſtation, and nof iniih dere;

with condemnation, ad not with inſt fication. Purge my memozie from vn- cleane phantaſies, dzawe out that filthy ſincke: Make the purpoſe of my minde conſtant in god. Grant me to deteſt in- tonſtancie, pdleneſſe, and Noth : As fone as J am pꝛouoed with wicked ca- gitations, grant me e arneſti to wilbſtãd them: that with a cleane heart 3 may re⸗ teiue thy holy ſpirit.

3. Dome times, euen in the entry of 9 the way oflile, my minde is troubled, to of a Chri thinke how many cares and froubles 1 ian li 4 Chailtian life is tolſed with, which it lce- 25 med te be voide ol, While I gane the raines to my luſts : whereby the way of godlineſſe lemeth hard and difficult.

Giue me grace therefoze O L ond accoz- ding to thy comandemet to denie my ſelf, Deniall of and to take bp my Croſſe x followe thee: a Thou O Chziſt our guide and ſtandard- bearer haſt gon this way: This wap haus all the Saints troden: (The way ol liis is not ſo hard, and difficult, where Chzilt is our guide, Where hee is our ſperde: Thou halt pzomiled that thou wilt Aus

By the

wor Id.

Dangerof wozſe than the firſt: Both in reſpeu of Relapſe, God, into whoſe fauour foreturne, it is

chat wemay walke in thy pzecepts: giue

Prayers gine vs anewe heart, anda new ſpirſt,

vs that bon commande, and command vs what thou wilt.

4. If the wozld eicher by allurements would dzawe me to his lone , 02 by con. tempt would dzine me from my pꝛoſeſ ſion, with acertaine ſhame thereof; Oiue me grace fo deſpiſe the wozld , and nof much ts care to be deſpiſed: faz how trans ſitozie is the felicitie of this wozld ? how many troubles is if mixed with? | Giue nie grace to remember, that ſhoztly we ſhal all be pꝛeſented befoze the fribunall bf Chziſt, of whom whoſoever ſhall be aſhamed befoze men, of him will Chailt bo'aſhamed befoze bis holy Ants gels: Grant me grace therefoze neuer to be aſhamed of any god bat to be aſha- med of umme, which bzingeth ſhame and confuſion : from which vovchſafe to deliuer vs thzough JelusChzilt, A- men. |

5. Bozeoner,foz as much as all relapſe into ſinne is dangerous, leaſt our laſt be

harder after we haue deſpiſed his grace, than

Prayers, God, into whole faucur forefurne, it ia J Co, up. harder after we haue deſpiſed his grace than befoze we haus rece iued it: Second⸗ ly, in reſpect of the dinell, who refurneth with ſeauen wozle ſpirits : Thirdly, in reſpect of our ſelues, who by cuſtome engender wicked habiles, hardly to ts cured. Grant me therefoze grace O Lo2d, that J refurne, not as a dogge to my vo- mit, leaſt J may lemme to deſpiſe thy Paieſtie, whole mercie J haue ſo often begged, that 4 might obtaine pardon: Leaf IJ gine oppoztunitis to the vn- cleane ſpirit to enter againe, with ſeuen wozle ſpirits. Leaſt by cuſtome of ſinne. A growe fo an hardneſle of heart, to com mit ſinne with greedineſe, withont re. pentance. From thoſe ſo dangerous euils of re. lapſs, ſtay me DLo2d by thy wightie dand,thzough thy mercy,in thy ſoane Je- lus Chat, Amen.

8 A

Prayers.

A prayer to profit and goe forward,

; fitting to the Argument of the

The third third Member. Profice ſex pergrede- Member, re. Profit or gos Forward.

Ourback- A Almightie God and moſt mercifull wardneſſe lather, acknowledge that if is nof in profi- in a mans power to direc bis owne ung, waies, oz to refozme his owne life : But | either we ſticke in the beginning of the race, oʒ we goe not fozward ſs well, oz ſo

faſt as either we ought oz deſire. SGraunt me therefoze O Lo2d accoz- ding to the riches of thy grace, that J may be ltrengthned by thy lpirit in the inner man, that Chaiſt may dwellinmy beart by taith, that A being roted and grounded in loue ; may goe fo2ward in

the wap of ſaluation, Firſt in denying of my ſelle, and Next in pzactiſing righteouſneſle,

Can And becaule all ſinne, be it ne uar ſo lei (mall, dotb make vs guiltie of puniſh⸗ * * ment, and delllech the (onle: doth dimi- nich the fernor of Charitie , and weaken the fozce of the ſpirit: Both diſpoſe to great ſlnnes, and hinder encreaſe of graces:

Prayers.

graces :dofh ſpoile vs of ſpiritaallgitts» and depaine bs of glozy, et. & Graunt me grace O Lozd fo withſtand the firſt motions of lane, and diligently to cxamine eucry cozner of my heart and by ſpeedy repentance and faith to purge every finne, ſieme it neuer la ſmall ; that J may not onely_ cut off all occaſions lnne, but alſo pul it vp by the rat,th, Jelus Chaift, Notwithſtanding D merciful father,

fozaſmuch as thzough thy long ſuff:ring, Care of

thou voſt not onely as if were winke at

our lefſer unnes, bat art alſo wont, finnes.

thzough thy merle. fo pardon our mozs grieuous fins; o that though they be,as purple oʒ ſcarlet, by repentance they bes come as wale oz ſnowe, _

Graunt me grace lo lo p;ofit in the wol godlineſſs that I may daily moge and moze deny my ſelfs ; By moztifying the lone of my leife: By taming the appe<

tites of the fleſh. By refraining the affec- tions of the minde oz will: Nut eſpecial- ly in rating out all wicked Habites. 4 in the Superiour and Jnſerioz faculties of our ſoule. O 2 *

Prayers.

Wicked Moꝛtiſle DLo2d in my vnderffanding, babies in the vice of carioſitie ; whereby Jam to — vnder: curious to ſearch thoſe things which ex · anding. ceve my capacitie: oz which appertaine Cunoſitie nothing vnto me: The vice of raſhnelſe, Raſhes, whereby J pꝛeſume to tudge of other mens lines and manners: beides the rule of charitie, cither by vncertaine, and doubtfull coniectures,o2 elſe by enuious, db! malicious rume2s. The viceofperti- Pertieacy natis, whereby J doe ſtand lo ſtiſiꝑ in my pꝛeſumed opinion, that J will admit no mans counſel, oz perſwaſion aboue mine owne.

Cogitati- Fre my vnderſtanding O Lozd, from ons, all pole, wozldlp, vncleane and curious cogitations: in ſtead whereof, gine me grace, that neceſſarie, ſpiritnall,holy, and p2ofitable cogitations may occupie my minde: That Imap confempiate heauen- ly things, laping a foundation foz the time to come, that J may obtaine eternall

like. The will. egoztifie O Load in my will, hatt ener is repugnant to thy wil that J may neither wil, noz deſtre any thing, but that which is agreeable to thy will reuealed in the wozd,and is acceptable to thee.

Prayers.

And becauſe in tho inferiour faculties Wicked

sfour ſoules, in our appctites and ſen- les, many wicked habites doe pzenatle, which without a mightie fo2ce of the ſpi- rit cannot be (abdued; As Glatfony and Dꝛunkenneſſe: Luxurie: Auarice: Onuie: Anger: Pzide: Slothfulncſſe in godly exerciſes : Cowardlineſſe, oʒ Puſilani- mitis in temptations. Grant me O Lozb by thy grace to over- come all theſe euills, whereunto either al, oꝛ to ſome one moꝛe than the reſt, either by nature J am enchned, oz by cuſtome ſabdaed : that being deliuercd out of ths ſnares of ſinne,and Sathan, J may ſerue the in lueh righteouſneſſe and holineſſe, as is acceptable with the,thzough Jeſus

Chꝛilt our Lozd,

Prayers againſt each particular euill habite, as tuery man ſhall thinke molt befitting his owne eſtate.

habites in

Out God and moſt merciful 1. Againſt father, J conleſſe and acknowledge Gluttonie

that thou haſt fozcwarned vs, fo take or drun- bed of ſarfeting and dzunkenneſle; and lenneſſe,

3 clu

haſt thzeatned by 2 holy wozd, to — pray thus.

Prayers, clove Gluffons and Dꝛunckards out bfths kingdome of heauen. Giue me grace to audide this unne, by

Reſiraints à moderate abſtinence : by flying vdle-

of glutto- i nie.

nefſe;by a meditation ofheaurnly things: by a pzactiſe of Chiſtian' vertues : by an imit ation ot Cyꝛiſt, in hungring, thir-

- ſting, andp;aying:Graunt me grace that

Againſt L-uxcui ry,

pc w thu: 80

tu eating and dziaking J be not carried to farre bepond the boundes of naturall neceſſitt:, And that J may come to take my lde, as to take a medicine: that Y wap repacſle in feeding a new appetite, ſtirted by vartetie cf viſhes': that J may reteiue my cozpozalfode with pꝛaier and thanklgit ing, and with a drũte of ſpiri= tuall ſo5e, that being refreſhed with bo- vilp fove, I may retorne moze cheereful- lp to the offices of nip calling, though | Jelos Cbzilf, A wen.

O Aimightic God and moll mertifi l father, fozalmuch as the vice of luxurie oz _— is neuer alone, but is carrts

d as it were in a Coach on foure wheels, = Pampeting ot the belly, and luſts of the flech: Piceneſſe in apparell and laſi⸗ nelle of lleept : And is dzawne as it were with (wo hozies, equally matched, vz.

Paoſpcritie

Prayers,

P2oſperitie of life, and aboundanee of wealth , whercon alſo doe ſit as it were two dztuers,Slothfall dulneſſe, and En- utous ſecuritie.

Giue me grace O Lozd, to pꝛoſit dap, by day in the moztifying of this vice: oʒ rather vices: By humble pꝛaver crauing continencie of thee : By withdzawing from the fire of luſt, the fe well of wine and delicates: By a watchiull care : ex⸗ pelling out of my hcarl all euill cogitat- ons fozthwith as they riſe ; And by kee ping my ſenſes, e aſt death enter by them as by the windowes : Graunt that by. thy grace J may warilp auoide what - ſoener is beautifull to the cye : what. ſoeuer is (weete to the taſt: whatſoe. ner is pleaſant to the eare : whatſoe⸗ yer delighteth the (ſmell : whatſoeneris ſoft in touching. Tbat at length by thy grace I may lo p2ofit in nioztifping Lur- urie, though J tele the pꝛick ofthe fleſh, yet I may ſuppꝛʒeſſe it without ſinne, and may perceine luſt to be ſo abated in me, that though it cannot wholly bee taken away, vet it may be ſubdued: Lhzougy Jeſas Chziſt, Amen.

D 4 D

Prayers,

« Againſt O A'mightie God and molt merciful

couetouſ- father, tozalmuch as thou yall fozewar- neſſe pray ned thy thildꝛen to beware of couetoul- thus, nelle, which is an vnſatiable deſire to pol⸗ | ſeſle moze and moze, and is accompanied with man miſchie les: |

Gine me grace to cxpell and expulſe

this vice, by a godly contentment : dee

pending alwaies vpon thy pꝛouidence,

and pꝛomile: and ſctting befoze eur eyes

the example of aur Sauicur Chat, who

when he was Lo2d cf all, became poze

fo2 vs:Orant me theref92e in Whatſocucr

eſtate J amihcrewith to be content, ct»

ther in plentie oʒ want, in fulncCe 02 pee

nurie. op

Nemembzing that riches cannot helpe

in the dayof temptatio,noz giue tranqulili⸗

tic o2rcit to the ſoule: but rather doe

wap their poiſeſiozs in many ſnares.

Grant me tperefoze to caſt all wy care

vpon ther, ic. Thꝛough Jeſus Chꝛiſt our

Tod. Amen. 1810

4. A gainſt O Almightie God and moſt mercifull Wrath, father, loꝛalmuch as thou haſt fozbidden pray thus. vs to be angry, raſhlp,and doeſt make it

as murther to be in danger of iudgemẽt:

Abeſerch the by thy grace, to * me

| rom

Prayers,

from this fine : which crtinguilheth the

light of reaſon, diſguiſeth the counte-

— and changeth a man into a Pon⸗ er.

Grant me by tby grace to overcome this ſauage beaſt, by remouing the pꝛo⸗ curers ofanger,which are Enuie:Pzide: Curioſitie: Þuſpifion: Credulitie: e loug ofour ſelues: By retraining, by the wil⸗ dome of the ſpir it, the firſt aſſaults of an» ger. By Chaiſtian patience ſuffering wzongs, and not ſeeking fo reuenge our ſelues : That obſcruing thy commande- ments,and following thy example,J may th;ough patience inherite the pꝛomiſe, thzough Jelus Chaiff, Amen.

O Almightie God aud moſt mercifall 5*

father, who haſt commanded bs to lone EHuic, our neighbours as our lelues, the poyſon Pray thus.

againſt which loue, is Enuie: which ſoz, roweth at the pzoſperity of our neighboz, and ioyeth at his miſerie.

Giae me grace therefoze DLo2d, to ſhua this plague, which hurteth moze the poſſeſſo2, than him that is enuied: Foꝛ the anoſding whereof, Grant mee grace to contemne all humane things: t to long foz that heritage, which multi

Ds fade

Prayers,

fade of heires doth not ſtrengthen : what J may reckon the gifts of my neigh bours as mine owne, and communicate my gifts with them : that Enie being ſet apart, we may reckon that ours which they poſleſſe, and that we poſſeſſs map be theirs, as Members ol one body, wherof Ch ꝛiſt is the bead,

O Almightie God and moſt mercifull Againſt father, who reſiſte(t the pꝛoud, and gi- Pride, nett grace vntothe humble, F02 as pꝛide pray thus. is the rote of all eui!, ſoit is the ouer-

thꝛowe of al vertuss, and as an infectious diſeaſe, corupteth all the faenlties of the ſoule. Gine me grace therefoze Þ Lo to beate down this great euill:By taking a diligent viewe of my ſelfe, that fluding mine owne wants, J may lay downe my Pꝛide: By conferring my fate, with the firſt cſtate of our ficſt parents, J may lee from whence J am fallen: By knewing the lawe, J may knows my owne infirmities : And by ſetting be- toze me Chaiſtes example, J may learne Bumilitie : who when hee was Lo2d of Pen and Angells , yet be- came a perfect patterns of Pumilitie, and

cy 2» ww WW WO 5D OÞ-

®u Vu OS $* CS. O05 G0 5 © TY wW Ee WE 5 CD. * om

—

Prayers, | 5 and Contempt of the wozld : that we

being humbled in cor ſclucs,might be ex⸗ alted of th: Thꝛough Jcſus Cyʒiſt, A-

men,

O Almightic God and meſt merti ul 8 m_—_ a

father, J acknowledge my dulres or:d ſunewarmnes, in going fo;ward inte way ol life : whoſe effcct3 daily J fie tn *

my ſelte. Foz. p

How ofteri doe J pꝛay without atten -

tion and feruencie ot ſpiru: How often do J meditate dinine things, without affe c⸗ tion of my minde, and therefoze d bent fruit: Pow hardly doe J rid my lelfe from pdle companie > How ſilvoine doe Jre- turne into my ſelle, to gather my ſpirits, to examine my own ſatc?J loke into m lelte as it were thꝛough a Lattice, v-ithont repentance oz amendment of itte:J taike freely of other men. and ſenercly cen- fore their deeds and wozds: O how wils lingly doe J paſſe my time in v ine chowes, oz cut'vard things; to relic ue my wearines 2 Yow often toe 3 ſake com- fozts here and there, ⁊ ſo ace my ſe it wich ꝛdie thoghts:Pow grieuouſly do J bear diſciptine q cozrecid? J obep laws but foz a ſaſhi,withlothlomnes x _

Prayers.

O how olten do J auoide labours, which are neceſlarp, and pꝛoſitable to faluation, J (ke to bee gracieus, and in fauout with men: How doe J neglec the ble of the Sacraments: ow ſeldome, and neg⸗ ligently doe J heare godip Sermons? Dow careleſſe hitherto haue 4 bene, fo auoide inne? Pow pꝛeſumptuous of mine owne ſtrength: How much haue Jpampercd my leite, making pzouiſion fo; the fleſh, to iu ful the luſtes thereot? q call to minde my olde manners, and the pleaſures of ſinne, not with grietc and Ul liking, but with a delight and liking. Dangers Grant ms therekoze, O Lozd, thy of Luke. grace,that J map overcome this rote of warmnes, vices, J acknowledge the dager, whercin a Lukewarme man doth ſtand : whom thou haſt thzeatned to vomit out: whoſe ſcate is miſerable and end fearefull;Gius me grace (herefoze not to fall backe info mine old finnes, that J be not in danger of a greter ruine:but that rec ouering out of the gulſe of theſe miſchiefes , J may with a moze cha&refull minde, runne the Remedics way of life, tir vp in me O Lozd,an ardent deſire of newneſle of life ; make

nie continually to meditate on my ende, which

Prayers.

- whichifit hond happen fo be ſodains,

and J bnp2ovided, the things that come after will be meze grieuous, which my end that it may be bleſſed, J beſeech thee foz Jeſus Chꝛiſt his ſake, ec, Amen.

When thou art entred , O my ſoule, In caſe of the way of life, thou art perhaps grieged, Puſillani- either with the crp:cation of ſome euill mitie or at hand, oz with diſtruſt of deliverance feare, a from ſome euill pzeſent: But pzay O my cõmum- foute with Dauid; J expected him who catiõ with deliuered me from my feare, and from the ſoule.

the ſloꝛme. Conceiue an aſſured hope in

Gods pzouidence, and fle fo him in the ume of trouble. Peraduenture he will humble the, by this temptatian to beate down thy pꝛide, which aſſaulteth the godly , euen in holy actions, oꝛ he purpoſeth to purge thee of ſelfe-· loue, whereby thou pl ꝛaſeſt thy ſelſe many times moze than is meete.

Bnt what is it O my ſoule, that thou ntedeſt fe are:

Doeſt thou feare the Croſſe and afflic- Thecroſſe fjan > It theu be godly the Croſſe and af- not to be fliction as it cannot be ſhunned, ſo it is feared, p2ofitable, and glozioas to the godly; Jt abafeth vices ; it encrealſeth vertues ; if

; confirmeth

N of {ic ke

nelle.

Nor loſſe

C world.

tt Le, n ther, noz fo:lake ther.

Prayers.

confirmeth our Adoption, tt. Beart if therefoze patiently and couragiouſig. 2. Doc ſi thou ſhzink at ſicknes: Thy body is ſubica to death, why then doeſt thcu lo gricue at ſickues, which pzcpareth to death, which to ß godlyt is a paſſage tu life? Pozeduer, 2 ficknes ol the body, doth man umes, cure p diſeaſcs ofthe ſoule. 3. Doeſt thou grieue f22 the lolle ol w5zidip things, Belieue in God, 4 take bold or his pꝛomiſes: Me will not leaus

Nor deach 4. Dath the terroꝛ ol b eath aſtoniſh the;

Not Sa- than,

Cat off feare, which riſeth ol tafidclitic} Compare the courle of thislife, with the lat pcriode thereof . Art thou tolles wi:h continual miſeries? Fears not death which ſhall deliver ther, com tbe tgzanuy of fin, from the deceits ofthe wozld, from the temptations of Sathan , Eternal death (hall not touch the, becauſe life is pꝛepared foz thee in Chziſt,

5. Doe the aſſualts ot Sathan ferrifie ther? Remember that Gad doth arme, luch as be his, with power to re ſiſt Dae tan: Tyon (halt overcome by Chzilt our Captaine: Call vpon God, and arme thy ſelte with the Shield ol faith, e the wm

ens an ot a, af

—— ITO_ ww ND CDF. 7

Prayers. of the lpirif,c. And by Gods grace then walt overcome.

6. Art thou amazed with thy many Notmany and great ſins: The remiſſion of thy fins or great is ſcaled,and confirmed lo thee, by many ſinnes. and great pzomiſes by Chaiſf, and in Chꝛiſt, therefoze thou ovghteſt not to x, Ioh · 2. fears, It any man ſinne, e haue an Ad-

vocate to the father, cuen Ieſus Chriſt, the righteous.

7. Doth the ferro of the laſt indg- Not the ment, make thee tremble ? Caſt off this laſt Iudg- feare,call to mind the loue of God the fa- ment. thor, in his lonne, and that the ſame Don of God is both thy red&@mer,and Judge.

And thou O my ſoule, as often as thou

fiuneft, ſo often by faith andrepentance

be thourenewed : Take hold by faith on , Gods grace, acknowledge the lone of Daily re- Chziſt, embzace the comfozt ofthe holy Pentance. ſpirit : who is the earneſt of our inheri- tance:whereby it will come to paſſe, that thou comming with confidence vnto the Thꝛoue of Gods grace, (halt finde com- fozt agaiuſt temptations, in due ſeaſon: Thzough Jelus Chaiſt, tc. Amen.

Prayers

The fourth

Godslong

Prayers.

; Prayers framed to the Argument of ſdte fourth Member. Proceede furthor, to attaine R ighteonſe. neſſe and Vert une. *

O Amightie God and moſt mercifull father, J acknowledge thy infinite grace and mertie towardes me, who haſt bene hetherto ſo patient, and long ſuffering towards me, that thou haſt not one!p endared me, haning all my life iong pꝛouoked the, by my many. and great ſinnes : but alſo haſt now af the laſt pꝛeuented me, by thy grace, that I might come to the knowledge of my finnes,and turne from them, and returne vnto thee, by hartie repentance, and dents all of vnrighteouſnefle: Do chat A ſeeme, in ſome (ozt , to haue pꝛocaded in fozla- king the lous of my ſelle: n mo der ating my carnall deſtres: In moztifying the Affections of my mind: In roting out e. uill babites. Bat becauſe I muſt not ay here, but

Grace to fcom ths deniall of vnrighteouſneſſs , 1 proceede. m aſt pꝛsce be further, to ths attaining of

righteonlneT:, wich J cannde dos, except

Prayers.

except thou © Lozv, voegine grace, and power : thercfoze J come vnto the D Lozv, beleching thee, to gine me grace both to attaine to vertues, and tokepe them being atfained- And becatile they be belt both attained, and kept : by fre- guent vſe of gudly pzaper : By an ardent᷑⸗ _— vertae ; and by continuall exer-

e. Gine me grate O Loꝛd, neuer to aint Meanes. in pꝛaper; with hartie affection to em- bzacc vertue, and not to hide my Talent, but that occupying with the lame, 4 may mate a god account to thee there. of | |

And that J may grow from vertne to A pur- bertue, Grent that I map baue a firme pole to Will and purpoſe, not one ly to enter, but p. xicucre. aiſo fo perſeuere in well doing, that no ſtezme of temptation may remoug mee, that being in lone with vertues, J may cheereſully doe the offices due to der: yet not fog any other reſpeck than foz thy glozy : Alwaies beholding one. Maiſter Jeſus Chzilt, as the perit d pat- terne of life and death. Amen.

Þ We

to attaine luſlice,

1. Towards

God.

A prayer O0

P rayers, We muſt begin at Juſtice. alm ightie and mot merciful father, who art iuſt in all thy waies, and holy

in all thy wozkes: J acknowledge that 3 am infinite waies bound bunte the, fo:

» thine vnſpeakable benefits: which J can

no way tecompence, but by gloziſping thee , accozding to the rule of Juſtice, which thou haſt pꝛeſcribed to vs, that as {hon art tuſt, ſo ſhould we be iuſt alſo: By giving to cuier?? one that-which is due to them; {To thee, that which t is due to thee: To men tvat which is due to men.

Giue me grace thcrefoze D Lozd, fo wozlhip thee ,: accogding to the pzclcript rule of thy wo2d: that is, to tall vpon thy name, with a true affection of heart, and a liui ly faith : To ſubmit my lcife obedi⸗ ently to thy Maieſlie: In a true fcarc of thy iudgements auoiding effences: And in an earneſt tone ol thy pꝛomiſes, em⸗ bzacing thp meccies: To reſt vpon thee, by a E:me hope, and conſtant truſt: To felifie my thanklulnes, by a cherreſull obedience ot thy will: Neuer to be alha- med of thy truth, but to pꝛofeſle it con -

family: To endure the croſle, with an in. „ uincible

Prayers. niacible courage: Loking fozthat bleſſed bope, and appearing of the go of the great God, enenthy ſonne Jclus Chal . eur Lozd, Amen. 5 © Aiwightie God, and mercifolfather, * Tour thou haſt allowed vs to lane eur ſelues, fo haue a moderate care of our leines, by maintaining thoſe god things, which thou eitheir inſoute,oz body,haſt beſtow· ed on vs. Gine me gracs thereſoze to be chicfly i. The ſoul careful foz the gd of my ſoule, by repai⸗ ring erefozmiag, both the luperiour and infertour faculties df my (ouie,

Grant ins grace therefoze, © Lo2d,to Superior apply my mind to the knowledge of Dis — 5. nine, c humane things, which cither may Themind farther me to the life celeſtiall, oz make Wiſdome me p2ofitable to humane felicitic. Which is wiledome.

Graunt me P2udence; to chaſe that Prudence which is verily god, and to rcfule that which is verily euill: to marke what is 10 ' be deſirev,and what is to be ſhunned.

Graunt me diſcretion, which is the co- Deſcretis;

panion of true Pzudeace,that J may dils

cerne, truth, rom falſehod: certainties,

from * that Which is i e

our [clues

Prayers. fable, from that which is vnpzofifablez that which is ſeaſonable,from that which is vaſeaſonable : things honcſi;frora vn. doneſt: things ple lant, from vaplea⸗ pieaſant:a d to conclude, gad from vill. And amongtheſe , what is maze oz iclle go, what is conuenient to; tune, place, and prrlous.

The con- Oiue me grace O Lozd, fo remone all

ſcicace, impediments, whereby my conſcience may be wounded, and griened, which are onely my ſinnes, which vzing lozrow,and inf:& wounds.

Knowledge Oraunt that Imap ſo reſtraine my con-

ot the law fcience,bp the knowledge of thy law, and awe of thy indgements., that J map not dare any thing confrary'' to thy will.

A reme- And if my conſcience chaunce fo be

die. wounded, that J moy ſpesdiꝰy ſehe mp remedie, which onely is, the redemption by the bloed of Jeſus Cy2ilt:spjzehended by a true and nue faith : whereby our tonſcientes are (ſecured befozethe ; if therew:thall we abſtaine from our ſins,

and ſerue thee with a pure minde. Gine me grace O Lozd , te will no» thing, but that which is ors U

P rayers. will, reuealed in thy woꝛd : chat cleauing

onely thereunto I map both will. and doe

thole things, which are god and accep-

table to thee, which grace we obtaine, vy

the aſſiſtance ol thy holy ſpirit, who woz-

keth in all men the power, both to will

and to pertozme, acco2ding to thyfree

grace: Thzough Jeſus Chaiſt our Lozd

any SDauiour 7 Amen.

Oiue me grace alſo DLozd, to rule 1 feriour the inleriour faculties of my ſoule, Anger f ulties and Luft.And that J may moderate An-q+,.,_c< ger: graunt me foztitude , whereby my pic part. ſoule may ber ſtrengthned, Cirred vp, and armed, to endure labour, and dan. ger, pea ot death , foz Chziſts ſake, with a god courage: that J may bee able to moderate and lubdue my affections, and not bee ſubdued of them: That Jmay deſpiſe woꝛldiy honour and ſerke the glo⸗ ry of God, and etecnall felicitie : that J may patientipy beare all troubles, and ad · nerſities, and croſſes, which cannot witz godlineſſe and heneſtie be aueided.

Graunt wee conſtancie, that q may perſeuere, in honeſt, and godly pur - Conſtan- poles, retaining one tenure of minde, e E will:that A be not pu ted vp in pꝛoſpe- P 3 rite,

Prayers, ritie , nozcalt downe in aduerſitic,to fall from god to euill.

Mecknes Graunt me makneſſe, whereby my. ſoule may ſo appeaſe the rage of Anger: that it pꝛeuaile not abone reaſon, and put. it out ot place: but that it may encline,ra«

ther to pardon, than reuenge.

Humilitie Tp conclude, graunt me humilitie, bat A ware not pꝛoud, in opinion of my gifts, cz grates, aboue othci;vut trulp acknow⸗ ledging my owne infirmities, J map, nol

onelp, not pꝛeferre my ſelle befoze ather, but alſo pzefrrre eucry one befoze my feife. Do hall not iy Angry part, baeake fozthlike a wilde beaft info rage, but be a furthcrance to me- in the courſe of vertue, Thꝛough Jeſus Chꝛiſt. A- men. he con- Giue me grace O Lord, to moderate

cupiſcible my luſts, b Tewperance,in Abſtinence,

Part. and Continence.

SOrannt that J map reſtraine the

Tempe- dcfires , pleaſures, and velights of the

rance. Legp, which being nalurall, are the

moe hardly. reſtramed: Let my ſouls thcreſoꝛe ſtrine againſt them, by tems perance, in vſing moderatelymeates,

and dzinkes , ozdained foz the nouriib⸗

ment

Prayers,

ment of the body, that whether wer eate,o2 dꝛink, we may doe it to thy glozy,

Grant me Cyaſtitie to contemne my Ch aſlitic,

Luſts, in a holy moceration of the parts, giuen foz/ generation , that J map ktept t jẽ within the bounds of the law⸗

fat vie, oꝛdained by the, in holy wedlock. That mp Kuſtes by thy grace being

Chaltiſed, they may not rage, to make

me bzutiſh, r.02 vc file my ſoule, to make' me odious to thee, but being by the grace and ſpirit ſubdued, inp ſoule and body map be an holy Temple, acceptas ble to thee ; Mhzough Jelus Chalt aur Lo2d. Amen,

O Almightie Gad, and moli merciful Goods of father, thou haſt giuen vs leaue to tate the bedy.

care foz our bodies, lo that the lame be moderate.

Giue me grace therefoze, foto pzovide Life, and fo2 my bobpe, that J make not pꝛouiſion health.

foz the fleſh, to fulfill the Luſts thereof; but that the care of life and health, which we lake to pꝛeſerue, may by thy godnes beſo bleſſed, that J may be the better able

to perfozme the duties of my calling. And il my health be impaired, grant O Led, that the meanes which I (hal vſe ts D 4 remoue

Prayers,

In ſicknes remont diſcaſcs , may by thy godnes fake god cen. And that, whether in licknes,oz health J may be boih content, and thankſull io the who Rnoweſt beſt, what is beſt ina cucry man : and turneſt all to the beſt, fo2 them that Jove thee: Tbzough Jeſus Chꝛiſt our Lord, men.

Exter- Thou aiſo haſt commaundep vs D. nal goods Lond. to contẽt our ſelues with por tſtate, whether in pouertie, oʒ tiches, whether in contempt o2 bonour.

Content= Give me grace there ſoꝛe, with athank-

ment. fall minde towardes the, te content my

elle with my lot, and not to (@ts, by gre die care, to cncreaſe,

Godlie in- 'Grannt that i map by godly ind vitro

duſtrie. grt my liuing neither enricting my ſelte, by vnlawfuil. meanes, voz tating the ſweat of other mens bꝛowes: but esting the I>wfull labour of mane owne hands: Poſccſfing riches ho iv, and vſing them frugaliy,

Honeſt Graunt thet J map by vertue, god!»

fame, nes, and goneſt arts purcbaſe a god cClli- mation and repozt, with the g and hos neſt: that, as farre as is lala, J may regard the eſtimation among men: and where it is not attained, but wih euil cire

; cumTances,

Prayers,

cumffances, ] may contemne i(:fogether with all falſe repozts and contempt ot the Wicked and mali ious, ſo that there be al- wet s, within my ſelte, the teſtimonte of

a god conſcience towards thee,

That finiſhing the courſe of this liſe, in an holy calling, whether though penary, oz avboundance,thzough contempt, oʒ ho · nour, J may attaine the celeſtial crowne: thꝛongh Jelas Ch ziſt Amen. |

O Almightie God and moſt mercifall ;* Towards

father,thon haſt taught vs, that we arg our nc igh- not-bozne to our ſelues: but that wer bouis. ſhonulp lone dur ntighbours, as our leines. a ; A acknowledge therefoze, that J ewe brto my n1ahbozs,the duties of Juſlice, both to all in generall, and to ſome ſpec i- alle; both to the living. and to the dead: both in inward affe gion, and iu outward effect.

Giue me grace therefoze, lo embꝛate To all all men, as men:pea as thy Image, uh * a loving affection wiſhing vn'o them all god, as to my ſelſe, and as much as lyeti in me. to be at peace with all men. 'Peel- ding due bencyolence vnto all men, in esuntenance, geſture, wozd, and derde, helping

Toſome

ſpeciall.

To the |

dead.

F'nccons cluſion.

. Prayers; helping and furthering them, to che diter⸗ mdſtof my power,

Grant that J may th2ough true chari- tie. haue a feeling of other mens miſerie, to ſnffcr with them that ſuffer: e thzough true loue, to rclieae idem, to giue almes to the paze, to harbour the ſtrangers, gc. Chat 3 may be partaker ofthat bleſſing: Come, ye Bleiled, in herit the kings dome, &c.

Giae me grace to peelde vnto my. (u- perionrs,reuerence,and obedience:as bns to the, and ſoꝛtuhes: To my Jaſcrioues humuitie, and benecficence: in conference and conuerſion: Tomy friends mutual lon?, and gratitude: in affection of heart, and ſignes ol thankfulnes.

: And vecaule thou haſt commanded vs fo doe god euen vnto the dead: Graunt that J map bee readie to perfozme vnto the dead, the laſt Chziftian dutie: in mo. derate mourning auer them, and decent buriall of their bodies, in hope of the Re- ſur rection, not loꝛgetting to ſhew my god will, and liberalilie towards their poſte- ritie, their widdowes, chilozen, and kin- D2eD. ec.

That in this wile, perfoxming —_

Prayers. ties of Juſtice, required of enery Chzilti- an, hauing by thy grace DLozd;

Entred the way of godlines, and chari⸗

tie, And

Fainting not in the lame, but going

fozward, not onelp: To the deniall of all vnrigbteouſneſſe: | but alſo To the p2actiſe of righteouſneſſe, euen with perſeuerance,

J may in the ende, atfaine the crown of glozp, by Jeſus Chzilt our Lozd, Amen.

The Epilogue conſiffing of Keaſor, and Dentences, both of Chziſtians, and Heathens,to ſtir vp our endeuour, ę loue to Pietie,and Charitie: s referred to the Members ofthe \ozmer treatiſe: Mhere= foze they are eaſily conuerted to our vſe,

by the pzaycrs aboue framed, God grant this boke,and labour, tna

haue god ſucceſſle, actoʒding fo the Antho2s wiſh, in his Epiſtle Dedicatozp.

Amen,

FINIVW.