A
SHORT
RVLE
OF
GOD
LIFE
.
THE
FIRST
CHAPTER
of
the
foundations
of
a
Good
life
.
The
first
foundation
.
THE
first
foundation
of
a
good
life
is
,
often
and
seriously
to
consider
for
what
end
and
purpose
I
was
created
,
and
what
Gods
designement
was
,
when
he
made
mee
of
nothing
,
and
that
not
to
haue
a
being
only
,
as
a
stone
,
nor
withall
a
bare
kinde
of
life
or
growing
,
as
a
plant
or
tree
,
nor
moreouer
a
power
of
sence
or
feeling
only
as
a
bru●t
beast
,
but
a
creature
to
his
owne
likenes
,
indued
with
reason
vnderstanding
and
freewil
.
Also
why
he
now
preserueth
me
in
this
health
,
state
and
calling
.
Finally
why
he
redemed
me
with
his
owne
bloud
,
bestowed
so
infinite
benefites
vppon
me
,
and
still
continueth
his
mercy
towards
me
.
The
end
of
man
.
The
end
of
my
being
thus
made
,
redeemed
,
preserued
,
and
so
much
benefited
by
God
,
is
this
and
no
other
:
that
I
should
in
this
life
serue
him
,
with
my
whole
body
,
soule
and
substance
,
and
with
what
else
soeuer
is
mi●e
,
and
in
the
next
life
enioy
●im
for
euer
in
heauen
.
Rules
that
follow
of
this
foundation
.
●
Was
made
of
nothing
by
God
,
and
receiued
body
and
soule
from
him
,
and
therfore
am
I
only
his
,
not
mine
owne
,
neither
can
I
so
binde
or
giue
my selfe
to
●●y
creature
,
but
that
I
ought
●ore
to
serue
,
loue
and
obey
God
,
then
any
creature
in
this
world
.
Secondly
I
committe
a
●●●de
of
theft
,
and
do
God
g●eat
wrong
,
so
often
as
I
●●ploy
any
part
of
my
body
〈◊〉
soule
,
to
any
other
ende
than
to
his
seruice
,
for
which
only
I
was
created
.
Thirdly
,
for
this
do
I
liue
,
and
for
no
other
ende
,
but
for
this
,
doe
all
creatures
serue
me
,
and
when
I
turne
the
least
thing
whereof
God
hath
giuen
me
the
vse
or
possessing
▪
to
any
other
ende
then
the
seruice
of
God
,
doe
God
wrong
,
and
abuse
his
creatures
.
The
second
foundation
.
Seeing
I
was
made
to
serue
God
in
this
life
,
and
to
enioye
him
in
the
next
,
the
seruice
of
God
,
and
the
saluation
of
mine
owne
soule
,
is
the
most
weighty
and
important
busines
,
and
the
most
necessary
matter
wherin
I
must
employ
my
bodie
,
minde
,
time
,
and
labour
:
and
all
other
affaires
are
so
farre
foorth
to
be
esteemed
of
me
waighty
or
light
,
as
they
more
or
lesse
tend
to
the
furtherance
of
this
principall
&
most
earnest
busines
.
For
what
auaileth
it
a
man
to
gaine
the
whole
world
,
and
loose
his
owne
soule
?
Rules
that
follow
of
this
foundation
.
FIrst
what
diligence
,
labour
,
or
cost
,
I
would
emploie
in
any
other
temporall
matter
of
credit
▪
liuing
,
or
life
,
all
that
I
am
bound
to
employ
in
the
seruice
of
God
,
and
the
saluation
of
my
soule
:
and
so
much
more
,
as
the
weight
or
worth
of
my
soule
,
passeth
al
other
things
.
Secondly
I
ought
to
think
the
seruice
of
God
,
and
saluation
of
my
soule
my
principall
busines
in
this
world
,
and
to
make
it
my
ordinary
study
and
chiefe
occupation
,
and
day
and
night
to
keepe
my
minde
so
fixed
vpon
it
,
that
in
euery
action
I
stil
haue
it
before
mine
eies
,
as
the
onely
marke
I
shoote
at
.
the
third
foundation
.
I
Cannot
serue
God
in
this
world
,
nor
go
about
to
enioye
him
in
the
next
,
but
that
Gods
enemies
and
mine
,
will
repine
and
seeke-to
hinder
me
:
which
enemies
are
three
:
the
Worlde
,
the
Flesh
,
and
the
Deuill
.
Wherefore
I
must
resolue
my selfe
,
and
sett
it
downe
as
a
thing
vndouted
,
that
my
whole
life
must
be
a
continuall
combate
with
these
aduersaries
:
whom
I
must
assuredly
perswade
my selfe
to
lie
hourely
in
waite
for
me
,
to
seeke
their
aduantage
.
And
that
their
malice
is
so
vnplacable
,
and
their
hatred
against
me
so
rooted
in
them
,
that
I
must
neuer
looke
to
haue
one
hower
secure
from
their
assaultes
:
but
that
they
will
●rom
time
to
time
,
so
long
as
there
is
breath
in
my
body
,
still
labour
to
make
me
forsake
and
offend
God
,
alure
me
to
their
seruice
,
and
drawe
me
to
my
damnation
.
Rules
following
of
this
foundation
.
I
Must
prepare
my
body
and
mind
to
all
patience
,
and
thinke
it
no
newes
to
be
tempted
,
but
a
point
annexed
necessarily
to
my
profession
,
and
therfore
neuer
must
I
be
wearied
with
the
difficultie
,
considering
the
malice
and
wickednesse
of
mine
aduersaries
,
and
my
professed
enmitie
with
them
.
Secondly
I
must
alway
stand
vpon
my
guarde
,
and
be
very
watchfull
in
euery
action
,
seeing
that
whatsoeuer
I
doe
,
they
wil
seeke
to
peruert
it
,
and
make
it
offensiue
to
God
,
euen
my
very
best
indeuours
.
Thirdly
I
must
neuer
looke
to
be
free
from
some
trouble
or
other
,
but
knowing
my
life
to
be
a
perpetuall
warfare
,
I
must
rather
comefort
my
s●lfe
with
hope
of
a
glorious
crowne
for
my
victories
,
then
of
any
long
or
assured
peace
with
mine
enemies
.
The
fourth
foundation
.
The
thing
which
these
enemies
endeuour
for
to
drawe
me
vnto
,
is
,
sinne
and
offence
of
God
:
which
is
so
odious
,
hatefull
,
and
abhominable
,
that
God
doth
more
detest
and
dislike
it
,
then
he
did
the
cruell
vsage
,
the
woundes
,
the
tormentes
,
and
the
death
it selfe
,
that
for
vs
he
suffered
of
the
Iewes
,
and
it
maketh
our
soules
more
vgly
,
then
the
plague
▪
leprosy
,
or
any
other
moste
filthy
disease
doth
the
body
.
Rules
following
this
foundation
.
SO
carefull
as
I
woulde
bee
not
to
wounde
,
torment
,
or
murther
Christ
,
so
carefull
must
I
bee
,
not
to
commit
any
mortall
sinne
against
him
,
yea
and
much
more
,
seeing
that
he
hate●h
sinne
more
then
death
,
hauing
voluntarily
suffered
the
one
,
and
yet
neuer
committed
the
other
.
Secondly
when
I
am
tempted
with
any
sinne
,
let
me
examine
my selfe
,
whether
I
would
buy
the
fulfilling
of
mine
appetite
,
with
being
a
leaper
or
full
of
the
plague
,
or
with
death
presently
to
ensue
after
it
:
if
not
,
then
much
lesse
ought
I
to
buy
it
with
the
leprosie
,
losse
,
and
death
of
my
soule
,
which
is
of
far
more
worth
then
my
body
.
The
fift
foundation
.
Being
Gods
creature
made
to
serue
him
in
this
life
:
my
body
,
soule
,
and
goods
,
and
all
things
any
way
appertaining
vnto
me
,
are
but
lent
,
or
onely
let
me
for
this
end
,
and
I
am
only
as
bailiffe
,
tenaunt
or
officer
,
to
demaine
or
goue●ne
these
thinges
to
his
best
seruice
:
and
therfore
when
the
time
of
my
stewardship
is
expired
,
I
shall
be
summoned
by
Death
to
appeare
before
my
Land-lorde
,
who
with
most
rigorous
iustice
will
demaunde
account
of
euery
thing
and
creature
of
his
,
that
hath
beene
to
my
vse
,
yea
of
all
that
I
haue
receiued
,
promised
,
omitted
,
committed
,
lost
and
robbed
:
and
as
I
can
then
discharge
this
account
,
so
shall
I
be
either
crowned
in
eternall
ioy
,
or
condemned
to
perpetuall
damnation
.
Rules
following
of
this
foundation
.
FIrst
,
I
must
vse
all
thinges
in
this
life
as
an
other
bodies
goods
,
for
which
I
must
be
accountable
to
the
vtter-most
farthing
.
Secondly
,
the
more
I
haue
,
the
greater
and
harder
wil
be
mine
account
of
the
good
vse
thereof
,
and
therefore
the
more
wary●ought
I
to
be
,
in
disposing
of
it
.
Thirdly
,
let
mee
often
consider
what
bodily
,
ghostly
,
and
internall
giftes
of
God
I
haue
receiued
,
what
in
baptisme
and
at
other
times
I
haue
promised
:
how
profitable
and
necessary
good
workes
I
haue
omitted
:
how
many
grieuous
and
heinous
sinnes
I
haue
committed
:
how
often
I
haue
lost
the
grace
of
God
,
&
my
right
to
heauen
:
finally
how
much
honour
,
and
how
many
soules
I
haue
robbed
from
God
:
and
these
things
being
well
perused
,
let
mee
seeke
to
make
that
recompence
and
satisfaction
for
them
,
which
I
would
wish
to
haue
made
when
death
shall
summon
me
before
my
heauenly
iudge
,
to
giue
vp
a
most
strict
account
of
them
.
The
fruit
of
these
foundations
consisteth
in
often
considering
them
,
as
most
necessary
pointes
,
and
as
it
were
the
verie
first
principles
of
good
life
,
vpon
the
vnderstanding
and
practising
whereof
,
dependeth
my
progresse
in
vertue
:
and
therfore
I
must
very
often
r●ade
them
and
examine
my selfe
,
whether
my
minde
and
actions
be
answerable
vnto
them
.
Howe
we
ought
to
be
affected
towards
God
.
THE
SECOND
Chapter
.
First
of
the
consideration
of
Gods
presence
.
THese
foundations
beeing
laide
,
it
behoueth
mee
further
to
descende
to
the
notice
of
my
duety
to
God
,
my
neighbour
,
and
my selfe
.
And
first
concerning
my
due●ie
vnto
God
,
a
very
fitte
meane
I
can
vse
to
please
him
is
,
to
beare
alwaie
in
minde
his
presence
.
For
sure
it
is
that
as
God
,
hee
is
euery
where
in
substance
,
power
and
presence
,
and
in
him
I
liue
,
moue
,
and
I
am
,
as
the
scripture
saith
,
because
he
worketh
with
me
in
all
my
deedes
,
thoughts
and
wordes
:
In
so
much
that
as
the
beame
of
the
sun
,
the
heat
of
the
fire
,
or
wettnes
of
the
water
,
so
depend
I
of
God
:
and
should
he
withdrawe
himselfe
from
mee
but
one
moment
,
I
should
forthwith
turne
into
nothing
,
and
therfore
it
is
a
very
forcible
meanes
for
my
good
,
to
doe
all
things
as
if
I
did
see
God
visibly
woorking
and
cooperating
with
me
in
euery
action
,
as
in
truth
he
doth
,
and
knowinge
that
what
woordes
,
thoughtes
,
or
deedes
soeuer
passe
me
,
and
what
part
of
my
body
or
minde
soeuer
I
vse
,
Gods
concourse
and
helpe
therunto
,
is
more
then
mine
owne
,
I
must
be
a
fraid
to
vse
them
in
any
such
thing
wherein
I
might
offend
him
:
but
rather
seeke
to
doe
all
things
so
that
they
be
worthy
of
his
presence
,
helpe
,
and
assistance
in
them
.
And
if
I
can
get
a
custome
or
habitte
to
remember
still
the
presence
and
assistance
of
God
(
as
by
vse
easely
I
may
)
I
shall
with
due
regrd
,
reuerence
,
and
consideration
,
abstaine
from
such
behauiour
,
as
I
thinke
may
any
waie
bee
offensiue
vnto
him
I
shall
also
get
a
great
facility
in
turning
my
minde
and
heart
to
him
,
and
in
talking
often
with
him
by
short
and
sweet
praiers
,
which
are
the
fewell
of
deuotion
.
Other
affecton
is
that
we
ought
to
haue
vnto
God
Secondly
I
must
endeuour
to
kindle
in
my selfe
,
these
affections
towardes
God
.
The
First
Affection
.
FIrst
,
of
a
sincere
and
tender
loue
of
him
,
as
the
fountaine
of
all
beautie
and
fellicity
,
of
which
loue
I
may
gesse
by
these
signes
.
By
often
thinking
,
and
an
earnest
desire
of
God
.
By
sorrow
of
his
absence
,
and
contentment
,
in
consideration
of
his
presence
.
By
my
diligence
in
performing
without
delay
or
tediousnesse
,
that
which
pleaseth
best
my
Sauiour
,
and
by
finding
such
confort
in
doing
it
,
that
it
grieues
me
when
for
thinges
of
lesse
goodnes
,
I
am
enforced
to
deferre
it
.
By
withdrawing
all
disordred
loue
from
all
creatures
,
and
especially
my selfe
,
and
by
louing
nothing
but
in
God
,
and
for
God
.
By
seeking
to
encrease
this
loue
by
consideration
of
Gods
goodnesse
,
&
his
dailie
benefites
.
By
taking
delight
in
Gods
seruice
,
or
thinges
tending
therunto
,
not
because
I
finde
contentment
in
it
,
but
because
it
is
to
Gods
glory
,
to
the
which
I
would
haue
all
thinges
addressed
.
By
taking
tribulations
,
or
troubles
of
body
or
mind
patiently
,
yea
and
with
ioie
,
knowing
that
they
come
by
Gods
permission
,
and
thinking
them
as
fauours
which
he
affordeth
to
his
dearest
friends
.
The
Second
Affection
.
THe
second
affection
is
,
a
reuerent
and
dutifull
feare
of
God
,
which
I
may
gather
by
these
signes
.
If
when
I
remember
the
presence
and
Maiestie
of
God
,
I
frame
both
my
body
and
minde
to
reuerence
and
honour
him
,
with
all
humilitie
and
decencie
:
fearing
least
by
any
vnseemely
and
light
behauiour
,
I
should
seeme
to
be
contemptuous
,
and
carelesse
of
my
duty
towards
him
.
If
I
finde
great
feare
to
doe
any
thing
that
may
offend
God
,
not
onely
mortally
,
but
euen
venially
,
&
be
withall
verie
watchfull
to
auoid
the
least
offence
,
least
my
fra●lty
which
is
great
,
should
drawe
me
to
it
,
and
so
to
further
inconuenience
.
If
I
feare
to
bee
banished
from
him
,
or
forsaken
for
my
sinnes
,
and
endeuour
what
I
may
to
preserue
his
loue
and
mercy
towards
me
.
The
Third
Affection
.
THe
third
affection
is
,
Zeale
of
Gods
honour
,
and
desire
that
hee
should
be
duely
serued
and
obeyed
of
all
his
creatures
,
of
which
I
may
iudge
by
these
signes
.
First
,
if
I
finde
a
griefe
in
my selfe
and
am
hartily
sory
,
when
I
see
or
heare
of
other
folkes
faults
,
or
thinke
of
mine
owne
,
considering
how
by
them
,
a
base
and
wretched
creature
,
dishonoured
and
dispised
his
creator
,
in
steed
of
him
,
seruing
his
professed
enemies
,
the
flesh
,
the
world
,
&
the
diuel
.
The
second
signe
is
an
earnest
desire
to
helpe
my
neighbour
,
or
mine
owne
soule
out
of
sinne
,
by
praying
for
this
effect
,
and
refusing
no
conuenient
labour
to
accomplish
the
same
,
so
that
my
Lord
God
bee
no
more
,
or
at
the
least
,
lesse
offended
then
before
.
The
Fourth
Affection
.
THe
fourth
affection
is
,
to
endeuour
as
neere
as
I
can
,
to
take
occasion
of
euery
thing
that
I
heare
,
see
,
or
think
of
,
to
praise
God
.
As
if
the
things
were
good
,
then
to
praise
God
that
he
gaue
grace
to
doe
them
:
And
if
the
thinge●
were
euill
,
to
thanke
God
that
either
he
preserued
me
or
other
,
from
them
,
or
at
the
least
hath
not
suffered
me
to
continue
still
in
them
,
or
to
bee
in
his
wrath
condem●ed
for
them
.
Also
I
must
consider
,
and
with
my
inward
eye
see
God
in
euerie
creature
,
how
he
worketh
in
all
things
to
my
benefitte
,
and
weigh
how
in
all
c●eatures
,
both
within
and
without
me
,
he
sheweth
his
p●esence
,
by
keeping
them
in
their
beeing
and
course
of
nature
:
for
without
him
they
would
presently
turne
to
nothing
:
and
I
must
assure
my selfe
,
that
in
all
this
,
hee
hath
as
well
a
regard
to
my
good
,
as
to
others
.
And
therefore
all
creatures
must
be
as
it
were
bookes
to
me
to
reade
therin
,
the
lou●
presence
,
prouidence
,
and
fatherly
care
that
God
hath
ouer
me
.
The
Fift
Affection
.
THe
fift
affection
is
,
to
consider
,
that
I
being
a
Christian
,
and
onely
my
faith
and
all
mine
actions
proper
thereunto
,
ought
not
onely
to
be
different
from
the
erroneous
opinions
,
sects
,
and
actions
of
infidels
,
but
euen
mine
ordinarie
actions
,
of
eating
,
drinking
,
playing
,
working
,
and
such
like
,
ought
to
haue
a
marke
and
badge
of
christianitie
,
and
some
difference
from
the
like
thinges
done
by
heathens
.
And
this
marke
which
maketh
christian
and
good
workes
,
is
a
right
and
sincere
intention
,
which
in
euery
principall
action
I
ought
to
procure
,
so
that
it
bee
done
to
the
honour
,
g●orie
,
and
seruice
of
God
,
and
agreeable
to
the
rule
of
christian
dutye
,
with
that
measure
,
temperance
,
and
circumstance
,
which
faith
and
reason
requireth
:
perswading
my selfe
,
that
as
wel
in
these
actions
done
in
this
sorte
,
as
in
others
that
carry
more
shew
of
piety
,
God
may
be
serued
&
honoured
.
And
therfore
it
should
be
a
great
negligence
and
carelesnes
in
me
,
for
want
of
directing
mine
intention
(
which
by
vse
is
easely
gotten
)
to
lose
so
many
great
merites
,
as
in
these
ordinary
actions
I
might
daily
and
howerly
gaine
.
The
Sixt
Affection
.
THe
sixt
Affection
is
,
a
Perfect
resignation
of
my selfe
into
Gods
hands
,
with
a
full
desire
that
he
should
vse
me
as
it
were
most
to
his
glorie
,
whether
it
were
to
my
temporall
comfort
or
no.
And
to
bee
as
ready
to
serue
him
in
misery
,
need
,
and
affliction
,
as
in
prosperity
and
pleasure
:
thinking
it
my
cheifest
delighte
,
to
be
vsed
as
God
wil
,
and
to
haue
his
pleasure
and
prouidence
fully
accomplished
in
me
,
which
is
the
end
for
which
I
was
created
,
and
for
the
which
I
doe
now
liue
.
To
attaine
this
resignation
,
it
is
a
very
fitte
way
to
debate
and
discourse
with
my selfe
,
what
thing
there
is
could
happen
vnto
me
,
though
neuer
so
much
against
my
liking
,
which
if
it
should
fall
out
,
would
trouble
me
,
or
make
me
loose
that
indifferency
which
I
ought
to
haue
,
in
most
willingly
yeeldinge
my selfe
to
whatsoeuer
God
shall
laye
vppon
me
:
And
if
I
finde
any
thinge
which
I
thinke
I
should
not
well
digest
,
nor
accept
with
due
patience
,
let
me
endeuour
to
ouercome
my selfe
in
it
,
and
by
praie●
and
meditation
▪
seeke
to
winne
the
difficulty
therof
,
that
there
may
be
nothing
which
I
would
not
willingly
accept
at
Gods
handes
,
how
contrary
soeuer
it
were
to
mine
inclination
.
To
which
these
considerations
may
helpe
me
.
First
the
ende
I
ayme
at
,
is
Gods
glorie
in
this
world
,
and
his
reward
in
the
next
,
and
therfore
knowing
that
nothing
,
but
my
voluntarie
sinne
can
barre
me
from
this
ende
,
what
neede
I
much
care
by
what
meanes
God
will
haue
me
to
attaine
it
?
for
the
meanes
can
last
but
a
litle
,
and
the
end
endureth
for
euer
,
and
is
so
much
the
more
comfortable
,
in
that
it
hath
beene
atchiued
with
more
discomfortable
,
toiles
.
Secondly
God
loueth
mee
more
then
I
loue
my selfe
,
and
is
so
wise
,
that
he
best
seeth
what
is
fittest
for
me
,
all
present
&
future
circumstances
considered
:
he
is
so
mighty
that
what
his
wisdome
and
loue
shall
conclude
for
my
good
,
his
power
can
put
in
execution
:
and
therfore
let
me
rather
yeeld
my selfe
wholy
to
his
prouidence
,
then
mine
owne
desires
.
Thirdly
whatsoeuer
moueth
me
to
feare
or
dislike
any
thing
,
which
I
could
not
frame
my
minde
to
beare
,
God
seeth
it
as
wel
and
farre
better
then
I
,
yea
and
all
other
secret
and
vnkowen
hazardes
that
are
annexed
to
that
thing
:
if
therefore
he
knowing
all
these
thinges
,
will
neuerthelesse
let
it
happen
to
me
,
I
must
assure
my selfe
,
that
it
proceedeth
of
loue
,
and
is
for
my
greater
good
,
and
that
he
hauing
laid
a
heauy
burden
vpon
weake
forces
,
will
by
his
grace
supply
all
my
feares
,
wants
and
frailties
.
The
Seuenth
Affection
.
THe
seuenth
affection
is
,
gratitude
and
thankfulnes
,
which
I
ought
to
finde
in
my selfe
towards
God
,
and
feeling
an
earnest
desire
to
doe
any
thing
that
might
counteruaile
,
or
in
parte
aunswere
the
excessiue
loue
that
God
,
hath
and
howerly
doth
shew
vnto
me
,
and
to
let
no
litle
good
that
I
receiue
thoughe
neuer
so
ordinarie
,
passe
without
thankes
to
him
,
who
euen
in
the
least
things
is
contented
to
serue
me
▪
and
finally
to
make
God
my
repose
,
and
his
remembrance
my
comfort
,
and
to
loath
al
earthly
things
as
base
and
vnpleasant
,
in
comparison
of
him
.
Of
my
duety
to
my
Superiours
.
THE
THIRD
Chapter
.
NExt
my
duty
to
God
,
it
behoueth
me
to
consider
my
due●ie
to
my
Superiours
,
whom
I
must
account
as
his
Vicegerents
,
&
substitutes
in
the
thinges
wherein
I
am
subiecte
vnto
them
.
And
first
to
speake
of
those
which
are
my
superiours
in
temporall
thinges
,
in
all
pointes
belonging
to
their
charge
,
I
am
to
yeeld
them
temporall
duty
,
contenting
my selfe
with
their
appointment
,
so
farre
as
with
iustice
and
equity
they
can
command
,
and
by
Gods
lawes
I
shall
be
bound
to
yeeld
vnto
them
.
And
for
my
spirituall
superiours
,
whom
I
am
to
account
as
guides
of
my
soule
,
a
farre
better
part
then
the
body
.
First
I
must
procure
that
my
choice
be
of
vertuous
,
graue
,
and
mortified
men
,
who
hauing
their
owne
passions
well
subdued
,
may
the
better
teach
me
how
to
bridle
mine
.
And
because
it
is
the
chiefe
helpe
and
most
profitable
,
if
my
choise
bee
good
,
and
very
dangerous
if
it
be
euill
,
I
must
make
my
choise
with
greate
aduise
and
deliberation
,
vsing
the
counsaile
of
some
other
persons
of
good
and
grounded
iudgement
in
such
things
.
When
I
haue
a
man
of
discretion
and
good
gouernement
,
and
experienced
in
directinge
of
soules
,
I
must
behaue
my selfe
towardes
him
in
this
sort
.
First
,
I
must
procure
to
loue
him
as
a
parent
or
father
,
by
which
name
such
men
in
the
Church
of
God
are
called
,
endeuouring
to
cary
my selfe
towards
him
,
as
dutifully
(
not
onely
in
spirituall
things
,
but
also
in
those
temporall
wherin
,
I
might
iustly
feare
any
sinne
)
as
a
well
nurtured
childe
behaueth
him selfe
toward
his
naturall
father
:
and
seeking
to
make
him
take
an
affection
and
desire
to
direct
me
with
great
ioy
,
diligence
and
care
,
to
all
spirituall
good
.
Secondlie
,
I
must
reuerence
and
honour
him
as
the
Vincegerent
of
God
,
&
consider
Christ
in
his
person
,
and
do
my
duety
to
him
,
as
if
in
him
I
did
see
Christ
,
taking
heede
of
any
such
familiarity
or
surlinesse
,
as
may
and
vsually
doth
breed
contempt
,
and
alwaies
carrying
my selfe
with
due
respecte
to
his
function
and
office
,
and
hauing
mine
eye
more
bent
vpon
that
,
then
either
his
person
,
calling
or
other
temporall
or
spirituall
qualities
.
Thirdly
,
I
must
auoid
such
things
as
maie
cause
in
me
any
vniust
discontentmentes
or
dislike
toward●s
him
:
and
therfore
interprete
his
doings
and
sayinges
in
the
best
sort
,
not
giuing
rash
iudgement
of
them
,
but
rather
seekinge
to
excuse
his
faultes
,
if
he
haue
any
:
and
in
my
daily
prayers
to
commend
him
to
God
,
and
pray
that
God
may
graunt
him
grace
,
iudgement
&
discretion
,
and
the
assistance
of
his
spirit
that
thereby
he
may
direct
me
,
as
is
most
for
Gods
glorie
,
and
my
soules
health
.
Fourthly
,
to
obey
him
in
al
things
wherin
I
see
not
any
expresse
sinne
,
taking
his
wordes
when
hee
counsaileth
,
commandeth
,
or
forbiddeth
me
any
thing
,
as
the
words
of
Christ
;
agreable
to
the
saying
of
our
Sauiour
:
He
that
heareth
you
,
heareth
me
,
and
he
that
dispiseth
you
dispiseth
me
.
Wherfore
if
he
reprehend
me
I
must
take
it
patiently
with
desire
of
amendment
,
&
what
he
ēioineth
me
,
willingly
must
I
performe
▪
though
it
be
against
mine
owne
will
,
sense
,
or
liking
.
To
conclude
,
my
obedience
towardes
him
,
or
rather
towardes
Christs
person
in
him
,
for
whom
in
all
things
I
obey
,
ought
to
be
done
with
these
conditions
.
Speedely
without
delay
.
Voluntarily
without
constraint
.
Simply
without
questions
or
excuses
.
Contentedly
without
murmuring
or
grudging
.
Stoutly
without
despaire
or
impatience
.
Constantly
with
perseuerance
to
the
end
.
Humbly
without
pride
.
I
ought
also
to
perswade
my self
,
that
God
of
his
great
goodnes
,
by
him
will
direct
me
in
such
thinges
as
appertaine
to
his
direction
,
and
will
put
such
things
in
his
minde
,
as
shall
bee
most
for
my
benefite
and
good
,
and
therefore
must
I
resolue
to
laie
my
soule
in
his
handes
,
and
to
frame
my
iudgement
to
his
in
all
thinges
,
that
hee
shall
thinke
fitte
for
me
to
doe
or
omit
,
where
I
see
no
danger
of
sinne
,
perswading
my selfe
,
that
though
the
man
be
imperfect
,
yet
God
whose
Vicegerent
&
instrument
he
is
,
neither
will
,
not
can
deceiue
me
.
Of
my
duety
towardes
my
neighbour
.
THE
FOVRTH
Chapter
.
AFter
knowledge
of
my
duety
towards
God
&
my
Superiours
,
I
must
consider
my
duety
towardes
my
neighbour
,
and
the
manner
,
how
to
behaue
my selfe
in
his
company
&
conuersation
.
First
I
must
procure
to
remember
,
that
my
externall
behauiour
,
my
gate
,
my
gesture
,
my
countenance
,
and
my
outward
actions
,
be
donne
with
grauitie
,
modestie
,
and
all
decencie
:
that
I
be
not
light
,
vaine
,
or
too
lauish
in
mirth
,
not
too
austere
,
or
too
much
inclined
to
sadnesse
,
but
with
temperate
modestie
rather
composed
to
mirth
,
than
melancholy
.
Which
external
composition
is
necessary
both
for
edi●ying
our
neighbour
,
who
being
vnable
to
iudge
or
enter
into
our
thoughts
,
iudgeth
of
euery
one
according
to
that
where
of
his
sense
is
witnesse
.
And
next
in
respect
of
God
,
who
being
euery
where
present
,
requireth
in
vs
behauiour
worthy
of
his
sight
and
company
:
&
lastly
,
in
respect
of
our
owne
soule
,
this
care
of
externall
decencie
being
an
approued
meanes
to
auoyde
infinite
veniall
sinnes
,
and
much
more
all
mortall
.
Of
externall
composition
there
be
three
chiefe
points
.
First
the
care
of
our
countenance
,
ga●e
,
and
gesture
.
Secondly
of
our
voice
and
speech
.
Thirdly
of
our
apparell
and
other
adherents
.
In
countenance
,
I
must
auoide
an
vnst●ied
kind
of
variety
and
often
change
,
keeping
,
as
neere
as
I
mai●
,
one
setled
tenor
therof
,
rather
bent
to
smiling
than
heauinesse
,
and
free
from
●rowning
▪
and
such
like
vnseemlie
distemper
Neither
ought
I
to
al●er
my
coun●enance
,
but
when
reasonable
and
iust
cause
mooueth
me
to
shew
either
mirth
,
sorrow
,
dislike
,
or
compassion
,
or
some
other
modest
or
temperat
affection
.
My
gate
ought
to
bee
graue
,
neither
too
swift
nor
too
slow
,
but
with
a
meane
and
sober
pace
:
my
gesture
must
be
decent
,
free
from
affectation
,
or
singularity
,
and
from
all
shew
of
inward
disquietnes
or
vnordred
passion
,
which
though
I
cannot
choose
but
sometime
feele
,
yet
it
〈◊〉
good
as
much
as
I
may
to
conceale
it
,
because
outward
signes
do
feede
the
inward
distemper
,
and
bewray
to
others
my
imperfections
to
my
discredite
,
and
their●
euel
example
.
My
voice
neither
ought
to
be
verie
loude
,
nor
my
laughter
so
vehement
as
to
be
heard
a
farre
off
,
but
both
seemlie
and
modest
,
for
excesse
in
the
voice
,
and
immoderate
lowdne●
,
are
alwaies
certaine
signes
of
passion
,
&
therefore
ought
to
be
vsed
but
vpon
some
extraordinarie
necessity
.
My
speech
ought
not
to
be
so
much
,
as
to
make
me
be
noted
for
talkatiue
,
yea
it
is
good
to
be
rather
sparing
in
wordes
,
and
readier
to
heare
,
then
to
speake
.
But
when
occasion
forceth
to
much
talke
,
I
must
speake
deliberately
without
rashenesse
or
leuity
,
auoiding
ouer-many
iests
,
especially
bitter
taunts
and
sharpe
words
.
I
must
also
take
heed
of
affected
speach
and
impertinent
ceremonies
,
and
vse
such
affability
and
conuenient
complements
,
as
common
ciuility
and
vsuall
curtesie
requireth
.
Mine
apparel
must
be
free
from
lightnesse
,
or
more
gawdines
than
fitteth
my
age
,
calling
,
or
company
.
It
must
be
decent
,
and
comely
,
not
too
open
,
nor
with
vnusuall
or
newe
fashioned
dresses
,
that
other
graue
persons
of
my
quality
and
calling
,
(
that
are
well
thought
of
)
do
not
vse
:
It
must
be
handsome
and
cleane
,
and
as
much
as
may
bee
without
singularity
,
that
therein
the
staiednes
and
seemely
estate
of
my
soule
,
may
bee
perceiued
.
Alwaies
when
I
am
to
goe
to
any
company
,
either
of
my
dwelling
place
,
or
strangers
,
I
ought
to
forecast
their
disposition
,
and
what
talke
or
action
is
likely
to
be
tendered
vnto
me
by
their
presence
.
If
I
feare
detracting
speeches
,
let
mee
arme
my selfe
not
to
seeme
to
approue
them
,
yea
rather
to
mislike
them
,
and
to
turne
the
talke
to
some
other
matter
,
and
so
in
all
other
kind
of
vnlawfull
talke
.
Finallie
let
this
for
conuersation
be
my
chiefe
rule
,
alwaies
to
foresee
and
prouide
my selfe
against
the
occasions
,
that
by
euerie
company
are
likely
to
be
offered
me
,
and
in
the
beginning
to
talke
either
for
dispatch
of
necessarie
businesse
,
if
there
be
any
,
or
for
maintaining
mutual
loue
and
charity
,
if
it
be
mery
,
or
ordinary
talke
.
This
fore-sight
of
occasions
,
and
faults
likely
to
be
committed
,
is
the
principall
remedy
against
all
sinne
,
and
therfore
especially
to
be
noted
and
vsed
.
To
conclude
,
the
vertues
necessary
in
conuersation
,
are
modesty
,
decency
,
affability
,
meeknes
,
ciuility
,
&
curtesy
,
shew
of
compassion
to
others
miseries
,
and
of
ioy
at
their
welfare
,
and
of
readinesse
to
pleasure
all
,
and
vnwillinges
to
displease
any
;
and
the
want
of
any
of
these
,
where
occasion
requireth
,
make●h
conuersation
faulty
.
The
vices
chiefly
to
be
auoided
are
,
pride
disdainefulnes
,
rudenes
,
frowardnes
,
wantone●
,
or
,
lightnes
,
too
much
●amiliarity
,
churlishnes
,
and
offensiue
speeches
.
Of
my
duety
towardes
my selfe
.
THE
FIFTH
Chapter
.
THe
last
point
is
to
consider
my
duty
towards
my selfe
,
&
the
care
I
ought
to
haue
of
mine
owne
particular
.
First
I
must
procure
that
which
before
is
mentioned
,
in
all
my
actions
to
haue
the
badge
of
christianity
:
that
is
a
pure
and
sincere
affection
and
intention
,
not
seeking
in
any
thinge
my
owne
delight
,
pleasure
,
and
contentment
,
more
then
may
stand
with
the
honour
&
glory
of
God
,
remembring
that
I
am
to
serue
him
and
not
my selfe
,
more
then
is
necessary
to
inable
me
for
his
better
seruice
,
I
being
his
more
then
mine
owne
.
Secondly
I
must
procure
to
foresee
in
euery
action
,
at
the
lest
in
al
the
principal
,
to
fore
arme
my selfe
against
those
occasions
of
sinne
which
shal
be
offered
in
them
:
&
where
it
lieth
not
in
my
power
to
auoide
the
occasion
of
any
greate
sinne
,
the
more
danger
there
is
,
and
the
greater
the
sinne
is
that
I
am
in
daunger
of
,
so
much
the
more
preparation
must
I
vse
to
resist
it
,
and
the
more
earnestly
aske
for
Gods
grace
.
Thirdly
I
must
haue
care
of
my
sences
,
as
the
meanes
and
entrance
of
temptations
.
To
which
it
is
a
principall
helpe
,
not
to
bee
easely
drawen
with
euery
noise
or
phansy
to
mooue
my
head
or
eyes
,
excepte
there
be
good
cause
:
nor
to
be
suddaine
in
motion
,
or
going
hither
and
thither
,
without
deliberation
.
I
must
also
remember
well
,
that
the
eie
is
neuer
satisfied
with
seeing
,
nor
the
eares
with
hearing
nouelties
,
and
therfore
must
I
needs
bridle
the
vnmeasurable
appetite
of
both
these
senses
,
by
breaking
of
mine
owne
desires
in
that
behalfe
.
Fourthly
because
confusion
,
and
an
vnsetled
kind
of
life
,
is
the
cause
of
many
sinnes
,
and
an
enemy
to
all
vertue
,
I
must
set
downe
with
my selfe
some
certaine
order
in
spendinge
my
time
,
alotting
to
euery
hower
in
the
day
,
some
certaine
thing
to
bee
done
in
the
same
,
so
neere
as
possibly
I
may
,
or
at
the
least
to
haue
sometimes
in
the
morning
,
euening
,
&
afternoone
,
certainely
deuoted
to
some
good
ex●rcise
,
which
I
must
(
though
not
by
vow
)
after
a
sort
binde
my selfe
vnto
,
when
things
of
greater
weight
do
not
call
me
from
them
.
Also
to
keepe
due
times
of
rising
,
meales
,
and
going
to
bed
,
and
all
other
ordinary
times
:
the
obseruation
wherof
is
most
necessary
for
a
regular
&
vertuous
order
of
lif
.
Fithly
it
is
a
moste
necessary
rule
of
good
life
,
not
onely
to
keepe
order
in
my
temporall
and
spirituall
actions
,
but
also
to
perseuer
and
continue
in
one
order
,
hauing
once
set
it
downe
with
sound
aduise
.
For
the
nature
of
man
being
apt
to
change
,
we
are
giuen
still
to
nouelties
,
seeking
newe
waies
to
perfection
,
and
confirming
or
habituating
our selues
in
none
:
wherefore
(
except
necessity
,
charity
,
or
greater
spirituall
good
doe
require
)
I
must
not
flit
from
one
exercise
to
another
,
from
one
ghostly
father
to
another
,
from
on
forme
of
behauiour
to
another
,
but
first
plante
a
good
plat-forme
with
mature
aduise
,
and
then
resolue
and
fully
determine
to
continue
in
the
same
.
Sixtlie
I
must
not
cumber
my
mind
with
many
spiritual
or
externall
exercises
at
once
,
nor
labour
my selfe
to
much
at
the
first
,
for
my
force
being
distracted
to
many
offices
,
is
the
lesse
able
to
performe
any
of
them
,
and
is
easily
ouer-labored
without
profit
:
wherfor
I
must
not
thinke
to
get
all
vertues
at
once
,
or
cut
off
all
imperfections
together
,
but
hauing
a
generall
resolution
to
gette
vertue
,
and
leaue
all
vice
,
begin
with
some
one
,
endeuouring
to
endeuouring
to
breake
my self
of
some
one
fault
,
which
I
am
most
inclined
vnto
,
and
procuring
to
get
the
contrarie
vertue
:
for
the
care
of
auoiding
one
offence
,
will
make
me
take
heed
of
all
the
rest
.
Seuenthly
mans
nature
beeing
so
corrupted
,
that
without
continuall
violence
&
force
,
it
cannot
attaine
to
vertu
,
or
leaue
vice
,
wherunto
it
is
much
inclined
,
I
must
assure
myself
that
care
&
watchfulnes
is
euer
necessary
:
and
because
I
am
apte
to
fall
,
I
must
often
renue
my
good
purposes
,
which
for
that
it
is
a
materiall
point
,
it
will
be
good
to
sette
downe
with
my selfe
these
rules
.
First
to
appoint
and
set
downe
with
my selfe
,
that
euery
morning
one
of
my
first
thoughts
shal
bee
of
the
good
purposes
I
haue
made
,
which
must
not
be
many
,
but
some
one
or
two
particuler
and
principall
points
that
I
see
most
necessary
for
me
,
and
to
set
downe
also
in
the
morning
,
at
what
times
in
the
day
I
will
remember
the
same
,
as
at
seruice
,
at
dinner
,
at
euensong
,
or
such
like
times
,
for
the
care
to
remember
them
at
some
certaine
times
,
wil
make
me
stilmindful
of
them
,
and
so
readier
to
performe
them
.
Secondly
to
examine
my selfe
twice
in
a
day
,
whether
I
haue
broken
them
since
the
morning
or
no
:
and
if
I
haue
,
then
to
be
so●e
for
it
,
and
begin
againe
to
fortify
my
selfe
better
against
the
next
occasion
.
Thirdly
because
I
can
neuer
goe
on
in
vertu
without
falling
,
I
must
euery
morning
,
or
at
least
euery
holiday
,
thinke
with
my selfe
that
hitherto
I
haue
done
nothing
,
and
that
,
by
Gods
grace
,
that
day
I
will
beginne
a
freshe
,
as
though
it
were
the
first
day
that
euer
I
began
to
do
any
good
thing
.
Fourthly
to
celebrate
the
daie
of
my
conuersion
euery
yeare
as
a
solemne
day
,
and
as
the
day
of
my
birth
,
wherin
I
was
brought
forth
and
dedicated
to
God
,
and
therin
,
and
in
some
other
principal
fea●●es
in
the
yeare
,
to
to
calle
to
minde
the
first
feruour
,
deuotion
,
and
zeale
,
that
God
did
then
giue
mee
,
and
this
I
ought
to
doe
very
often
a●
other
times
also
.
Eightly
,
I
must
not
make
smale
account
of
little
sinnes
,
not
bee
careles
in
committing
them
,
but
alwaies
carry
that
minde
,
that
I
would
not
offende
God
willingly
,
euen
in
the
least
veniall
sinnes
for
any
thing
:
and
I
must
neuer
thinke
any
thing
little
,
wherwith
so
high
a
maiesty
is
offended
.
For
one
that
careth
not
to
committ
little
sinnes
,
giueth
the
diuell
a
great
aduantage
,
to
drawe
him
into
greater
.
Ninthly
,
as
I
must
take
heed
of
pampering
my
body
too
much
,
&
ought
to
take
some
ordinarie
corporall
punishment
,
as
of
fasting
,
discipline
,
haire-cloth
,
or
the
like
:
fo
on
the
other
side
,
I
must
haue
care
of
my
health
,
&
so
temper
all
my
spirituall
exercises
and
bodily
afflictions
with
discretion
,
that
I
maie
continue
in
them
stil
,
&
not
make
my selfe
vnable
to
perseuer
long
,
by
the
vndiscreet
greedines
of
a
short
time
,
and
to
vse
discretion
▪
these
obseruations
will
auaile
.
First
,
before
God
to
thinke
whether
dooing
this
or
that
,
I
may
be
able
to
continue
my
vndertaken
course
in
his
seruice
,
my
body
,
force
,
health
,
and
other
cares
,
comber●
,
or
businesses
considered
.
Secondly
,
to
aske
counsaile
of
spiritual
men
,
long
practised
in
spirituall
affaires
.
Thirdly
,
to
reade
spirituall
bookes
,
intreating
of
that
which
I
designe
to
doe
.
Fourthly
,
to
pray
that
God
with
his
light
and
grace
,
would
lighten
my
hart
,
to
knowe
and
performe
that
which
is
fittest
for
me
,
and
most
to
his
glory
.
An
order
how
to
spende
euery
day
.
THE
SIXTE
Chapter
.
IN
time
of
health
howers
of
going
to
bed
and
rising
,
may
be
either
nine
and
fiue
,
or
tenne
and
sixe
,
or
according
to
the
strength
or
weaknes
of
euery
mans
body
,
so
they
be
certaine
.
After
I
am
vp
for
a
good
prety
space
,
it
is
good
not
to
talke
,
but
at
the
least
for
halfe
a
quarter
of
an
houre
to
busy
my
mind
in
praier
&
meditation
,
and
then
to
talke
if
need
be
:
because
my
busines
with
God
being
greater
than
with
any
man
,
it
is
fitt
that
hee
should
first
be
talked
with
of
matters
concerning
my
soule
,
and
then
others
of
worldly
things
,
I
must
procure
to
goe
neatlie
and
handsome
in
my
attire
,
agreablie
to
my
calling
▪
and
to
auoide
all
kind
of
indecency
which
breedeth
dislike
and
contempt
,
&
dooth
rather
offend
,
than
please
God
:
when
I
am
ready
I
must
goe
to
my
praiers
appointed
.
And
before
I
set
my selfe
to
pray
,
I
must
call
to
minde
what
I
promised
to
doe
for
anie
at
that
time
,
or
what
other
necessary
busines
I
haue
than
to
dispatch
,
&
I
must
keepe
touch
i●
my
wordes
in
the
least
thinges
,
&
cut
off
occasions
of
being
interrupted
as
nere
as
I
may
.
In
praier
I
must
obserue
these
thinges
.
In
the
first
beginning
,
I
am
to
consider
the
presence
of
God
and
of
his
Saints
.
Secondly
,
for
the
better
procuring
of
attention
,
to
take
my
good
Angell
,
or
some
other
Saint
,
as
it
were
,
to
say
with
me
.
Thirdly
,
I
must
thinke
a
few
,
well
saide
,
better
then
many
hastiely
shufled
ouer
.
It
is
good
sometime
to
omitt
some
vocall
praiers
,
and
to
spend
the
time
in
meditation
of
some
part
of
Christes
passion
,
or
of
his
life
,
or
of
mine
owne
sinnes
,
as
the
booke
of
meditation
giueth
notice
.
After
praier
,
on
woorking
daies
,
I
must
go
presently
about
some
woork
or
exercise
that
may
be
of
some
profitte
,
and
of
all
other
things
,
take
heede
of
idlenes
the
mother
of
all
vices
.
Towardes
eleuen
(
if
company
&
other
more
weighty
causes
will
permit
)
I
may
say
my
beades
,
and
call
to
mind
how
I
haue
spent
the
morning
,
asking
God
grace
to
spend
the
afternoone
better
.
Dinner
times
,
on
flesh
daies
,
may
be
eleuen
:
on
fasting
daies
,
towards
twelue
of
the
clocke
:
When
I
am
called
to
dinner
,
I
must
thinke
for
what
ende
I
am
to
eate
,
that
is
to
helpe
nature
,
and
not
to
content
mine
owne
appetite
.
I
must
learne
my
little
children
(
if
I
haue
any
)
to
say
some
short
grace
,
or
at
the
least
,
I
must
say
grace
to
my selfe
:
and
when
I
am
set
,
before
I
lay
hande
to
my
trencher
,
I
many
pause
a
while
,
and
in
my
mind
desire
God
to
giue
me
temperance
,
and
mind●ulnes
of
his
presence
.
At
meales
I
must
neither
bee
too
curious
or
doubtful
of
what
I
eate
,
neither
too
precise
in
the
quantitie
finenes
,
or
coursnes
of
the
meate
,
but
of
that
which
God
hath
sent
,
take
a
competent
meale
,
measurable
to
my
neede
,
&
not
hurtfull
to
my
health
.
After
dinner
I
must
thanke
God
for
his
gifts
,
remembring
that
he
hath
fed
me
for
this
end
,
that
I
shoulde
be
more
able
to
serue
him
,
and
doe
my
duety
▪
and
when
I
retire
to
my
chamber
,
it
is
good
to
say
some
short
prayer
of
thankesgiuing
,
desiring
God
to
make
mee
thankfull
for
all
his
benefits
.
I
must
remember
that
many
haue
wanted
that
which
I
haue
had
,
and
woulde
haue
beene
glad
of
my
leauings
:
and
therfore
I
ought
to
haue
care
and
regard
of
the
poore
,
procuring
somethinge
for
them
,
&
some
times
goeing
my selfe
to
see
them
serued
,
considering
Christ
in
their
persons
.
If
I
haue
straungers
I
may
keep
them
company
,
&
talke
friendly
&
merily
with
them
as
occasion
shall
serue
,
directing
my
behauiour
agreable
to
my
former
rules
of
conuersation
,
and
hauing
this
intention
in
my
talke
,
that
amity
and
loue
may
bee
maintained
,
and
all
breach
&
vnkindnes
auoided
.
I
must
,
if
time
and
place
will
permit
me
,
be
alwaies
doing
some
profitable
thinge
,
to
auoide
slouth
,
directing
mine
intention
in
all
my
exercises
to
this
end
,
that
I
may
auoide
idlenes
,
and
temptations
,
and
bestowe
my
time
in
good
sort
to
Gods
glorie
.
After
dinner
,
I
must
call
to
mind
,
whether
I
haue
any
promise
to
performe
,
or
any
other
busines
to
do
that
is
not
ordinary
:
that
I
neither
forget
the
thinge
,
nor
time
appointed
for
it
.
About
three
of
the
clocke
in
winter
,
and
fou●e
in
sommer
,
I
may
go
to
Euensong
,
and
vse
the
same
order
of
my
morning
ptaier
.
It
is
good
for
me
sometimes
to
goe
about
the
roomes
of
the
house
,
and
to
see
that
they
be
kept
cleane
,
and
handsome
,
thinking
that
God
is
delighted
in
cleanenesse
,
both
bodily
and
ghostly
,
&
detesteth
sluttishnesse
,
as
a
thinge
which
he
permitteth
as
a
punishment
of
sinne
,
and
one
of
the
scourges
of
hell
.
A
little
before
supper
,
it
will
be
good
to
read
some
parte
of
some
good
booke
,
procuring
to
take
some
benefitte
by
it
▪
and
continuing
in
one
book
vntil
I
haue
read
it
ouer
,
and
then
begin
some
new
:
and
if
I
haue
any
booke
that
I
would
often
read
,
I
may
take
some
time
from
my
worke
,
or
the
holy
daies
▪
to
reade
a
part
thereof
:
but
the
time
before
supper
,
it
is
good
to
spend
in
continuing
that
which
I
haue
begun
,
and
when
one
is
ended
,
to
begin
an
other
:
When
company
hindereth
me
from
doing
these
things
at
their
due
times
,
I
need
not
be
much
troubled
for
omitting
the
rest
,
so
that
my
praiers
be
saied
:
but
in
such
occu●●ants
in
steed
of
that
I
should
haue
done
▪
I
must
seeke
to
make
my
conuersation
meritorious
,
by
hauing
a
good
intention
,
and
often
renuing
of
the
same
,
and
by
watchfulnes
to
auoid
all
offence
of
God
,
leauing
him
in
one
exercise
,
to
serue
him
in
an
other
,
as
he
apointeth
occasions
to
fal
out
.
Supper
time
maie
be
sixe
,
&
drinking
times
on
fasting
daies
,
seauen
of
the
clocke
.
When
I
am
called
to
supper
I
must
remember
what
my
intention
ought
to
be
,
and
to
take
the
same
course
that
is
prescr●●●●d
for
dinner
.
After
supper
,
I
may
talke
as
occasion
shall
serue
,
or
walk
for
my
health
,
or
read
some
pleasant
,
yet
profitable
booke
,
as
Catholik
histories
,
or
such
like
.
Towards
the
howre
of
going
to
bed
,
I
mu●●e
examne
my selfe
,
first
whether
my
promises
,
or
appointments
concerninge
extraordinary
things
and
busines
,
be
performed
:
if
I
haue
forgotten
any
necessary
thing
,
I
must
take
order
to
remember
it
,
that
I
forget
it
not
the
second
time
.
This
done
,
I
must
examine
my
conscience
touching
the
thoughtes
,
wordes
,
&
deedes
of
that
day
,
&
especially
concerning
the
purposes
that
I
haue
made
in
the
morninge
,
and
how
I
haue
obserued
these
rules
,
and
what
faultes
I
haue
committed
of
any
moment
.
After
I
haue
examined
my
conscience
,
and
saied
my
prayers
,
it
is
good
to
abstaine
from
talke
that
nighte
(
vnlesse
some
iuste
occasion
require
the
contrary
)
that
my
mind
may
bee
free
from
idle
thoughtes
,
when
I
goe
to
sleepe
.
When
I
lie
downe
to
rest
,
my
intention
must
not
bee
so
much
for
sloth
,
and
contentment
of
the
body
,
a●
for
necessity
of
keepinge
my
health
,
&
that
I
may
rise
fitter
to
serue
God
.
Also
when
I
lie
downe
,
I
may
imagin
to
lie
by
the
pilar
,
crosse
,
maunger
,
or
some
such
place
,
where
Christ
was
present
,
that
when
I
wake
in
the
morning
he
may
bee
the
first
that
shall
come
into
my
mind
.
Before
I
sleepe
,
I
must
say
some
short
thinge
to
commende
my selfe
to
God
,
my
good
Angell
,
and
some
other
Saints
,
and
purpose
by
their
helpe
when
the
time
of
rising
cometh
,
not
to
suffer
my selfe
to
be
ouercome
with
floth
,
but
as
though
Christ
called
me
,
spedily
to
rise
.
I
must
also
then
sett
downe
where
vpon
I
will
thinke
as
soone
as
I
awake
,
that
God
may
haue
the
first
fruits
of
my
thoughts
,
for
which
the
diuell
layeth
greate
wayte
.
On
holy
daies
.
I
Must
rise
one
howre
,
or
halfe
an
houre
,
sooner
then
on
other
daies
:
And
if
it
be
a
day
of
receiuing
,
my
first
thought
must
bee
to
thinke
what
a
happy
banquet
I
am
to
goe
vnto
,
desiring
God
to
giue
me
due
preparation
.
I
must
seeke
to
say
my
prayers
that
day
both
more
,
and
with
greater
deuotion
,
and
especially
after
the
communion
.
In
steed
of
my
work
,
I
must
bestowe
those
daies
in
reading
good
bookes
,
hearing
sermons
,
and
such
like
godly
exercises
,
not
lightly
running
ouer
them
,
thinking
it
enough
to
haue
read
or
heard
good
things
,
but
pawsing
vpon
such
thinges
as
moue
my
affection
,
and
p●inting
them
wel
in
my
mind
and
memory
.
Because
I
am
like
to
be
troubled
with
company
more
those
daies
than
others
.
I
must
endeuour
to
recompence
in
this
sort
.
First
by
often
lifting
vp
my
hart
to
God
in
talke
.
Secondly
,
by
striuing
against
occasions
of
euill
speech
,
and
by
not
yeldinge
to
speake
of
other
folkes
faultes
.
Thirdly
,
in
seekinge
when
occasion
serueth
to
helpe
those
I
talke
with
by
mine
example
or
wordes
,
And
finally
to
make
my
talke
agreeable
to
the
rules
of
conuersation
.
On
principall
Feastes
,
it
is
conuenient
to
prepare
my selfe
before
hand
for
them
,
&
to
liue
a
day
or
two
before
,
as
it
were
in
expectation
of
them
,
desiring
the
presence
and
solemnity
of
that
day
,
wherein
God
doth
most
aboundantly
bestowe
his
graces
:
that
hauing
heretofore
bene
slacke
in
his
seruice
,
I
may
that
day
beginne
of
newe
,
to
take
hart
and
courage
,
to
amend
my
life
by
the
helpe
and
prayers
of
that
Saint
,
or
by
the
meritte
and
benefitte
of
that
action
of
Christ
,
the
holy
day
shall
,
be
.
For
Confession
and
Receiuinge
.
EVery
sonday
;
and
high
feast
,
and
all
the
festiual
daies
of
Christ
,
our
Lady
,
the
Apostles
,
and
such
other
principall
holy
daies
,
I
must
prepare
my selfe
the
day
before
to
receiue
.
On
Saterdaie
at
night
,
or
on
the
eue
if
occasion
serue
,
I
must
go
to
confession
,
and
withall
diligence
,
the
neerer
the
time
commeth
of
receauing
,
the
more
wary
must
I
be
of
my
behauiour
▪
I
must
go
to
confession
twice
in
a
weeke
,
Wednesday
and
Saterday
at
night
,
when
there
commeth
not
a
great
holy
day
,
or
some
other
day
:
When
I
want
meanes
to
goe
to
confession
,
I
must
notwithstanding
at
my
vsuall
times
prepare
my selfe
,
and
to
almighty
God
make
euen
in
wordes
the
same
confession
,
that
I
would
to
my
ghostly
father
:
for
though
it
bee
not
a
Sactament
without
absolution
of
a
true
Pre●st
,
yet
is
it
a
godly
thing
,
&
good
to
keep
me
in
vre
,
and
my
conscience
in
awe
▪
Euery
yeare
twice
,
once
about
Christmas
,
if
I
may
,
vpon
Newyeers
day
,
or
Epiphany
,
and
another
time
about
S.
Mary
Magdalens
day
.
I
must
make
a
generall
confession
of
the
halfe
yeare
last
past
:
&
so
from
time
to
time
,
taking
those
two
times
especiallie
to
renewe
my selfe
,
&
to
remember
Gods
goodnesse
towardes
me
,
and
to
beginne
with
newe
feruor
more
earnestly
to
serue
him
,
as
my
duety
and
his
benefits
require
.
I
must
also
compare
one
time
with
an
other
,
and
see
whether
I
goe
forward
or
backwards
in
Gods
seruice
,
and
endeuour
euery
halfe
yeare
,
to
gaine
some
ground
of
my selfe
,
and
to
amend
some
one
imperfection
.
When
I
make
my
generall
confession
,
if
I
haue
one
certaine
ghostly
father
,
I
must
yeild
vp
an
account
of
my
conscience
concerning
th●se
points
following
.
First
how
I
find
my selfe
affected
in
Gods
ser●●ce
,
and
whether
I
finde
a
con●entment
and
delight
therein
,
or
rather
a
tediousnes
and
dulnes
.
Secondlie
,
what
praiers
I
vse
to
saie
,
and
howe
much
time
I
spende
therein
,
and
what
taste
,
or
trouble
I
feele
in
the
same
.
Thirdly
,
what
temptations
and
passions
I
am
most
troubled
withal
,
&
what
meanes
I
doe
vse
to
resist
them
.
Fourthlie
,
what
imperfections
I
am
most
prone
vnto
,
what
vertu
I
cheifly
labour
to
attaine
,
and
which
I
haue
most
facility
to
practise
.
Fiftly
,
what
mortification
I
doe
vse
to
break
mine
own
will
,
and
what
other
cha●●isement
to
mortify
my
body
.
Sixtly
,
what
desire
I
finde
in
my self
,
to
amend
my
former
faultes
,
and
to
begin
a
better
course
.
Seauenthly
,
how
I
find
my selfe
for
my
resignation
of
mind
to
Gods
will
,
and
for
suffering
and
losse
,
punishment
,
sicknes
,
or
disgrace
that
he
should
lay
vpon
me
.
Lastly
,
how
my
health
is
aggreable
to
my
exercises
,
and
whether
I
find
not
my
body
or
mind
ouercharged
with
too
much
praier
,
penance
,
or
such
other
actions
of
deuotion
.
These
thinges
are
conuenient
to
be
vttered
,
that
the
pastour
knowing
the
estate
,
disease
,
force
,
or
weakenes
of
his
sheepe
,
may
be
the
abler
discreetly
to
direct
it
.
Euery
weeeke
.
IN
the
beginning
of
the
weeke
,
I
must
fore●see
what
holy
daies
there
are
in
the
same
,
that
I
may
the
better
prepare
my selfe
for
them
.
Also
in
the
beginning
of
the
weeke
,
I
must
thinke
whether
I
haue
any
extraordinary
business
,
temporall
or
spirituall
to
doe
,
that
hauing
a
foresight
of
it
,
I
may
remember
it
and
prouide
the
better
for
it
.
When
I
reade
my
rules
,
I
may
omitte
the
reading
of
other
bookes
,
vnlesse
leisure
serue
me
to
doe
both
.
I
must
twice
a
weeke
at
the
least
,
go
see
into
the
offices
of
the
house
,
and
suruey
the
houshold
booke
:
but
if
I
haue
the
gouernement
of
it
wholy
in
mine
owne
handes
,
I
must
doe
it
oftener
,
hauinge
regarde
that
was●e
&
lauishing
be
auoided
,
frugality
vsed
,
and
behauing
my selfe
in
the
demeaning
of
temporal
thinges
,
rather
as
a
stewarde
or
bailife
of
an
others
goods
,
then
an
owner
of
mine
own
,
seing
that
in
truth
I
must
at
my
dy●●g
day
be
liable
to
God
,
how
I
haue
spent
euery
farthing
.
I
must
●uery
weeke
read
some
part
of
this
rule
of
good
life
,
so
deuiding
it
,
that
at
the
moneths
ende
I
may
haue
read
al●
seeking
to
print
these
spirituall
directions
in
my
mind
,
and
endeuouring
to
put
them
in
daily
practise
.
Of
Rules
in
sickenesse
.
THE
SEAVENTH
Chapter
.
IF
my
sicknesse
be
great
,
I
neede
not
vse
any
vocall
praiers
at
all
,
more
then
in
the
morning
to
commend
my selfe
to
God
with
a
〈◊〉
and
Aue
,
and
Creede
:
or
if
I
cannot
well
say
so
much
,
now
and
then
I
must
call
vpon
God
with
short
praiers
,
as
Lord
Iesus
saue
me
:
Lorde
strengthen
me
:
Lord
grant
me
patience
,
and
such
like
.
In
sicknesse
when
I
can
beare
it
,
it
will
be
good
sometimes
,
to
haue
a
part
of
some
good
booke
read
vnto
me
,
but
yet
not
much
,
for
feare
▪
of
hurting
my
health
.
As
in
health
I
ought
to
be
obedient
to
my
superiours
&
by
diligent
obseruation
of
my
rules
,
to
shew
my
duety
towardes
God
:
so
in
my
sickenes
I
must
be
contented
to
be
ruled
by
the
phisitions
,
and
such
as
haue
ca●e
of
me
in
thinges
belonging
to
my
bodily
health
,
&
must
perswade
my selfe
,
that
in
that
time
,
one
chiefe
rule
I
haue
to
obserue
,
is
to
be
patient
and
tractable
,
which
in
such
case
counteruaileth
the
merite
of
all
my
vsuall
exercises
.
I
must
also
assure
my selfe
,
that
I
doe
God
good
seruice
,
when
I
doe
any
necessarie
thing
,
and
take
any
conuenient
recreation
,
that
may
further
my
health
.
I
must
take
heede
of
being
testy
or
froward
,
which
sicknes
for
the
most
part
doth
cause
,
thinking
that
how
much
paine
soeuer
I
suffer
,
Christ
suffered
far
more
for
my
sake
,
and
farre
more
had
I
suffered
long
since
in
Hell
,
if
God
had
dealte
with
me
as
I
diserued
.
So
soone
as
I
fall
sicke
,
I
must
procure
that
I
be
confessed
,
and
if
my
sicknes
continue
long
I
must
keepe
my
custome
of
receiuing
,
at
the
lest
euery
eight
daies
,
though
I
must
not
think
that
I
am
then
bound
to
so
much
preparation
or
praier
,
as
when
my
body
was
in
good
health
.
If
I
see
my
disease
dangerous
,
and
haue
cause
to
feare
deathe
,
I
must
procure
to
haue
some
good
body
with
me
too
put
me
often
in
mind
of
God
,
of
the
Passion
of
Christ
,
and
seeke
to
haue
my
viaticum
▪
and
other
Sacraments
,
and
preparations
of
Gods
Church
.
It
is
good
also
to
haue
my
will
ready
before
I
fall
to
any
extremity
,
and
a
certaine
order
sette
downe
,
for
all
temporall
matters
,
that
I
be
not
cumbred
with
then
when
it
standeth
me
most
vpon
to
looke
to
my
sou●e
.
Of
the
care
of
Seruants
.
THE
EIGHT
Chapter
.
I
Must
see
that
they
lie
not
out
in
the
nights
,
but
that
I
knowe
what
becometh
of
them
:
I
must
not
keepe
such
as
are
great
swearers
,
or
giuen
to
any
great
or
notorious
vice
,
vnles
there
be
great
likelyhood
,
&
certaine
hope
of
their
amendment
.
I
must
procure
by
what
meane
conueniently
I
may
,
that
they
may
haue
necessary
instruction
in
matters
apertaining
to
the
saluation
of
their
soules
.
I
must
take
special
heed
of
any
secret
meetings
,
messages
,
or
more
then
ordinary
liking
,
betwixt
the
men
and
the
women
of
my
family
.
I
must
see
that
the
men
haue
no
haunte
of
women
to
their
chambers
,
least
lewdnesse
bee
cloaked
vnder
some
other
pretence
.
I
must
haue
great
regard
,
that
my
chiefest
officiers
and
men
of
most
account
be
trusty
persons
,
of
good
life
and
example
,
because
the
rest
will
follow
as
they
shal
lead
them
.
I
must
seeke
as
much
as
may
be
,
that
my
seruants
be
not
idle
,
nor
suffered
to
vse
any
great
gaming
,
sor
by
the
one
they
shal
fall
into
lewed
life
,
by
the
other
into
swearing
,
vnthri●tines
,
robbing
and
such
vices
.
I
must
see
that
they
haue
their
wages
at
due
times
,
least
for
want
they
fall
into
bad
courses
.
When
they
doe
not
th●ir
dueties
,
I
must
rebuke
them
,
agreablie
to
the
quality
of
their
fault
,
and
not
winke
at
great
matters
,
lest
they
wax
carelesse
,
and
bould
to
do
the
like
again
yet
must
my
rebukes
be
tempered
with
grauity
and
mildnes
.
Of
the
care
of
my
children
.
THE
NINTH
Chapter
.
I
Must
thinke
that
my
children
,
so
longe
as
they
are
vnder
age
and
in
my
power
or
custody
,
ought
to
be
kept
as
my selfe
;
I
hauinge
in
this
time
to
answere
for
them
.
I
must
take
heed
they
come
not
amongest
such
seruantes
as
are
like
to
teach
them
to
sweare
,
or
any
other
vice
,
and
I
must
giue
speciall
warning
that
none
doe
it
.
I
must
set
honest
&
sound
persons
to
gouerne
them
,
that
may
also
teach
them
vertue
and
goodnes
,
yet
not
trusting
too
much
to
my
seruants
care
but
that
I
my self
haue
a
speciall
eie
ouer
them
,
and
take
an
account
what
they
doe
.
I
must
vse
them
to
deu●tion
by
little
and
little
,
not
cloying
them
with
too
much
at
once
,
but
rather
seeking
to
make
them
take
a
delight
in
it
▪
I
must
teach
them
their
,
Pater
noste●
.
Aue
,
and
Creed
,
and
other
good
praiers
,
and
make
them
perfecte
in
the
tenne
Commaundementes
,
and
those
of
the
church
,
and
the
points
of
faith
,
especially
those
that
heretikes
denie
.
I
mu●t
keepe
them
alwaies
occupied
in
some
profitable
thing
,
allotting
them
according
to
their
age
,
more
or
lesse
time
to
play
:
I
must
often
speak
to
them
of
the
Passion
of
Christ
,
and
of
the
liues
of
Saintes
.
I
muste
on
the
one
side
breake
them
from
their
wils
,
and
punishe
them
as
they
deserue
,
yet
remembring
also
that
they
are
young
,
and
not
keeping
them
in
too
much
subiection
,
which
may
breed
in
them
base
and
seruile
mindes
,
and
make
their
loue
lesse
towardes
me
:
and
I
neuer
ought
to
beate
any
childe
in
mine
anger
.
I
must
procure
that
they
bee
taught
such
exercises
and
qualities
,
as
are
fit
for
those
of
their
degree
,
and
yet
haue
a
chiefe
care
,
that
good
and
honest
persons
be
about
them
.
I
must
not
vse
them
to
vaine
dresses
and
costlie
appa●ell
,
but
rather
often
shew
them
the
vanity
thereof
:
yet
must
they
not
bee
kept
too
straite
in
that
or
any
other
thing
,
that
they
are
afterwarde
to
haue
,
lest
they
being
too
much
bard
from
it
,
make
them
too
eager
of
it
,
when
they
come
to
enioy
it
at
their
owne
will
.
I
must
vse
them
to
giue
almes
,
to
make
much
of
the
poore
,
and
to
vse
reuerence
to
aged
persons
,
and
spirituall
men
,
and
praise
often
the
true
religion
and
vertu
of
their
parentes
,
and
auncestours
in
their
hearing
,
that
it
may
moue
them
to
imitate
their
good
workes
.
I
must
tell
them
often
of
the
Abbies
,
and
the
vertue
of
the
olde
Monkes
and
Friers
,
and
other
Priestes
,
and
religious
men
and
women
,
and
of
the
truth
and
honesty
of
the
old
time
,
&
the
iniquity
of
ours
.
I
must
vse
them
to
read
good
bookes
,
that
are
fittest
for
their
capacity
,
and
see
them
kept
from
vaine
bookes
of
loue
,
heresy
,
and
such
like
I
must
harten
them
often
as
they
grow
in
yeares
to
suffer
aduersity
,
and
to
digest
grief
,
especially
in
Gods
cause
&
a
good
quarel
,
telling
them
the
examples
of
others
,
and
how
good
a
thing
patience
and
constancie
is
.
When
they
are
fit
to
goe
to
schoole
,
I
must
procure
that
they
haue
discreete
and
calme
teachers
,
and
such
as
are
not
cholericke
,
hasty
,
or
curst
,
lest
they
take
dislike
and
tediousnes
in
learning
&
they
must
be
rather
wonne
vnto
it
by
praise
and
emulation
of
others
,
then
by
beating
and
stripes
▪
I
must
see
that
they
be
taught
such
ciuility
,
curtesy
,
&
complementes
,
as
their
degree●
,
and
the
time
requireth
:
&
frame
them
as
much
as
may
be
,
to
be
gentle
,
humble
,
&
affable
euen
to
the
meanest
,
rebuking
them
for
angrie
and
sharp
wordes
,
or
disdainful
behauiour
,
euen
to
their
inferiours
.
I
must
be
times
as
age
will
permitte
them
,
inure
them
in
confession
,
and
often
vse
of
the
Sacramentes
,
the
onely
remedy
for
their
vnstaied
and
greene
wittes
.
I
muste
not
let
the
boies
and
girles
be
much
together
,
especially
out
of
sight
,
after
eighte
and
nine
yeares
age
,
least
they
fal
to
vnhappines
.
Likewise
my
daughters
,
must
not
be
much
amongest
the
men
,
nor
my
sonnes
amongest
the
women
.
When
they
come
to
such
age
as
they
must
of
force
bee
in
many
companies
,
I
must
procure
some
sounde
and
honest
persons
to
bee
for
the
most
part
with
them
,
to
informe
me
of
their
courses
.
I
must
make
them
in
any
wise
to
beware
of
lewd
conuersation
,
which
is
the
ouerthrowe
of
youth
,
and
therfore
cause
this
pointe
to
bee
beaten
into
them
by
good
&
zealous
men
.
I
must
neuer
assure
or
marry
them
,
vntill
they
bee
of
sufficient
age
to
make
their
choice
,
and
frame
their
likeinge
:
neither
force
them
to
any
match
least
they
curse
me
all
their
liues
after
,
as
it
often
happeneth
.
Of
Temptation
.
THE
TENTH
Chapter
.
FIrst
I
must
learne
to
know
when
I
am
tempted
,
for
if
I
can
find
my
tempta●ion
▪
I
may
reckon
it
halfe
ouercome
.
For
if
I
haue
feare
of
God
,
or
care
of
my
soule
,
I
cannot
but
arme
my selfe
earnestly
to
resist
,
knowing
that
temptation
proceedeth
from
an
enemy
,
to
whome
I
haue
resolued
by
Gods
grace
neuer
to
consent
,
what
misery
or
trouble
soeuer
I
endure
,
How
to
know
temptations
and
good
motions
.
IT
is
alwaies
a
spirituall
desolation
originall
and
proceeding
from
the
diuell
,
when
it
darkeneth
and
disqu●eteth
the
mind
,
awaketh
and
stirreth
vppe
our
passions
,
when
it
draweth
to
externall
and
earthlie
solaces
,
leauing
in
the
mind
a
tediousnes
and
vnwillingnes
to
praier
and
other
workes
of
deuotion
.
Also
when
it
diminisheth
our
affiance
and
trust
in
God
,
and
d●iueth
to
a
kinde
of
dispaire
of
Gods
mercy
,
or
perseuering
in
his
seruice
,
making
it
seeme
an
irkesome
&
impossible
thing
,
&
mouing
vs
to
forsake
it
:
and
when
I
finde
my self
troubled
in
this
sort
,
I
must
assure
my selfe
without
all
doubt
,
that
I
am
tempted
by
the
d●uell
,
and
therefore
arme
my selfe
to
resist
him
,
by
doing
that
which
those
temptati●●
disswade
me
from
.
On
the
other
side
,
comforte
that
is
caused
by
Gods
spiritt
,
is
knowen
by
these
signes
:
it
incenseth
the
mind
by
a
quiet
&
calme
motion
,
to
the
loue
of
God
,
without
any
inclination
to
any
creatures
loue
,
more
then
for
Gods
only
glory
,
and
it
breedeth
a
kind
of
inward
light
and
brightnes
,
wherby
for
the
time
the
mind
seeth
after
a
most
effectuall
sort
,
the
necessity
,
profit
,
and
true
comfort
that
is
in
Gods
seruice
,
and
conceiueth
a
contempt
and
dislike
of
worldly
delightes
,
&
tasteth
that
which
is
the
greatest
felicity
in
this
life
,
that
is
so
assured
and
perfect
contentment
in
beeing
in
God●
grace
,
and
seeking
to
please
him
,
that
it
then
iudgeth
no
contentement
in
the
world
like
or
comparable
vnto
it
,
as
in
truth
there
is
none
.
Also
true
spirituall
comforte
bringeth
a
deligh●e
and
desire
to
thinke
of
the
benefittes
of
God
,
the
io●es
of
Heauen
,
the
comfort
of
meditation
&
talking
with
God
.
Finally
it
confirmeth
our
faith
,
quickneth
our
hope
,
and
increaseth
charity
,
and
leaueth
the
mind
with
a
sweet
taste
of
ioy
,
quiet
and
free
from
all
cumbers
.
Somtimes
the
diuel
transformeth
him self
into
an
Angell
of
light
,
and
at
the
first
when
he
knoweth
our
good
desires
and
purposes
,
he
seemeth
to
sooth
vs
in
them
,
&
to
set
vs
forward
towardes
the
performance
thereof
,
but
in
the
end
he
draweth
vs
to
his
biasse
,
and
by
corrupting
our
intention
,
or
by
peruerting
the
maner
,
time
,
or
other
circumstance
of
the
due
executions
,
maketh
the
whole
action
worthles
and
faulty
,
though
other
wise
vertuous
in
it selfe
.
There
must
be
great
heed
taken
in
the
beginning
,
middle
,
and
ende
of
our
thoughtes
:
for
when
either
at
the
last
it
tendeth
to
apparent
sinne
,
or
withdraweth
from
the
greater
good
▪
or
tendeth
to
courses
of
lesse
merit
,
or
more
daunger
then
wee
are
in
,
or
if
it
disquiet
the
minde
,
or
bereaue
it
of
the
won●ed
calme
and
loue
of
vertue
,
it
is
a
signe
that
the
diuel
was
the
beginner
of
it
,
whose
property
is
to
hinder
good
&
withdraw
vs
to
euil
.
When
in
any
suggestion
I
find
the
serpent
by
his
sting
,
that
is
the
diuell
,
by
the
wicked
ende
he
mooueth
me
vnto
,
it
is
good
to
vntwist
&
reuerse
his
motion
,
and
to
looke
backwarde
euen
vnto
the
beginning
,
and
to
marke
what
plausible
coulour
he
first
pretented
,
that
the
next
time
I
may
the
better
espie
his
cunning
,
subtill
dealing
,
and
driftes
.
Howe
to
behaue
our●
selues
in
time
of
Temptations
.
IN
the
time
of
my
desolation
and
disquiet
of
mind
,
I
must
not
enter
into
any
deliberation
,
or
goe
about
to
alter
any
thing
concerninge
the
state
of
my
soule
,
or
purposed
course
of
life
,
but
perseuete
in
my
former
resolutions
,
made
in
time
of
my
good
&
quiet
estate
,
wherin
I
was
free
from
passion
,
and
better
able
to
iudge
of
thinges
conuenient
to
my
good
:
yet
may
I
and
ought
I
resolue
vpon
such
helpes
,
as
are
fi●t
to
resist
and
repell
my
d●scontented
thoughtes
(
so
they
be
not
preiudicial
to
my
former
purposes
)
as
praier
,
penance
,
confession
and
such
like
remedies
.
In
temptations
and
troubles
of
mind
,
I
must
remembre
that
afore
time
I
haue
had
the
like
,
and
they
haue
in
fine
passed
,
leauinge
me
very
glad
and
ioyfull
when
I
resisted
them
,
and
sorrowfull
when
I
yeeld
too
much
vnto
them
,
and
therfore
I
muste
thinke
that
these
also
will
passe
after
a
while
,
&
I
shall
feele
the
like
ioy
in
hauing
resisted
and
ouercome
them
And
in
the
meane
time
I
must
with
patience
endure
the
cumber
and
trouble
of
them
,
assuring
my selfe
,
that
God
therwith
is
highly
pleased
▪
and
the
ennemy
most
effectuallie
subdued
.
Neither
the
multitude
,
con●inuance
,
nor
badnesse
of
any
thought
must
breed
any
scruple
or
disquiet
in
me
.
For
not
to
haue
them
,
is
not
in
my
power
,
but
onely
not
to
consent
vnto
them
:
and
so
long
as
with
deliberation
I
haue
not
consented
,
nor
willingly
,
or
with
delight
staied
in
them
,
I
haue
not
,
sinned
any
more
then
if
I
had
onely
had
them
in
a
dreame
.
If
before
I
had
euill
thoughtes
,
I
had
a
resolu●e
mind
neuer
to
yeeld
to
any
mortall
sinne
:
and
afterward
when
I
remember
my selfe
,
and
marke
that
I
was
in
a
bad
thought
,
I
still
finde
the
same
resolution
,
it
is
a
signe
that
in
the
time
of
my
distraction
and
bad
imagination
,
I
did
not
willingly
consent
or
offend
in
them
:
neither
is
it
like
but
my
mind
being
so
well
affected
,
I
should
haue
easilie
remembred
directlie
and
without
doubt
,
if
I
had
yeelded
farther
then
I
ought
.
Desolations
are
permitted
of
God
for
three
causes
.
First
,
for
a
punishement
of
our
sinnes
,
remisnes
,
&
coldnes
in
Gods
seruice
.
Secondly
,
to
trie
whether
we
be
true
seruants
of
God
,
or
onely
hierlinges
,
that
are
willing
to
labour
no
longer
then
they
receiue
the
hire
&
stipend
of
present
comfort
and
delight
.
Thirdly
to
assure
vs
that
it
passeth
the
reach
and
compasse
of
our
ability
,
either
to
attaine
or
to
maintaine
in
vs
the
feruour
of
deuotion
,
the
intensiue
loue
of
God
,
the
aboundance
of
godlie
teares
,
and
other
spirituall
graces
&
comfortes
,
which
wee
must
acknowledge
to
proceede
of
Gods
gratuity
&
meere
liberality
,
not
of
our
owne
force
or
desert
.
It
is
good
while
I
feele
the
sweetnes
of
Gods
visitation
and
presence
,
to
fortifie
my selfe
against
the
desolations
that
will
ensue
,
and
remembring
those
that
are
past
,
to
thinke
that
all
troubles
,
will
as
well
passe
,
as
comfortes
,
and
that
our
whole
life
,
is
but
a
continuall
succession
and
mixture
of
sorrow
and
ioy
,
the
one
alwaies
ouertaking
the
other
,
&
neither
of
them
continuing
long
toge●her
:
And
therfore
I
must
settle
my
mind
in
a
kinde
of
indifferency
vnto
them
both
,
as
it
shal
please
God
to
send
them
.
First
,
to
know
it
a
thing
that
commeth
from
my
mortall
enemy
,
and
tendeth
to
my
eternall
destruction
.
To
looke
for
temptations
before
hand
,
and
not
to
think
them
nouelties
,
but
necessary
sequels
of
our
enimity
and
hostility
with
the
diuell
,
with
whom
we
must
neuer
be
friends
.
To
resist
them
stoutly
at
the
first
,
and
to
crush
the
serpent
in
the
head
,
for
nothing
maketh
the
Diuel
to
become
so
furious
and
violent
,
or
to
redouble
his
suggestions
,
as
to
perceaue
the
soule
dismaide
with
his
temptations
,
or
not
expecting
by
the
confidence
in
Gods
helpe
and
mercy
,
an
assured
victory
.
To
beare
patiently
the
multitude
&
continuance
of
them
,
assuring
my self
that
they
wil
haue
an
end
ere
long
.
To
think
on
the
ioy
I
shall
haue
for
●ot
consenting
vnto
them
,
and
the
crowne
of
glory
I
shall
enioy
.
To
remember
how
often
I
haue
been
as
grieuously
annoied
with
the
like
,
and
yet
by
Gods
helpe
haue
giuen
the
diuell
the
foile
.
Not
to
striue
with
vncleane
temptations
,
but
to
turne
my
minde
to
thinke
of
other
matters
,
and
to
change
the
place
,
or
worke
,
to
find
some
waie
to
put
me
out
of
those
phantasies
.
To
resist
vices
,
by
practising
and
doing
acts
of
the
contrary
vertues
.
To
arme
my selfe
,
before
hande
,
by
getting
those
vertues
which
are
opposite
to
such
vices
as
I
am
most
inclined
vnto
.
For
in
those
doth
the
Diuell
alway
seeke
his
aduantage
to
ouerthrow
:
me
.
In
grieuous
assaults
to
open
them
to
my
ghostlie
father
,
&
going
to
confession
,
therby
to
obtaine
by
meanes
of
the
Sacrament
,
more
ability
to
resist
.
In
extreame
troubles
to
vse
some
bodily
chastisment
▪
to
call
for
helpe
of
our
Blessed
Lady
,
my
good
Angell
&
the
assistance
and
praiers
of
other
Saintes
:
especially
to
humble
my selfe
in
the
sight
of
God
acknowledging
mine
owne
weaknesse
and
wholy
relying
vpon
his
helpe
,
and
earnestly
in
woord
and
hart
calling
for
his
assistaunce
,
and
firmly
trusting
in
his
mercy
,
yea
and
offering
my selfe
(
so
as
he
forsake
me
not
)
to
suffer
these
and
all
other
temptations
whatsoeuer
it
shall
please
God
to
permitte
,
euen
so
long
a●
he
shal
think
good
:
for
of
all
other
thinges
this
most
ouercommeth
the
Diuel
,
when
hee
seeth
we
turne
his
euill
motions
and
troubles
,
to
so
great
meritte
&
victory
of
ourselues
.
A
Praier
in
Temptation
.
O
Mercifull
Iesu
,
the
onely
refuge
of
desol●te
and
afflicted
soules
:
O
Iesu
that
hast
made
me
and
redeemed
me
,
in
whom
all
things
are
possible
vnto
me
,
and
without
whom
I
am
able
to
doe
nothing
,
thou
seest
who
I
am
,
that
her●
prostrate
my
praiers
,
&
poure
out
my
hart
vnto
thee
:
what
I
would
haue
,
and
what
is
fit
for
me
,
thou
knowest
:
my
soule
is
buried
in
flesh
and
bloud
,
and
would
be
faine
dissolued
,
and
come
vnto
thee
.
I
am
vrged
against
my
wil
,
and
violentlie
drawen
to
thinke
that
which
from
my
heart
I
deteste
,
and
to
haue
in
mind
the
poison
and
bane
of
my
soule
.
O
Lord
thou
knowest
my
mould
and
making
,
for
thy
hands
haue
framed
me
,
and
with
fleash
and
skinne
thou
hast
cloathed
me
:
and
loe
this
flesh
which
thou
hast
giuen
me
,
draweth
me
to
my
ruine
,
and
fighteth
against
the
spirit
:
if
thou
helpest
not
,
I
am
ouercome
:
if
thou
forsakest
me
,
I
must
needes
faint
,
why
doest
thou
sette
me
contrarie
vnto
thee
,
and
makest
mee
grieuous
and
a
burden
vnto
my selfe
?
D●ddest
thou
create
me
to
cast
me
away
?
Didst
thou
redeeme
me
to
damne
me
for
euer
?
It
had
beene
good
for
me
neuer
to
haue
beene
borne
,
if
I
were
borne
to
perish
▪
O
most
mercifull
father
,
where
are
thy
olde
and
wonted
mercies
?
Where
is
thy
gra●ions
sweetnes
and
loue
?
How
long
shall
mine
enemy
reioice
ouer
me
,
and
humble
my
life
vppon
earth
,
&
place
me
in
darcknes
like
the
deade
of
the
world
?
What
am
I
O
Lorde
,
that
thou
settest
me
to
fight
all
alone
against
so
mighty
,
subtile
,
and
cruell
enemies
,
that
neuer
cease
to
bid
me
a
perpetuall
battaile
?
O
Lorde
why
doest
thou
shewe
thy
might
against
a
leafe
,
that
is
tossed
wi●h
euery
winde
,
and
persecutest
a
dry
stuble
?
wilt
thou
therfore
damne
the
wo●ke
of
thy
handes
?
wilt
thou
throw
me
●rom
thy
face
,
and
●ake
●hy
holy
spirit
from
me
▪
A●asle
O
Lord
whither
shal
I
goe
from
thy
face
?
or
whi●her
shall
I
flie
from
thy
spi●it
?
whither
shall
I
fly
from
thee
incensed
,
but
to
thee
appeased
?
whi●her
from
thee
as
iust
,
but
vnto
thee
as
mercifull
?
doe
with
me
Lord
that
which
is
good
in
thine
eies
,
for
thou
wilt
doe
all
thinges
in
righteous
iudgement
.
Onely
remember
that
I
am
flesh
&
bloud
,
fraile
of
my selfe
and
impotent
to
resist
,
shew
thy selfe
a
Sauiour
vnto
me
,
and
either
take
away
mine
enemies
,
or
grant
me
grace
that
without
wound
or
fault
,
by
thee
&
with
thee
,
I
may
ouercome
them
sweet
Iesus
,
Amen
.
Considerations
to
settle
the
mind
in
the
course
of
vertue
.
THE
XI
.
CHAPTER
.
The
first
consideration
,
how
weighty
a
thing
the
busines
of
mans
soule
is
.
WHosoeuer
being
desirous
to
take
dew
care
of
his
soule
,
commencing
a
spirituall
course
,
first
must
consider
,
that
he
hath
taken
such
a
busines
in
hand
that
for
the
importance
,
necessity
,
and
profit
therof
it
surmounteth
all
other
traffickes
,
trades
and
affaires
of
the
worlde
,
yea
and
to
which
only
all
other
busines
ought
to
be
addressed
:
for
therein
our
manage
is
about
the
saluation
of
our
soule
,
our
chief
iewell
and
treasure
:
of
which
if
in
the
short
passage
of
our
brittle
and
vncertaine
life
,
we
take
not
that
due
care
that
we
ought
,
for
a
whole
eternity
after
,
we
shall
euermore
repent
and
be
sory
for
it
,
and
yet
neuer
haue
the
like
opportunity
againe
to
help
it
.
Secondly
,
the
better
to
conceiue
the
moment
and
weight
of
this
busines
,
let
vs
consider
what
men
vse
to
doe
for
their
bodily
health
.
For
we
see
they
make
so
principall
a
reckning
of
it
,
that
they
spare
no
cost
nor
toile
,
nor
leaue
any
thing
vnattempted
that
may
auaile
them
to
attaine
it
.
They
suffer
them selues
to
be
launced
,
wounded
,
pined
,
burnt
with
red
hoat
irons
,
besides
diuers
other
extreame
to●ments
,
onely
for
this
end
.
How
much
greater
miseries
ought
we
to
endure
?
How
much
greater
paine
and
diligence
ought
we
to
imploy
for
this
health
of
our
soule
?
which
is
to
suruiue
when
the
body
is
dead
,
rotten
,
and
deuoured
with
wormes
:
and
to
suruiue
in
such
sort
,
that
it
must
be
perpetually
tormented
in
hell
with
intollerable
torments
,
or
enioy
endles
felicity
in
heauen
.
And
therfore
of
howe
much
greater
worth
and
weight
wee
thinke
the
soule
,
and
the
eternall
saluation
or
damnation
therof
,
then
the
momentary
health
or
sickenes
of
our
body
,
so
much
greater
account
and
esteeme
ought
we
to
make
of
the
busines
of
our
soule
,
then
of
any
other
worldly
or
bodily
affaire
whatsoeuer
.
For
what
auaileth
it
a
man
(
saith
Christ
)
to
gaine
the
whole
worlde
and
make
wracke
of
his
owne
soule
?
If
therefore
we
keepe
diue●se
men
for
diuers
offices
about
our
body
,
and
many
thousands
to
liue
by
seruing
and
prouiding
things
for
euery
part
therof
:
If
we
spend
so
much
time
in
feeding
,
refreshing
,
and
reposing
of
the
same
If
the
greatest
portion
of
our
reuenewes
,
(
be
they
neuer
so
large
)
be
consumed
,
in
the
meates
,
pompe
,
sportes
and
pleasures
thereof
:
How
much
more
ought
we
to
seeke
as
many
helpes
,
seruices
,
and
purueiers
for
our
soule
,
for
who●e
only
sake
our
body
was
giuen
,
and
of
whose
good
the
welfare
of
the
body
only
proceedeth
?
Thirdly
,
the
necessity
and
poise
of
this
care
of
our
soule
,
may
be
gathered
of
this
,
that
all
other
matters
are
in●rea●ed
with
men
,
or
some
other
creatures
:
but
this
busines
of
our
soule
is
with
God
him selfe
,
who
by
how
much
he
●s
nobler
and
worthier
than
any
of
his
creatures
,
so
much
more
is
the
weight
of
this
matter
,
that
can
not
be
dealt
with
any
without
him
,
and
so
much
more
diligence
ought
there
to
be
imployed
therein
,
especially
in
this
time
,
wherein
God
is
still
ready
to
farther
our
endeuours
in
this
behalfe
,
where
as
when
time
is
expired
,
condemne
he
may
for
our
negligence
,
or
reward
vs
for
our
carefulnes
,
but
not
helpe
vs
any
more
to
alter
the
estate
of
our
soule
,
be
it
neuer
so
badde
,
or
miserable
.
Fourthly
,
we
may
gather
how
material
and
important
this
matter
is
,
by
the
life
of
Christ
and
his
Saintes
,
who
withdrawing
them selues
from
all
other
worldly
affaires
,
thought
it
worke
enough
to
attend
to
this
businesse
of
their
soule
;
and
whosoeuer
are
now
solemnized
and
honoured
in
Gods
Church
,
they
are
honored
only
in
this
that
they
haue
with
a
glorious
Conclusion
,
happily
and
constantly
accomplished
this
busines
to
Gods
glory
,
and
their
owne
saluation
.
And
who
so
considers
the
intollerable
torments
of
Martyres
,
the
extreame
austerity
,
sharpe
life
,
and
penance
of
Confessours
,
the
painefull
agonies
,
and
conflicts
of
Virgins
,
the
rough
stormes
and
troubles
of
all
Gods
Saintes
,
and
doth
remember
withall
that
they
vndertook
them
for
no
other
respect
,
but
onely
for
the
better
bringing
this
businesse
of
their
soule
to
an
end
,
it
wil
soone
apeare
how
weighty
a
thinge
,
and
how
pretious
the
saluation
of
the
soule
is
,
which
they
did
think
not
too
deere
bought
with
all
the
miseries
,
sorrowes
,
and
paines
,
that
this
worlde
coulde
afford
.
Let
vs
also
consider
that
what
soeuer
moued
them
to
such
care
and
earnestnes
in
this
behalfe
,
hath
no
lesse
place
doubtlesse
in
vs
than
in
them
,
seeing
that
our
soule
is
as
deere
bought
,
as
much
worth
,
created
to
as
great
glory
as
theirs
:
the
danger
of
our
saluation
rather
more
than
any
way
lesse
than
theirs
.
God
hath
as
much
right
in
vs
as
in
them
,
and
we
as
many
titles
of
bond
and
duetie
to
serue
him
as
they
.
Finally
we
are
assaulted
by
the
same
ennemies
,
enuironned
with
the
like
hazzardes
,
and
subiect
to
as
many
,
yea
more
occasions
of
sinne
,
and
allurements
to
damnation
than
they
.
Who
therefore
see●h
not
that
we
ar
in
euery
respect
to
account
the
care
of
our
soules
as
important
and
necessary
to
vs
,
as
euer
it
hath
beene
to
any
:
Wherefore
,
let
not
the
wise
man
glorie
in
his
wisedome
,
nor
the
strong
man
in
his
might
,
nor
the
rich
man
in
his
riches
,
saith
God
by
his
Prophet
Hiere
9.
But
let
him
that
glorieth
,
glorie
in
this
,
that
he
knoweth
me
,
for
I
am
the
only
Lord
that
worketh
mercy
,
iudgement
,
and
iustice
vpon
the
earth
,
&
these
thinges
please
me
,
saith
our
Lord
:
as
who
woulde
say
,
it
is
folie
and
vanitie
to
glory
and
reioyce
in
any
other
thinge
,
then
in
the
knowledge
and
seruice
of
God
,
and
procuring
mercie
and
milde
iudgement
for
our
soule
.
How
wee
ought
to
arme
our
mindes
against
temptations
that
happen
when
we
seek
?
earnestly
to
serue
God
.
The
second
consideration
.
FIrst
,
seing
this
businesse
of
our
soule
is
of
so
great
moment
,
hee
that
earnestly
goeth
about
the
same
,
must
offer
him selfe
vp
vnto
God
,
and
bee
most
ready
to
endure
constantly
all
the
daungers
,
cumbers
,
and
difficulties
that
shall
happen
,
and
resolue
neuer
(
by
Gods
grace
)
to
be
dismayed
and
beaten
backe
from
his
purpose
,
by
any
trouble
or
encounter
what
soeuer
,
knowing
that
glorious
and
honourable
enterprises
,
can
neuer
be
atchiued
without
many
contradictions
.
Wherefore
let
him
perswade
him selfe
,
that
when
he
hath
setled
his
minde
seriously
to
follow
this
businesse
,
hell
it selfe
,
and
all
the
ennemies
of
God
and
mans
soule
will
conspire
against
him
:
the
flesh
to
allure
him
to
the
dilightes
of
the
senses
,
&
to
recall
him
to
the
vomite
of
his
abandoned
pleasures
:
the
world
to
intise
him
with
pomps
and
vanities
,
with
ministring
occasions
of
sinne
,
and
prouoking
by
euill
examples
:
yea
,
if
that
will
not
serue
,
by
terrifying
him
with
persecutions
,
extortions
,
obloquies
,
slaunders
,
and
torments
,
and
with
all
kind
of
disgrace
.
Finally
,
the
deuill
(
a
professed
enemy
of
all
those
that
take
care
of
their
soules
)
will
seek
to
entrappe
him
with
a
thousande
traines
,
passions
,
and
subtile
temptations
,
leauing
nothing
that
hee
thinketh
may
remooue
a
man
from
these
endeuours
tending
to
his
saluation
.
Secondly
,
the
case
standing
thus
,
let
that
saying
of
Scripture
come
to
our
mind
,
My
sonne
,
comming
to
the
●●ruice
of
God
,
stand
in
iustice
and
feare
,
and
prepare
thy
sou●e
,
vnto
temptation
.
Wherefore
he
that
entereth
into
the
way
of
life
,
must
remember
that
he
is
not
come
to
a
play
,
pastime
,
or
pleasure
,
but
to
a
continuall
rough
battell
and
fight
,
against
most
vnplacable
and
spightfull
enemies
;
and
let
him
resolue
him self
,
neuer
in
this
worlde
to
look
for
quiet
and
peace
,
no
not
so
much
as
for
any
truce
for
a
time
,
but
arme
him self
for
a
perpetual
combate
,
and
rather
think
of
a
multitude
of
happie
victories
(
which
by
Gods
grace
he
may
obtaine
)
then
of
any
repose
or
quietnesse
from
the
rage
&
assaultes
of
his
ennemies
.
Let
him
see
and
peruse
the
paterne
of
his
capitains
course
,
who
from
his
birth
to
his
death
,
was
in
a
restlesse
battell
,
persecuted
in
his
swadling
clowtes
by
Herod
,
annoied
the
rest
of
his
infancy
by
banishment
,
wandring
and
neede
In
the
flower
of
his
age
slaundered
,
hated
,
pursued
,
whipped
crucified
,
and
most
barbarously
misused
:
In
the
same
sort
were
all
his
Apostles
,
and
all
his
principall
souldiers
handled
:
for
whom
he
loueth
he
chastiseth
,
and
prooueth
like
golde
in
the
fornace
.
And
therefore
no
man
must
think
it
a
new
thing
to
be
tempted
and
troubled
,
when
hee
once
runneth
a
vertuous
course
,
contrarie
to
the
liking
of
his
enemies
.
For
the
disciple
is
not
aboue
his
master
,
nor
the
seruant
aboue
his
Lorde
,
who
as
we
see
had
the
same
intreaty
.
Thirdly
,
lest
we
should
be
agast
and
discouraged
at
the
expectation
and
feare
of
so
many
discomfortes
;
and
the
incessant
malice
of
so
spitefull
ennemies
,
let
vs
remember
the
wordes
of
Elizeus
:
that
more
stand
with
vs
,
then
against
vs
.
Against
the
corruption
of
nature
we
haue
grace
.
Against
the
diuel
wee
haue
God
,
who
will
neuer
suffer
vs
to
be
tempted
aboue
our
force
:
Against
the
power
of
hell
we
haue
the
prayers
of
Saintes
:
Against
the
miseries
of
the
body
,
the
spiritual
comfort
of
the
minde
,
which
God
allotteth
in
such
measure
as
our
necessitie
requireth
:
and
if
there
were
nothing
else
,
this
were
enough
to
make
troubles
welcome
in
this
case
,
for
that
therby
we
purchase
an
inestimable
glory
for
a
short
and
passing
combate
,
the
comfort
wherof
nether
eie
hath
seen
,
nor
eare
heard
,
nor
heart
conceiued
.
And
on
the
other
side
by
the
same
,
wee
auoid
other
intolerable
and
externall
torments
of
Hel
,
the
least
wherof
,
passeth
all
those
that
can
be
suffered
in
this
worlde
.
And
therfore
is
our
chaunge
most
happy
,
that
by
the
paine
of
a
short
life
,
auoide
the
misery
of
an
eternall
death
,
and
deserue
the
vnspeakable
happines
of
the
life
euerlasting
.
For
this
cause
saith
Saint
Iames
;
Thinke
you
it
all
ioy
(
my
brethren
,
)
when
you
shall
fal
into
diuers
temptations
,
knowing
that
the
triall
of
your
faith
worketh
patience
,
and
patience
hath
a
perfect
worke
,
that
you
may
bee
perfect
&
intire
,
failing
in
nothing
.
Of
the
watchfulnesse
and
attention
required
in
the
care
of
our
soule
.
The
third
Consideration
.
SEing
this
weighty
affaire
of
our
soules
health
is
hemmed
in
,
and
besette
with
so
many
and
manifest
perilles
and
troubles
,
it
standeth
vs
vpon
most
watch●ully
to
take
he●d
to
euery
thought
,
word
,
and
d●ede
tha●
passeth
,
lest
through
the
number
,
&
subtility
of
our
enemies
traines
,
we
be
often
intrapped
:
for
it
is
hard
to
touch
pitch
,
&
not
to
be
defiled
,
to
liue
in
flesh
a
spirituall
life
▪
to
conuerse
in
the
worlde
,
without
worldl●e
aff●ctions
.
Wherefore
as
a
Legate
that
is
to
deliuer
his
embassage
befor
a
great
presence
of
Peers
and
Nobles
,
hath
not
only
regarde
to
his
matter
,
but
also
to
his
words
,
voyce
&
actions
,
that
all
be
sutable
to
the
weight
of
his
message
:
So
we
hauing
to
worke
this
exploite
of
our
soule
befor
the
eyes
of
those
that
lay
waite
to
take
vs
in
any
trippe
,
ought
to
bee
very
warye
,
euen
in
our
least
thoughts
&
deedes
,
for
feare
that
we
offend
the
presence
of
God
,
and
giue
occasion
of
triumphe
and
vic●ory
to
our
deadly
foes
.
And
for
this
saieth
the
scripture
,
keepe
thy selfe
very
watchfully
.
Secondly
,
to
attaine
this
diligent
and
attentiue
care
to
all
our
actions
,
let
vs
consider
what
men
vse
to
doe
,
that
carry
great
treasure
by
places
haunted
by
theeues
,
how
warily
they
see
to
their
way
,
how
often
they
looke
about
them
,
how
many
times
they
prepare
themselues
,
some
times
to
fight
,
and
otherwhiles
to
runne
away
:
Likwise
how
warily
he
walketh
,
and
how
carefull
he
is
neuer
to
stumble
nor
fall
,
that
carieth
in
each
hande
a
thinne
glasse
of
liquor
verie
pretious
,
through
stony
and
rough
places
:
And
when
wee
haue
marked
these
mens
carefulnes
in
these
inferiour
matters
,
let
vs
remember
,
that
much
more
respect
is
necessary
in
vs
,
whose
treasure
is
more
pretious
then
any
worldlie
iewelles
,
&
yet
doe
we
carry
it
in
earthen
and
fraile
vessels
,
in
the
middest
of
so
many
theeues
,
as
there
are
passions
,
and
disordered
appetites
in
vs
,
as
there
are
Diuels
in
waire
for
vs
,
and
as
there
are
stumbling
stones
,
&
occasions
of
sinne
sette
round
about
vs
.
To
procure
this
attention
,
the
most
effectuall
helpes
are
these
.
First
,
to
thinke
how
carefull
we
should
be
to
doe
all
thinges
wel
,
if
this
present
day
were
the
last
that
euer
we
should
liue
in
this
worlde
(
as
peraduenture
it
may
be
)
and
that
at
the
end
thereof
,
we
were
to
bee
conuented
before
a
most
seuere
and
●igourous
iudge
,
who
according
to
the
deserts
of
that
daies
actions
,
should
passe
the
sentence
of
life
or
death
vpon
vs
.
Secondly
,
to
remember
that
God
is
in
his
owne
substance
,
power
,
and
true
presence
,
in
euery
place
,
and
seeth
both
our
outward
and
inward
actions
,
more
then
we
our
selues
,
and
therfore
let
vs
seeke
in
euery
thing
so
to
behaue
our selues
,
that
we
feare
not
to
haue
God
a
witnesse
and
behoulder
of
all
that
wee
doe
,
thinke
,
or
say
,
and
let
vs
aske
him
grace
to
doe
nothing
vnworthy
his
sight
.
Thirdly
,
we
must
consider
the
carlesnes
of
our
life
past
,
remembring
how
often
we
haue
fought
against
God
,
with
his
owne
weapons
,
and
abused
the
force
that
he
hath
afforded
,
in
euery
part
of
our
body
and
mind
,
&
therefore
as
S.
Paul
Warneth
,
as
we
haue
exhibited
our
members
to
serue
vncleanes
and
iniquity
,
to
iniquitie
:
So
now
let
vs
exhibite
our
members
to
serue
iustice
vnto
sanctification
.
Fourthly
,
to
procure
this
attention
,
it
is
good
oftentimes
in
the
day
when
we
are
about
our
ordinarie
actions
,
to
vse
some
shorte
praiers
or
some
one
verse
of
a
Psalme
,
or
any
other
shorte
petition
of
Gods
grace
,
aide
,
and
assistance
:
for
these
short
prayers
,
are
fewell
of
deuotion
,
causes
of
attention
,
foode
of
the
soule
,
preparations
against
temptations
,
and
assured
helpes
to
attaine
anie
vertues
:
therefore
it
is
good
to
vse
them
in
lieu
of
sighes
,
&
in
the
beginning
of
euerie
chiefe
action
,
directing
therin
our
intention
and
action
,
to
Gods
glory
and
seruice
,
and
our
good
.
Of
the
necessity
of
perseuerance
in
continuing
watchfull
ouer
our selues
.
The
last
consideration
.
FIrst
seeing
the
summe
and
complement
of
al
ver●ue
consisteth
in
the
continuance
and
progresse
in
it
:
perseuerance
of
all
other
things
,
is
most
necessary
in
this
busines
:
to
the
better
a●taining
wherof
,
these
considerations
may
preuaile
.
First
,
to
consider
by
whose
instinct
and
motion
I
beganne
to
take
speciall
care
of
my
soule
,
and
I
shall
find
that
being
a
thing
contrary
to
the
inclination
of
flesh
&
bloud
,
and
aboue
the
reach
of
nature
,
to
resolue
vpon
so
painfull
and
wary
a
course
,
in
hope
of
a
reward
and
ioy
that
faith
doth
promise
,
that
I
say
God
onely
,
and
no
other
was
the
author
and
mouer
of
my
heart
vnto
it
,
and
therfore
vnlesse
I
meane
directly
to
resist
God
,
and
run
a
contrary
course
to
that
which
he
prescribeth
,
I
must
resolue
my selfe
to
perseuer
to
the
end
in
that
which
I
haue
happely
begunne
.
Secondly
,
the
ende
of
this
enterprise
was
to
serue
God
,
to
bewaile
my
former
sinns
,
and
to
worke
by
Gods
helpe
the
sal●a●ion
of
mine
owne
soule
:
and
when
I
resolued
vpon
these
meanes
,
I
was
in
a
state
free
from
passion
,
and
as
w●ll
able
to
choose
thinge●
conuenient
,
a●
I
could
be
any
other
time
,
&
wholy
bent
to
do
that
thing
which
was
for
my
greatest
good
.
Wherfore
seing
I
can
neuer
ayme
at
a
better
end
,
nor
be
in
better
plighte
to
make
a
sounder
ch●●●e
,
my
surest
way
is
to
perseuer
stil●
in
my
resolution
to
the
end
,
neuer
altering
my
designement
,
vnlesse
it
be
●o
a
better
,
and
further
my
course
.
Thirdly
,
I
must
conside●
who
he
is
,
that
that
would
make
me
forsake
it
:
For
if
God
moued
me
vn●o
it
,
doubtles
it
is
the
D●u●ll
would
remoue
me
from
it
:
for
God
cannot
be
c●ntrary
to
him selfe
,
neither
vseth
he
to
alter
our
mindes
but
only
from
euil
to
good
,
or
from
good
to
better
:
therefore
vnles
I
meane
to
yeeld
wittingly
vnto
the
Diuel
,
and
to
follow
mine
enemies
counsaile
vnto
mine
owne
perdition
,
I
must
perseuer
vnto
the
end
:
For
with
what
pretext
soeuer
the
Diuel
seeketh
to
couer
his
motion
,
sure
it
is
,
that
his
drifte
is
,
to
drawe
me
from
God
and
goodnesse
,
and
to
damne
my
soule
for
how
can
he
intend
any
thing
to
my
good
,
that
beareth
me
such
a
cancred
malice
,
that
hee
careth
not
to
encrease
his
owne
paine
,
so
that
he
may
worke
me
any
spiritual
,
yea
or
corporal
harme
?
Fourthly
▪
I
must
print
that
saying
of
Christ
in
my
mind
,
He
that
perseuereth
vnto
the
end
shal
be
saued
.
For
not
he
that
beginneth
,
nor
he
that
continueth
for
a
moneth
,
or
a
yeare
,
or
a
shorte
time
,
but
onely
he
that
perseuereth
to
the
very
end
of
his
life
,
shall
be
saued
W●erfore
the
same
cause
that
mooued
me
to
beginne
,
ought
also
to
mooue
me
to
continue
,
that
the
merit
and
crowne
of
my
good
resolution
be
not
cut
off
by
any
want
of
perseuerance
.
Let
not
the
cries
of
mine
enemies
moue
me
:
let
me
with
S.
Paul
say
,
the
world
is
crucified
to
me
,
and
I
to
the
world
:
and
with
Dauid
,
it
is
good
for
me
to
cleaue
vnto
God
.
Finally
let
me
imitat
the
example
of
Christ
that
perseuered
on
the
cross
vnto
death
for
my
sake
,
though
often
called
vpon
to
come
downe
.
Fiftly
,
I
must
consider
that
in
what
state
soeuer
of
grace
or
merit
of
damnation
,
I
begin
the
next
life
,
I
must
&
shall
vndoubtedly
perseuere
in
it
,
according
to
the
word
of
Salomon
;
whersoeuer
the
tree
faleth
,
there
shall
it
be
towards
south
or
north
,
that
is
,
towards
heauen
or
hell
:
for
both
the
paine
of
this
continueth
for
euer
,
and
the
ioy
of
the
other
after
it
is
once
begunne
(
for
it
may
bee
deferred
for
a
time
by
the
paines
of
purgatory
,
)
is
also
euerlasting
.
If
therefore
I
will
perseuer
in
heauen
,
let
me
perseuer
in
the
way
that
leadeth
vnto
it
,
and
neuer
forsake
the
painefulnes
of
it
till
,
the
iourneis
end
.
The
passions
of
this
life
are
not
condigne
or
compatable
to
the
fu●u●e
glory
:
and
it
is
extreame
folly
for
auoiding
a
short
and
transitory
paine
,
to
hazard
the
losse
of
euerlasting
ioy
,
and
put
my selfe
in
perill
of
pe●petuall
bondage
,
in
farre
more
extreame
and
endl●s
torment
.
The
sinners
perseuer
still
in
wickednes
,
and
seruice
of
the
Diu●ll
.
The
wordlinges
perseuer
in
pursuing
vanities
&
following
the
world
,
yea
and
that
with
most
seruile
toile
and
base
drudgery
,
and
not
without
many
bodily
,
and
ghostly
harmes
,
how
much
more
ought
a
true
seruant
of
God
perseuer
in
his
seruice
,
and
not
seeme
by
forsaking
him
in
the
way
,
to
condemne
him
for
a
worse
master
then
the
world
or
the
Diuel
,
whom
many
thousandes
serue
to
the
end
,
to
their
owne
damnation
.
Let
me
remember
that
the
first
Angell
,
for
want
of
perseuerance
became
a
Diuell
.
Adam
for
want
of
the
same
,
was
thrust
out
of
paradise
,
and
Iudas
of
an
Apostle
,
became
a
prey
of
hell
Finally
,
there
be
many
thousands
in
hell
fire
burning
▪
that
began
very
good
courses
,
and
for
a
time
went
forward
in
the
same
,
and
yet
in
the
end
for
want
of
perseuerance
were
damned
for
euer
.
What
good
a
soule
looseth
by
mortall
sinne
.
1.
The
grace
of
the
holy
Ghost
.
2.
The
friendship
and
familiaritie
with
God
.
3.
Al
moral
vertues
infused
,
and
of
Gods
spirit
.
4.
The
inheritance
of
the
kingdome
of
heauen
.
5.
The
portion
of
Gods
children
,
and
patronage
of
his
fatherly
prouidence
which
he
hath
ouer
the
iust
.
6.
The
peace
&
quietnes
of
a
good
,
and
cleare
conscience
.
7.
Many
comfortes
and
visitations
of
the
holy
Ghost
.
8.
The
fruite
and
merit
of
our
former
life
,
during
the
state
of
sinne
.
9.
The
merit
and
satisfaction
of
our
present
actions
,
albeit
in
the
mean
time
they
dispose
to
Gods
grace
,
and
satisfie
the
precepts
of
God
,
and
the
Church
.
10.
A
great
portion
of
the
communion
of
Saintes
,
and
of
the
participation
of
the
good
workes
and
praiers
of
the
whole
Church
.
And
finally
of
the
fruit
,
and
part
of
the
merite
of
Christs
passion
.
What
misery
the
soul
gaineth
by
mortall
sinne
.
1.
Condemnation
to
eternall
paine
.
2.
To
be
quite
cancelled
out
of
the
booke
of
life
.
3.
To
become
of
the
child
of
God
,
the
thrall
of
the
Diuell
.
4.
To
be
chaunged
from
the
Temple
of
the
holie
ghost
,
into
a
denne
of
theeue●●
a
nest
of
vipers
,
a
sincke
of
corruption
.
How
a
soule
is
prepared
to
iustification
by
degrees
.
-
Faith
setteth
before
our
eyes
God
as
a
iuste
Iudge
.
-
Angry
with
the
bad
▪
Merc●full
to
the
repentant
.
-
Of
this
faith
by
the
gift
of
Gods
spirit
a●iseth
a
feare
by
consideration
of
-
Gods
iustice
&
of
our
owne
sinnes
.
-
This
feare
is
comforted
by
hope
grounded
in
-
Gods
mercy
and
the
merites
of
Christ
.
-
Of
this
hope
a●iseth
loue
and
charitie
vnto
Christ
.
-
For
louing
vs
without
desert
-
Red●ming
vs
with
so
many
torments
.
-
Of
this
loue
followes
sorrowe
for
offending
Christ
of
whom
we
haue
bin
so
mercifully
.
-
Created
,
Redeemed
,
Sanctified
,
Called
to
his
faith
.
-
Of
this
sorrow
ariseth
a
firme
purpose
to
auoyde
all
sin
,
which
-
God
aboue
all
thinges
detesteth
.
-
The
diuil
aboue
al
thinges
desireth
.
-
Aboue
all
thinges
hurteth
the
soule
Of
deuotion
to
Saints
,
and
how
our
conuersation
may
be
in
heauen
,
as
Saint
Paul
saith
it
should
.
FIrst
(
after
a
special
deuotion
towardes
our
B.
Lady
,
whom
aboue
all
pure
creatures
we
ought
continually
to
affect
and
reuerence
)
we
must
procure
to
haue
a
kind
of
reuerent
familiarity
with
our
good
Angel
,
whom
we
ought
to
make
reckning
of
,
as
a
most
vndiuided
and
peculiar
friend
,
who
is
vnto
vs
,
as
a
nurse
vnto
a
childe
,
a
shepheard
vnto
a
wandering
lambe
,
a
guide
of
our
waie●
,
a
gardian
of
our
persons
,
a
counsellor
in
doubts
,
a
comforter
in
troubles
,
a
patron
in
our
needes
,
and
an
assured
friend
in
all
our
afflictions
.
We
must
therefore
loue
him
as
our
friend
,
honour
him
as
our
superiour
,
thanke
him
for
his
censure●
finally
,
vse
him
as
one
to
whom
we
may
boldly
both
impart
our
comfortes
,
and
vtter
our
desolations
When
wee
sleepe
he
wa●
che●h
ouer
vs
,
when
we
wake
he
attend●th
on
vs
,
wheresoeuer
we
be
he
gardeth
vs
,
whithersoeuer
we
goe
he
ass●●teth
vs
,
and
whatsoeuer
we
doe
▪
he
hath
still
an
eye
to
succour
vs
.
We
must
therfore
often
commend
our selues
and
our
busines
vnto
him
,
often
aske
his
aduise
,
&
with
our
inward
eare
often
harken
what
he
saieth
within
vs
.
We
must
account
him
as
an
ordinary
and
assured
friend
,
eu●rmore
readie
at
our
call
to
affoord
his
present
helpe
,
and
to
beare
vs
company
in
all
necessities
.
Because
our
nature
is
delighted
▪
and
holpe
with
varity
,
we
may
euery
day
in
the
weeke
vse
the
patronage
of
diuers
Saints
,
according
to
the
order
of
our
Letanies
.
On
Sunday
the
blessed
Trinitie
,
our
Lady
,
and
the
nine
quires
of
Angells
,
especially
the
three
Archangells
there
named
,
Michael
,
Gabriel
,
and
Raphael
.
On
monday
,
S.
Iohn
Baptist
,
with
all
the
Patriarches
and
Prophets
.
On
Tuesday
S.
Peter
with
the
rest
of
the
Apostles
,
Euangelistes
,
and
Disciples
of
Christ
,
and
all
the
holy
Innocents
.
On
Wednesday
S.
Steuen
with
all
the
holy
Martirs
.
On
Thursday
S.
Siluester
,
with
a●l
the
holy
Bishops
,
Confessors
,
and
Doctors
.
On
Friday
S.
Benedict
with
all
the
holie
Priestes
,
Leuites
,
Monks
,
Eremites
,
&
Religious
men
.
On
Saturday
S.
Mary
Magdalen
,
with
all
the
holy
Virgins
and
Widowes
.
Wee
must
euery
day
in
the
morning
,
so
soone
as
we
awake
,
commend
our
body
,
soule
,
&
affaires
to
God
,
and
our
patr●nes
of
that
day
.
In
euery
principal
action
,
wee
must
commend
our
selues
to
some
one
of
them
,
desiring
their
helpes
and
asistance
.
Wee
must
of●en
in
the
day
thinke
what
guestes
wee
haue
bidden
that
day
into
our
soule
,
and
seeke
to
make
it
a
sitte
receipt
for
so
honorable
a
company
.
We
must
seeke
to
imitate
that
vertue
,
which
in
these
Saints
most
shined
,
who
are
pat●ones
of
that
day
;
As
in
our
blessed
Lady
&
the
Angels
,
obedience
and
cha●itie
:
In
the
Pa●riarchs
and
Prophets
,
tempe●ance
▪
hope
and
holinesse
.
In
the
Apostles
&
Euangelists
,
zeale
of
soules
,
and
of
the
honour
of
God
In
the
Martyres
patience
and
constancie
.
In
the
Bishops
&
Doctours
,
watchfulnesse
ouer
our
charge
,
and
zeale
of
Gods
truth
,
and
sobrietie
In
the
religious
Fathers
,
penance
,
contempt
of
the
world
,
discretion
and
austeritie
.
In
the
Virg●ns
,
and
widowes
,
the
subduing
of
our
appetites
,
purity
of
heart
and
chastitie
.
An other
exercise
of
deuotion
to
Saints
.
IF
I
will
keepe
my
minde
continually
attentiue
in
goodnes
,
and
goe
in
continual
awe
of
offending
▪
I
may
take
this
course
.
I
must
in
euery
roome
of
the
house
where
I
dwell
,
imagin
in
some
decent
place
therof
,
a
throne
or
chaire
of
estate
,
&
ded●cate
the
same
and
the
whole
●oome
to
some
Saint
,
that
whensoeuer
I
enter
into
it
,
I
enter
as
it
were
into
a
chappell
or
church
that
is
deuoted
●o
such
a
Saint
,
and
there●o●e
in
minde
doe
that
reuerence
that
is
due
to
them
.
And
thus
hauing
in
euery
roome
setled
seuerall
Sain●es
,
and
in
minde
consecra●ed
the
same
vnto
them
,
and
decked
it
with
such
furniture
as
is
fitte
for
such
an
inhabitant
,
the
same
house
will
bee
to
me
in
a
maner
a
Paradise
,
and
the
consideration
of
the
Saincts
presence
,
will
be
a
continuall
bridle
to
restraine
me
from
●rreue●ent
demeanor
,
vnfitte
for
such
a
behoulder
as
there
I
●aue
placed
,
to
be
a
witness●
and
aider
of
mine
actions
:
But
to
helpe
my
memory
,
and
to
au●id
confusion
.
First
,
it
is
good
to
appoint
in
euery
roome
,
some
certaine
and
de●erminac
place
,
where
I
meane
to
conceyue
the
Saintes
presence
.
Secondly
,
to
choose
some
ce●taine
&
determinat
●aint
,
and
when
I
haue
once
de●oted
the
place
to
one
Saint
,
not
to
chaunge
,
but
still
to
keepe
the
same
,
for
easier
habituating
my
memorie
.
Thirdly
,
in
those
roomes
wherein
I
am
most
conuersant
,
I
may
place
two
,
three
,
or
mo●e
,
as
the
roome
will
minister
cōnueniency
to
frame
their
places
for
the
better
conceiuing
and
remembring
of
them
.
Fourthly
,
I
must
place
such
Saints
in
the
roome
as
are
fittest
to
be
patterns
&
examples
vnto
me
in
that
action
,
for
which
that
roome
principally
se●ueth
;
As
in
the
dining
chamber
or
pa●lour
,
saints
of
spare
and
regular
diet
,
of
sober
and
vertuous
conuersa●ion
.
In
the
b●d
chamber
,
Saints
giuen
to
short
sleepe
and
watchfulnesse
.
In
the
Chappell
,
Sainte●
giuen
to
much
prayer
and
deuotion
,
and
so
in
other
roomes
.
Fiftly
,
I
may
in
steede
of
Saintes
,
place
some
misterie
of
Christs
life
or
passion
:
as
the
last
supper
in
the
dining
chamber
:
and
such
like
.
Sixtly
,
not
only
in
the
house
,
but
also
in
the
wallkes
,
gardens
,
and
orchards
about
the
house
may
I
doe
the
same
:
and
so
make
my
walkes
as
it
were
short
pilgrimages
,
to
visit
such
Saints
as
are
patrones
of
the
place
I
goe
vnto
.
Seuenthly
,
it
is
not
good
to
place
Saints
in
al
the
roomes
in
one
day
,
but
first
to
consider
well
in
euery
roome
the
fittest
place
for
that
purpose
,
and
then
to
begin
one
day
with
one
or
two
,
&
the
the
next
day
with
two
more
,
that
they
may
bee
the
easher
im●rinted
in
my
memory
.
Eightly
,
it
is
good
in
some
roomes
to
place
austere
,
mournefull
and
rigorous
Saints
,
conceiuing
them
in
attire
sutable
to
their
auste●itie
and
dolefull
profession
while
they
were
aliue
,
that
when
I
find
my selfe
too
lauish
in
mirth
,
or
too
much
inclined
to
pleasure
,
the
company
&
presence
of
that
austere
example
,
may
temper
my
disposition
And
likewise
in
steede
of
these
Saintes
I
may
place
some
lamentable
history
of
the
olde
or
new
Testament
,
or
some
representation
of
death
,
hell
,
or
iudgement
.
Likewise
in
other
roomes
,
to
place
some
glorious
faire
,
&
comfortable
Saintes
,
histories
,
or
figures
,
with
all
sutable
to
ioy
,
that
may
serue
me
in
time
of
my
heauines
to
alay
my
sorrowes
:
and
the
like
in
feare
,
hope
,
presumption
,
despaire
,
and
such
other
passions
,
but
especially
in
those
which
I
finde
my selfe
most
inclined
vnto
.
Ninthly
,
I
must
take
heede
that
I
make
not
this
exercise
a
toile
,
but
rather
a
spirituall
recreation
,
and
therfore
I
must
not
be
too
eager
to
doe
all
things
on
a
suddaine
,
but
get
the
habit
and
custome
of
it
by
litle
&
litle
,
for
so
wil
it
proue
an
exercise
of
wonderful
profit
,
easines
,
and
contentment
.
An other
exercise
to
take
occasion
of
Gods
creatures
,
to
serue
and
remember
God
,
and
to
attaine
vertue
.
FIrst
,
concerning
persons
I
may
allote
to
euery
man
&
woman
of
the
house
where
I
liue
a
Saint
,
so
that
euery
one
of
the
company
shall
with
his
presence
bring
me
in
memory
of
his
Saint
,
and
whatsoeuer
I
doe
with
any
of
them
,
I
shall
alwaies
carry
a
respect
to
his
Saint
,
and
be
affraid
to
offend
.
Secondly
,
euery
one
shall
represent
vnto
me
some
vertue
or
some
vice
:
so
that
when
I
see
them
,
I
may
in
one
remember
and
practise
humility
;
in
an
other
patience
,
modesty
,
obedience
and
such
like
:
or
on
the
other
side
,
remember
and
take
heed
of
swearing
,
anger
and
such
like
faultes
,
and
be
sory
that
euer
I
offended
in
them
.
Thirdly
,
I
may
take
occasion
of
other
creatures
to
remember
Gods
mercies
,
as
by
mon●
,
the
selling
of
Christ
:
by
meate
,
his
last
supper
:
by
wa●er
,
the
water
of
his
eies
and
side
,
and
washing
of
his
Disciples
feete
:
by
drinking
,
his
e●sell
and
gall
:
by
wood
,
his
Crosse
and
thornes
:
by
stone
,
his
graue
:
and
so
in
all
other
pointes
of
Christs
life
and
passion
,
and
in
all
other
thinges
,
the
consideration
wherof
may
mooue
me
to
goodnesse
:
as
by
fire
to
remember
hel
,
by
ashes
death
,
by
light
that
discouereth
things
that
darcknes
did
hide
,
the
finall
iudgement
and
day
of
generall
descouery
,
and
by
the
beauty
of
the
elements
,
&
by
the
pleasure
&
comfort
of
other
creature
,
heauen
.
This
exercise
must
not
be
ordinary
vnles
it
be
the
first
point
,
but
now
&
then
vsed
to
recollect
the
mind
after
long
distraction
.
Certaine
Iaculatory
praiers
▪
GRatious
Lord
,
&
sweet
Sauiour
,
giue
me
a
pure
intē●ion
,
a
cleane
hart
,
and
a
regard
to
thy
glory
in
all
mine
actions
.
Iesu
possesse
my
mind
with
thy
presence
,
and
rauish
it
with
thy
loue
,
that
my
delight
may
be
to
be
imbraced
in
the
armes
of
thy
protection
.
Iesu
be
thou
●ig●t
vnto
mine
eies
,
musicke
to
mine
eares
,
sweetnesse
to
my
tast
,
&
contentment
to
my
heart
.
Iesu
I
giue
thee
my
bodie
,
my
soule
,
my
substance
,
my
same
,
my
friends
,
my
liberty
and
life
,
dispose
of
me
and
all
that
is
mine
,
as
shal
be
most
to
thy
glory
.
Iesu
I
am
not
mine
but
thine
,
claime
me
as
thy
right
,
keepe
me
as
thy
charge
,
loue
me
as
thy
childe
.
Iesu
fight
for
me
when
I
am
assaulted
,
heale
me
when
I
am
wounded
,
reuiue
me
when
I
am
spiritually
killed
,
receiue
me
when
I
fly
,
&
let
me
neuer
be
quite
confounded
.
Iesu
giue
me
patience
in
trouble
,
humility
in
comfort
,
constancy
in
temptations
,
&
victory
against
my
ghostli●
enemies
.
Iesu
giue
me
modesty
in
countenance
,
grauity
in
my
behauiour
,
deliberation
in
my
speeches
,
purity
in
my
thoughts
,
rigtheousnes
in
my
actions
.
Iesu
be
my
sunne
in
the
day
,
my
food
at
the
table
,
my
repose
in
the
night
,
my
cloathing
in
nakednes
,
&
my
succour
in
all
my
needs
.
Iesu
let
thy
bloud
runne
in
my
mind
as
a
water
of
life
,
to
clense
the
filth
of
my
sinnes
,
and
to
bring
forth
the
fruit
of
life
euerla●●ing
.
Iesu
stay
min●
inclinations
from
bearing
down
my
soule
:
bridle
mine
appetites
with
thy
grace
:
and
quenche
in
me
the
fire
of
all
vnlawfull
desires
.
Iesu
keepe
mine
eies
from
vaine
sights
,
mine
eares
from
hearing
euill
speeches
,
my
tongue
from
talking
vnlawfull
things
,
my
sences
from
euery
kind
of
disorder
.
Iesu
make
my
wil
pliable
to
thy
pleasure
,
and
resigned
wholy
to
thy
prouidence
.
&
grant
me
perfect
contentment
in
that
which
thou
allottest
.
O
Lord
make
me
strong
against
all
occasions
of
sinne
,
and
steedfast
in
not
yeelding
to
euil
▪
yea
rather
to
die
then
to
offend
thee
.
Iesu
make
me
ready
to
pleasure
al
,
loth
to
offend
any
,
gentle
in
speaking
,
courteous
in
con●ersation
,
louing
to
my
friends
,
and
charitable
to
mine
enemies
.
Iesu
forsake
me
not
lest
I
perish
,
leaue
me
not
to
mine
owne
weakenes
,
lest
I
fall
without
recouery
.
Iesu
graunt
me
an
earnest
desire
to
amend
my
faultes
,
to
renew
my
good
purposes
,
to
pe●
forme
my
good
intentions
,
and
to
begin
a
fresh
in
thy
seruice
.
Iesu
direct
mine
intentions
,
correct
my
errours
,
erect
my
infirmities
,
protect
my
good
endeuours
.
Iesu
alay
my
passions
and
make
me
able
to
master
them
,
that
they
neuer
drawe
me
beyond
the
rule
of
reason
and
piety
.
Iesu
make
me
humble
to
my
Superiours
,
frendly
to
my
equals
,
chari●able
to
my
inferiours
,
and
carefull
to
yeeld
due
respect
to
all
sorts
.
Iesu
grant
me
sorrow
for
my
sinnes
,
thank●ulnes
for
thy
benefits
,
feare
of
thy
iudgements
,
loue
of
thy
mercies
,
and
mindfulnes
of
thy
presence
.
Amen
.
A
praier
before
we
settle
our selues
to
our
deuotions
.
O
Moste
gratious
Iesu
,
giue
mee
leaue
to
presente
my selfe
before
thy
diuine
maiesty
,
and
to
poure
out
my
vnworthy
praiers
vnto
thee
in
sight
of
all
the
glorious
court
of
heauen
Behould
O
Lord
,
not
in
my
merites
,
but
in
the
multitude
of
thy
mercies
I
nowe
come
to
make
manifest
my
necessities
,
and
to
vtter
my
grie●es
vnto
thee
.
I
come
as
a
poore
and
needy
wretch
,
vnto
a
God
of
infinite
glory
.
I
come
as
a
worme
of
the
earth
,
vnto
my
soueraigne
maker
,
and
creator
.
I
come
as
a
guilty
and
heinous
offendour
,
vnto
a
most
iust
and
seuere
iudg
I
am
not
worthy
to
lift
vp
mine
e●es
to
heauen
,
much
lesse
to
open
my
mouth
in
thy
glorious
presence
,
or
presume
to
ta●ke
with
a
Lorde
and
King
of
such
maiesty
,
being
my selfe
but
slime
and
ashes
.
But
O
father
of
mercies
,
and
God
of
all
comfort
,
thou
promisest
that
who
asketh
shal
receiue
,
who
knocketh
shal
be
let
in
,
who
seeketh
shal
find
.
Thou
inuitest
the
greatest
sinners
,
and
refusest
not
to
yeeld
thy
assistance
to
any
that
will
vse
it
.
Gran●
me
therfor
grace
now
to
pray
vnto
thee
,
as
my
duety
and
thy
desert
requireth
,
Graunt
me
a
pure
intention
,
a
feruent
deuotion
,
an
attentiue
mind
,
that
I
bee
not
carried
away
with
impertinent
thoughtes
,
nor
any
other
distraction
,
but
with
humble
heart
,
firme
hope
and
perfect
charity
I
may
effectually
pray
vnto
thee
,
and
aske
of
thee
that
which
thou
seest
most
for
thy
glory
&
my
good
to
graunt
,
sweet
Iesus
,
Amen
,
An
other
.
O
Gratious
Iesu
,
helpe
mee
to
pray
worthely
,
that
thou
mai●st
mercifully
graunt
my
petitions
,
keepe
my
thoughtes
from
wandering
,
restraine
my
imaginations
,
&
preserue
my
●ences
from
being
distracted
.
Defend
O
Lord
my
weak
hart
from
all
ghostlie
assaultes
,
and
so
fixe
my
mind
vpon
thee
,
that
I
be
not
carried
away
from
consideration
of
thy
presence
:
graunt
me
distinctly
to
pronounce
my
wordes
,
attentiuely
to
apply
my
thoughtes
,
and
to
be
wholy
rauished
and
posessed
with
zeale
and
true
deuotion
.
O
Lord
graunt
me
to
aske
forgiuenes
with
deep
contrition
and
full
purpose
of
ame●dement
:
graunt
me
to
craue
thy
benefits
with
harty
thankefulnesse
,
and
gratitude
for
those
which
I
haue
receiued
.
Grant
me
to
pray
for
my self
,
with
perfect
resignation
vnto
thy
will
,
and
for
others
with
true
charity
〈◊〉
sincere
affection
.
Afford
O
Lord
,
such
comfort
to
my
soule
,
as
thou
seest
fitte
for
me
,
and
by
the
assistaunce
of
thy
spirit
inspi●e
thy
good
motions
into
me
,
that
I
may
feele
them
forcibly
,
accept
them
thankfully
,
and
fulfill
them
effectually
.
Finally
I
humbly
beseech
thee
of
thy
mercy
and
goodnes
,
that
I
may
deuoutly
spend
this
time
of
praier
,
endeuouring
with
thy
Angels
and
Saints
to
praise
thee
;
with
true
repentant
sinners
to
appease
thee
,
and
with
all
thy
creatures
dutifully
to
serue
thee
,
sweet
Iesus
,
Amen
.
A
short
meditation
of
mans
miserie
.
WHat
was
I
O
Lord
?
What
am
I
?
What
shall
I
be
?
I
was
nothing
,
I
am
now
nothing
worth
▪
&
am
in
hazzard
to
be
wo●se
than
nothing
I
was
conceiued
in
originall
sinne
,
I
may
hereafter
feele
the
eternall
smart
of
sinne
.
I
was
in
my
mother
,
a
loathsome
substance
.
I
am
in
the
world
,
a
sacke
of
corruption
,
I
shal
bee
in
my
graue
,
a
prey
of
vermine
.
When
I
was
nothing
,
I
was
without
hope
to
be
saued
,
or
feare
to
be
damned
:
I
am
now
in
a
doubtfull
hope
of
the
one
,
and
in
manifest
daunger
of
the
other
I
shal
be
ether
happy
by
the
successe
of
my
hope
,
or
most
miserable
by
the
effect
of
my
daunger
.
I
was
so
that
I
coulde
not
then
bee
damned
;
I
am
now
so
,
that
I
can
scarce
be
saued
.
What
I
haue
beene
I
know
,
to
wit
,
a
wretched
sinner
:
what
I
am
,
I
cannot
say
,
being
vncertaine
of
Gods
grace
.
What
I
shall
be
I
am
ignorant
,
being
doutfull
of
my
perseuerance
O
Lorde
erect
my
former
weaknesse
,
correct
my
present
sinfulnesse
,
direct
my
future
frailtie
:
Direct
it
(
O
Lorde
)
from
passed
euill
in
present
good
,
to
●u●ure
reward
,
sweete
Iesus
,
Amen
.
AN
EPISTLE
OF
A
RELIGIOV●
PRIEST
vnto
his
Father
.
Exhorting
him
to
the
perfect
forsaking
of
the
world
.
To
the
worshipfull
his
verie
good
father
,
R.
S.
his
duetifulle
sonne
R.
S.
wisheth
all
happines
.
IN
children
of
former
ages
,
it
hath
binne
thought
so
behouefull
a
point
of
duety
to
their
parents
,
in
presence
,
by
seruiceable
offices
;
in
absence
,
by
other
effectual
significations
,
to
yeelde
proofe
of
their
thankfull
mindes
,
that
neyther
any
child
could
omit
it
,
without
touch
of
vngratefulnes
,
nor
the
pa●ent
for●eare
it
,
without
iust
displeasure
.
But
nowe
we
are
fallen
into
such
calamitie
of
times
,
and
the
violence
of
heresie
hath
so
crossed
the
course
,
both
of
vertue
and
nature
,
that
their
engraff●d
lawes
(
neuer
infringed
by
the
most
sauage
and
bruite
creatu●es
)
cannot
'
of
Gods
people
without
perill
be
ob●erued
.
I
am
not
of
so
vnnaturall
a
kinde
,
of
so
wilde
education
,
or
so
vnchristian
a
spirite
,
as
not
to
remember
the
roote
out
of
which
I
branched
,
or
to
forget
my
secondary
maker
,
and
author
of
my
being
:
It
is
not
the
carelesnesse
of
a
cold
affection
,
nor
the
want
of
a
due
and
reuerent
respect
,
that
hath
made
me
such
a
stranger
to
my
natiue
home
,
and
so
slacke
in
defraying
the
debt
of
a
thankefull
minde
,
but
onely
the
iniquity
of
our
dayes
,
that
maketh
my
presence
perillous
,
and
the
discharge
of
my
duety
an
occasion
of
daunger
.
I
was
loath
to
enforce
an
vnwelcome
courtesie
vppon
any
,
or
by
seeming
officious
,
to
become
offensiue
,
deeming
it
better
,
to
let
time
digest
the
feare
,
that
my
returne
into
the
realme
had
bred
in
my
kindred
,
than
abruptly
to
intrude
my selfe
,
to
purchase
their
anger
,
whose
good
will
I
so
highly
esteemed
.
I
neuer
doubted
,
but
that
the
beleefe
,
which
to
all
my
friendes
by
descent
and
pedigree
,
is
in
maner
hereditary
,
framed
in
them
a
right
perswasion
of
my
present
callinge
,
not
suffering
them
to
measure
their
censures
of
me
,
by
the
vgly
termes
and
odious
Epithe●es
,
where
with
heresy
hath
sought
to
discredite
my
function
,
but
rather
by
the
reuerence
of
so
worthy
a
Sacrament
,
and
the
sacred
doom
of
al
former
ages
.
Yet
because
I
might
very
easilie
perceiue
by
apparant
coniectures
,
that
many
were
more
willinge
to
heare
of
me
,
then
from
me
,
and
readier
to
praise
,
than
to
vse
my
indeuours
,
I
haue
hitherto
bridled
my
desire
to
see
them
,
with
th●
care
and
ialousie
of
their
safetie
,
and
banishing
my selfe
from
the
sent
of
my
cradle
in
my
owne
countrey
,
I
haue
liued
like
a
forreiner
,
finding
among
strangers
,
that
,
which
in
my
nee●est
bloud
I
presumed
not
to
seeke
.
But
nowe
,
considering
that
delay
may
haue
qualified
feare
,
and
knowing
my
person
onely
to
import
danger
to
others
,
and
my
perswasion
to
none
but
to
my selfe
:
I
thought
it
highe
time
to
vtter
my
sincere
and
duetifull
minde
,
and
to
open
a
vent
to
my
zealous
affection
,
which
I
haue
so
long
smothered
and
suppressed
in
silence
.
For
not
onely
the
originall
law
of
nature
written
in
all
childrens
harts
,
and
deriued
from
the
bowelles
and
breasts
of
their
mothers
,
is
a
continual
soliciter
,
vrging
me
in
your
behalfe
,
but
the
soueraigne
decree
enacted
by
the
Father
of
heauen
,
ratified
by
his
Sonne
,
and
daily
repeated
by
instinct
of
the
holy
Ghost
,
bindeth
euery
childe
in
the
due
of
Christianity
,
to
tender
the
estate
&
welfare
of
his
parents
,
&
is
a
motiue
,
that
alloweth
no
excuse
,
but
of
necessitie
presseth
to
performance
of
duety
.
Nature
by
grace
is
not
abolished
,
but
perfited
,
not
murdred
,
but
manured
neither
are
her
impressions
quite
rased
,
or
annulled
,
but
suted
to
the
colours
of
faith
&
vertue
.
And
her
affections
be
so
forcible
,
that
euen
in
hell
where
●ancour
and
dispight
chiefly
reigneth
,
and
all
feeling
of
goodn●s
is
ouerwhelmed
in
malice
,
they
mou●d
the
rich
glu●●on
by
expe●ience
of
his
owne
misery
,
to
cary
the
lesse
enuy
to
his
kindred
:
how
much
more
in
the
church
of
God
,
wher
grace
quickneth
,
charitie
enflameth
▪
and
n●tures
good
inclinations
a●
a●e●tered
by
supernaturall
g●fts
,
ought
the
du●y
of
piety
to
preuaile
?
And
who
,
but
more
merciles
then
damned
creatures
,
could
see
their
dearest
friends
plunged
in
the
like
perill
,
and
not
to
bee
wounded
with
deepe
remorce
of
the●r
lamentable
and
imminent
hazardes
?
If
in
beholding
a
mortall
ennemy
wroung
and
tortured
with
deadly
pangs
the
roughest
heart
softeneth
with
some
sorow
.
If
the
most
frozen
&
fierce
mind
cannot
but
thaw
&
melt
with
pitty
,
euen
when
it
seeth
the
worst
miscreant
suffer
his
deseru●d
torments
:
how
much
lesse
can
the
heart
of
a
childe
,
consider
those
that
bred
him
into
this
worlde
,
to
be
in
the
fall
to
far
more
bitter
extremities
,
and
not
bleed
with
grie●e
of
their
vncomfortable
case
?
Surely
for
my
owne
part
,
although
I
chalenge
not
the
prerogatiue
of
the
best
disposition
,
yet
I
am
not
of
so
harsh
&
currish
an
humour
,
but
that
it
is
a
continual
corsiue
,
and
crosse
vnto
me
,
that
whereas
my
endeuours
haue
reclaimed
many
from
the
brinke
of
perdition
,
I
haue
bin
least
able
to
employ
them
,
where
they
were
most
due
,
and
barred
from
affording
to
my
dearest
friends
,
that
which
hath
bin
eagerly
sought
,
and
beneficially
obtained
of
meere
strangers
.
Who
hath
more
interest
in
the
grape
,
then
he
that
planted
the
vine
?
who
more
right
to
the
crop
,
then
he
that
sowed
the
corne
?
or
how
can
the
childe
owe
so
great
seruice
to
any
,
as
to
him
whom
he
is
endetted
vnto
for
his
very
life
and
being
?
With
yong
Tobias
I
haue
●rauelled
farre
,
and
brought
home
a
freight
of
spirituall
substaunce
to
enrich
you
,
and
medicinable
receits
,
against
your
ghostly
maladies
.
I
haue
with
Esau
,
after
long
toile
in
pursuing
a
painefull
chase
,
returned
with
such
prey
as
you
were
wont
to
loue
,
desi●ing
therby
to
procure
your
blessing
.
I
haue
in
this
generall
famine
of
al
true
&
christian
foode
,
with
Ioseph
prepared
abundance
of
the
bread
of
Angells
,
for
the
repast
of
your
soule
.
And
now
my
desire
is
,
that
my
drugges
may
cure
you
,
my
Prey
delight
you
,
and
my
prouision
feed
you
,
by
whom
I
haue
beene
cured
,
delighted
,
and
fed
my selfe
,
that
your
curtesies
may
in
part
be
coun●eruailed
,
and
my
duety
in
some
sorte
performed
.
Despise
not
(
good
sir
)
the
youth
of
your
sonne
,
nether
deeme
that
God
measureth
his
indouments
by
number
of
yee●e
.
Hoary
senses
are
of●en
cowched
vnder
greene
lockes
,
and
some
are
riper
in
the
Spring
,
then
others
in
the
Autunne
of
their
age
.
God
chose
not
I
say
him selfe
,
nor
his
eldest
sonne
,
but
yong
Dauid
to
conquer
Golias
,
&
to
rule
his
people
.
Not
the
most
aged
person
,
but
Daniel
the
most
innocent
infant
deliuered
Suzanna
from
the
iniquitie
of
the
Iudges
:
and
Christ
at
twelue
yeeres
of
age
,
was
founde
in
the
temple
,
questioninge
with
the
g●auest
Doctours
.
A
true
Elias
can
conceiue
,
that
a
little
cloude
may
cast
a
large
&
abundant
shower
▪
&
the
scripture
teacheth
vs
,
that
God
reuealeth
to
little
ones
,
that
which
he
concea●eth
from
the
wisest
Sages
.
His
trueth
is
not
abased
by
the
mino●ity
of
the
speaker
,
who
out
of
the
m●uthes
of
infants
and
sucklings
can
perfite
his
praises
.
Timothy
was
young
,
and
yet
a
principal●
pastour
.
S.
Iohn
not
olde
,
and
yet
an
Apostle
;
yea
,
&
the
Ange●s
by
appearing
in
youthfull
semblaunces
giue
vs
a
pregnant
proofe
,
that
many
glorious
giftes
may
be
shrowed
vnder
tender
shapes
.
Al
which
I
alledge
,
not
to
claime
any
priuiledge
surmounting
the
rate
of
vsual
abilities
,
but
to
auoide
al
touch
of
presumption
in
aduising
my
elders
,
seeing
that
it
hath
the
warrant
of
Scripture
,
the
testimony
of
examples
,
&
sufficient
grounds
both
in
grace
&
nature
.
Ther
is
diuersity
in
the
degrees
of
our
carnal
consanguinitie
,
&
the
preeminence
appertaineth
to
you
,
as
superiour
ouer
your
childes
body
.
Yet
if
you
consider
our
alliaunce
in
the
chiefe
portion
,
I
meane
our
soule
,
which
discerneth
man
from
inferiour
creatures
,
we
are
of
equal
proximity
to
our
heauenvly
father
,
both
descended
of
the
same
parent
,
and
no
other
distance
in
our
degrees
,
but
that
you
are
the
elder
brother
.
In
this
sense
dooth
the
Scripture
say
;
Call
not
any
Father
vpon
earth
,
for
one
is
your
father
which
is
in
heauen
.
Seeing
therefore
that
your
superiority
is
founded
vpon
flesh
and
bloud
,
which
are
in
a
manner
but
the
barke
&
rhine
of
a
man
,
and
our
equality
vppon
the
soule
,
which
is
mans
maine
substaunce
,
thinke
it
I
pray
you
,
no
dishonour
to
your
person
,
if
with
all
humilitie
I
offer
my
aduise
vnto
you
.
One
man
can
not
be
perfect
in
all
faculties
,
neither
is
it
a
disgrace
to
the
Goldsmith
,
if
hee
be
ignoraunt
of
the
Millers
trade
.
Many
are
deepe
Lawyers
,
and
yet
shallowe
Diuines
,
many
very
deliuer
in
feates
of
the
bodie
and
curious
in
externall
complements
,
yet
little
experimented
in
matters
of
their
soule
,
and
farre
to
seek
in
religious
actions
.
I
haue
studied
and
practised
these
many
yeeres
spiritual
phisick
,
acquainting
my selfe
with
the
beating
&
temper
of
euery
pulse
,
and
traueling
in
the
scrutiny
of
the
maladies
and
medicines
incident
vnto
soules
.
If
therfore
I
profer
you
the
fruits
of
my
long
studies
,
and
make
you
a
present
of
my
profession
,
I
hope
you
will
constre
it
rather
as
a
duetifull
part
,
than
anie
point
of
presumption
.
He
may
be
a
father
to
the
soule
,
that
is
a
sonne
to
the
body
,
and
requite
the
benefit
of
his
temporall
life
,
by
reuiuing
his
parent
from
a
spirituall
death
.
And
to
this
effect
said
Christ
these
words
:
My
mother
,
and
brethren
are
they
,
that
doe
the
wil
of
my
father
which
is
in
heauen
:
Vpon
which
place
S.
Iohn
Climacus
,
shewing
to
what
kindred
a
Christian
ought
chiefly
to
rely
▪
draweth
this
discou●se
.
Let
him
be
thy
father
,
that
both
can
,
and
will
,
lay
his
labour
to
disburden
thee
of
thy
packe
of
sinnes
.
Let
holy
compunction
be
thy
mother
,
to
depure
thee
from
thy
ordure
and
filth
.
Let
him
be
thy
brother
,
that
will
be
both
thy
partner
and
compeditor
to
passe
and
perfite
thy
race
towardes
heauen
.
Take
the
memory
of
death
for
thy
perpetual
phere
,
and
vnseparable
spouse
.
Let
thy
children
bee
bitter
sighs
of
a
sorrowfull
heart
,
and
possesse
thy
body
as
thy
bondman
.
Fasten
thy
friendshippe
with
the
Angelicall
powers
,
with
which
if
thou
closest
in
familiar
affiaunce
,
they
will
be
patrones
vnto
thee
in
thy
finall
passage
.
This
(
saieth
he
)
is
the
generation
and
kindred
of
those
that
seeke
God
.
Such
a
father
as
this
Saint
speaketh
of
,
may
you
haue
of
your
owne
sonn
,
to
enter
you
farther
in
the
fore
recited
affinity
Of
which
happily
it
was
a
significant
presage
,
aboding
the
future
euent
,
that
euen
from
my
infancy
you
were
wont
in
merriment
,
to
call
me
father
.
R.
which
is
the
customary
stile
now
allotted
to
my
present
estate
.
Now
therfore
to
ioine
issue
,
and
to
come
to
the
principal
drift
of
my
discourse
,
most
humbly
and
earnestly
I
am
to
beseech
you
,
that
both
in
respect
of
the
honour
of
God
,
your
duety
to
his
church
,
the
comfort
of
your
children
,
and
the
redresse
of
your
owne
soule
,
you
would
seriously
consider
the
tearmes
you
stand
in
,
and
weigh
your selfe
in
a
Christian
ballance
,
taking
for
your
counterpose
the
iudgements
of
GOD.
Take
heede
in
time
,
that
the
woord
Thecel
,
written
of
old
against
Baltazar
,
&
interpreted
by
Daniel
.
(
Dan.
5.
)
be
not
verified
in
you
,
whose
exposition
was
.
You
haue
been
poised
in
the
scale
,
&
found
of
too
light
weight
.
Remember
that
you
are
in
the
waining
,
and
the
date
of
your
pilgrimage
is
wel
neer
expired
,
&
now
it
behooueth
you
to
look
towards
your
countrey
.
Your
force
languisheth
,
your
senses
impaire
,
and
your
bodie
droupeth
,
and
on
euerie
side
the
ruinous
cottage
of
your
faint
and
feeble
flesh
,
threatneth
fal
.
And
hauing
so
many
herbingers
of
death
to
premonish
your
end
,
how
can
you
but
prepare
forso
dreadful
a
stranger
?
The
young
may
die
quickely
,
but
the
old
can
not
liue
long
.
The
young
mans
life
by
casualty
may
be
abri●ged
,
but
the
old
mans
by
no
phisicke
can
be
long
adiourned
:
&
therfore
if
g●een
yeares
sometimes
must
think
of
the
graue
,
the
thoughtes
of
sere
age
should
continually
dwel
in
the
same
.
The
prerogatiue
of
infancie
,
is
innocency
▪
of
childhood
,
reuerence
,
of
manhood
,
maturitie
,
&
of
age
,
wisdom
.
And
seeing
that
the
cheife
properties
of
wisdome
are
,
to
be
mindfull
of
things
passed
,
careful
of
thinges
present
,
&
prouident
of
thinges
to
come
,
vse
now
the
priuiledg
of
natures
talent
to
the
benefitte
of
your
soule
,
and
procure
hereafter
to
be
wise
in
well
doing
,
and
wa●chsull
in
foresight
of
future
harmes
.
To
serue
the
world
you
are
now
vnable
,
and
though
you
were
able
,
you
haue
litle
cause
to
be
willing
,
seeing
that
it
neuer
gaue
you
but
an
vnhappy
welcom
,
a
hurtful
entertainment
,
&
now
doth
abandon
you
with
an
vnfortunat
farwel
▪
You
haue
long
sowed
in
a
field
of
flint
,
which
could
bring
you
nothing
forth
,
but
a
crop
of
cares
,
and
affliction
of
spirit
:
rewarding
your
labours
with
remorse
,
and
affording
for
your
gaine
,
eternall
domages
.
It
is
now
more
then
a
seasonable
time
,
to
alter
the
course
of
so
vnthriuing
a
husbandry
,
and
to
enter
into
the
filde
of
Gods
Church
,
in
which
,
sowing
the
seeds
of
repentant
sorow
,
&
watering
them
with
the
teares
of
humble
contrition
,
you
may
reape
a
more
beneficiall
haruest
,
and
gather
the
fruites
of
euerlasting
comforte
.
Remember
I
pray
you
,
that
your
spring
is
spent
,
and
your
summer
ouerpast
:
you
are
now
ariued
to
the
fall
of
the
leafe
,
yea
and
winter
colours
haue
alreadie
stained
your
hoarie
head
.
Be
not
carelesse
(
saieth
S.
Austen
)
though
our
louing
Lord
bear
long
with
offenders
,
for
the
longer
he
staieth
,
not
finding
amendement
,
the
sorer
wil
he
scourge
when
hee
comes
to
iudgement
;
and
his
patience
in
so
long
expecting
,
is
onely
to
lend
vs
respite
to
repent
,
not
any
way
to
enlarge
vs
leisure
to
sinne
.
He
that
is
tossed
with
variety
of
stormes
,
and
cannot
come
to
his
desired
port
,
maketh
not
much
way
,
but
is
much
turmoiled
;
so
hee
that
hath
passed
many
yeeres
,
and
purchased
litle
profite
,
hath
had
a
long
beeing
,
but
a
short
life
,
for
life
is
more
to
bee
measured
by
merites
,
than
by
number
of
daies
,
seeing
〈◊〉
most
men
by
many
daies
,
doe
but
procure
many
deathes
,
and
others
in
a
short
space
attaine
the
life
of
infinit
ages
.
What
is
the
body
without
the
soule
but
a
cor●upt
carcase
?
&
what
the
soule
without
God
,
but
a
sepulchre
of
sinne
?
If
God
bee
the
way
,
the
life
,
and
the
trueth
,
he
that
goeth
without
him
,
strayeth
,
hee
that
liueth
without
him
dieth
,
and
hee
that
is
not
taught
by
him
,
erreth
.
Well
saieth
saint
Austen
,
that
God
is
our
true
and
chiefest
life
,
from
whom
the
reuolting
is
falling
,
to
whome
the
returning
is
rising
,
in
whom
the
staying
is
sure
standing
.
God
is
he
,
from
whom
to
depart
,
is
to
die
,
to
whom
to
repaire
is
to
reuiue
,
in
whom
to
dwel
is
to
liue
.
Be
not
you
therefore
of
those
,
that
beginne
not
to
l●ue
,
vntill
they
bee
ready
to
die
,
and
then
after
a
●oes
desert
,
come
to
craue
of
God
a
frends
entertainment
.
Some
thinke
to
snatch
heauen
in
a
moment
,
which
the
best
scarce
atteined
in
the
mountenance
of
many
yeeres
,
and
when
they
haue
glutted
them selues
with
worldly
d●
lites
,
they
would
iumpe
from
Diues
his
diet
,
to
Lazarus
croune
,
and
from
the
seruice
of
Satan
,
to
the
solace
of
a
Saint
.
But
be
you
well
assured
that
God
is
not
so
penu●ious
of
●rendes
,
as
to
hold
him selfe
&
his
kingdome
salable
,
for
the
refuse
and
reuersion
of
their
liues
,
who
haue
sacrificed
the
principall
therof
to
his
enimies
,
and
their
owne
bru●ishe
appetites
,
then
onely
ceasing
●o
offend
,
when
habilitie
o●
offending
it
taken
from
them
.
True
it
is
,
that
a
theefe
may
be
saued
vpon
the
crosse
,
and
mercy
found
at
the
laste
gaspe
.
But
well
saieth
S.
Augustine
,
that
though
it
be
possible
,
yet
is
it
scarce
credible
,
that
his
death
should
find
fauour
,
whose
whole
life
hath
earned
wrath
:
and
that
his
repentance
should
be
accepted
,
that
more
for
feare
of
heil
,
and
loue
of
him
selfe
,
then
for
loue
of
God
or
lothsomnes
of
sinn
,
crieth
for
mercy
.
Wherefore
good
Sir
,
make
no
longer
delaies
,
but
being
so
neere
the
breaking
vp
of
your
mortal
house
,
take
time
before
extremitie
,
to
satisfie
Gods
Iustice
.
Though
you
suffered
the
bud
to
the
blasted
,
and
the
flower
to
fade
:
though
you
permitted
the
fruit
to
perish
,
and
the
leaues
to
drie
vp
:
yea
though
you
let
the
boughes
wither
,
and
the
body
of
your
tree
growe
to
decaie
,
yet
alas
keepe
life
in
the
roote
,
for
feare
least
the
whole
become
fuell
for
hell
fire
.
For
surely
where
soeuer
the
tree
falleth
,
there
shall
it
be
,
whether
it
be
to
south
or
north
,
heauen
or
hell
:
and
such
sap
as
it
bringeth
,
such
fruite
shal
it
euer
beare
.
Death
hath
already
filed
from
you
,
the
better
part
of
your
naturall
fores
,
and
hath
left
you
now
to
the
lees
and
remissailes
of
your
wearish
&
dying
daies
:
the
remainder
whereof
,
as
it
cannot
be
long
,
so
doth
it
warne
you
speedilie
to
ransome
your
former
losses
.
For
what
is
age
but
the
calendes
of
death
?
&
what
importeth
your
present
weaknes
,
but
an
earnest
of
your
aproaching
dissolution
?
You
are
now
impathed
in
your
finall
voiage
,
and
not
far
of
from
the
stint
and
period
of
your
course
:
&
therfore
be
not
dispurueied
of
such
appartenances
as
are
behoofull
in
so
perplexed
&
perillous
a
iorney
.
Death
in
it selfe
is
very
fearefull
,
but
much
more
terrible
in
regard
of
the
iudgement
that
it
sōmoneth
vs
vnto
.
If
you
were
laied
on
your
departing
bed
,
burdened
with
the
heauy
loade
of
your
former
trespasses
,
&
goared
with
the
sting
and
pricke
of
a
frestred
conscience
:
If
you
felt
the
cramp
of
death
wresting
your
hart
stringes
,
and
ready
to
make
the
rufull
diuorce
betwene
body
&
soule
:
If
you
lay
panting
for
breath
,
and
suiming
in
a
colde
and
fatall
sweate
,
wearied
with
strugling
against
your
deadly
panges
:
O
how
much
would
you
giue
for
an
hower
of
repentance
?
at
what
rate
would
you
valew
a
daies
,
contrition
?
Then
worldes
would
be
worthles
in
respecte
of
a
litle
respitte
.
A
shorte
truce
would
seeme
more
pretious
,
then
the
treasures
of
Empires
,
nothing
would
be
so
much
esteemed
as
a
trice
of
time
,
which
now
by
monthes
&
yeeres
,
is
lauishly
mispent
.
O
how
deeply
would
it
wound
your
hart
,
when
lookinge
backe
into
your
life
,
you
considered
〈◊〉
faults
committed
,
and
〈◊〉
confessed
,
manie
good
workes
omitted
,
and
not
recouered
,
your
seruice
to
God
promised
,
and
not
performed
?
How
inconsolable
were
your
case
,
●our
frends
being
fled
,
your
senses
frighted
,
your
thoughts
amazed
,
your
memory
decaied
,
your
whole
minde
agast
,
and
no
part
able
to
performe
that
it
should
,
but
onely
your
guilty
conscience
pestred
with
sinne
,
that
would
continually
vpbraid
you
with
most
bitter
accusations
.
What
would
you
thinke
when
stripped
out
of
you
:
mortall
weede
,
and
turned
both
out
of
the
seruice
and
hows
roome
of
this
world
.
you
were
forced
to
enter
into
vncouth
and
strange
pathes
,
and
with
vnknowen
and
vgly
compan●
,
to
be
conuented
before
a
most
seuere
iudge
,
carying
in
your
owne
conscience
your
inditement
written
,
and
a
perfit
register
of
all
your
misdeeds
?
When
you
should
see
him
prepared
〈◊〉
the
sentence
vpon
you
,
against
whom
you
had
transgressed
,
and
the
same
to
be
your
vmpier
,
whom
by
so
many
offences
you
had
made
your
enimie
?
When
not
onely
the
diuels
,
but
euen
the
Angels
should
pleade
against
you
,
and
your selfe
,
maugre
your
will
,
be
your
sharpest
appeacher
.
What
would
you
do
in
these
dreadful
exigents
,
when
you
saw
that
gastly
dungeon
and
huge
gulfe
of
hell
,
breaking
out
with
most
fearfull
flames
?
When
you
saw
the
weping
&
gnashing
ofteeth
the
rage
of
those
hellish
monsters
,
the
horrour
of
the
place
,
the
rigour
of
the
paine
,
the
terrour
of
the
company
,
&
the
eternity
of
all
these
punishments
?
W●uld
you
then
think
them
wise
,
that
would
delay
in
so
weighty
matters
,
and
idly
play
away
the
time
allotted
to
preuent
these
Intollerable
calamities
?
Would
you
then
account
it
secure
,
to
nurse
in
your
bosom
so
many
s●rpents
as
sinnes
,
or
to
foster
in
your
soule
so
manie
malicious
accuser
,
as
mortall
faults
?
Would
you
not
then
thinke
one
life
too
litle
,
to
doe
penance
for
so
many
iniquities
,
euery
one
wherof
were
enough
to
cast
you
into
those
euerlasting
vnspeakeable
torments
?
Why
then
do
you
not
at
the
least
deuote
that
small
remnant
and
surplusage
of
these
your
latter
daies
,
procuring
to
make
an
attonement
with
God
,
and
to
free
your
conscience
from
such
corruption
,
as
by
your
schisme
and
fall
hath
crept
into
it
.
Those
verie
eyes
that
read
this
discourse
,
and
that
ve●y
vnderstanding
that
conceiueth
it
,
shal
be
cited
and
certaine
wi●nesses
of
the
rehearsed
things
In
your
owne
body
shall
you
experience
those
deadly
agonie
,
and
in
your
soule
shal
you
feelingly
find
those
terrible
feares
,
yea
and
your
present
estate
is
in
danger
of
the
deepest
harmes
,
if
you
doe
not
the
sooner
recouer
your selfe
into
the
fold
and
family
of
Gods
Church
.
What
haue
you
gotten
by
being
so
long
customer
to
the
world
,
but
false
ware
sutable
to
the
shoppe
of
such
a
marchant
,
whose
trafick
is
toile
,
whose
welth
trash
,
and
whose
gaine
miserie
?
What
interest
haue
you
reaped
,
that
may
equall
your
detrements
in
grace
and
vertew
?
or
what
could
you
finde
in
a
vale
of
teares
,
parageable
to
the
fauour
of
God
,
with
the
losse
whereof
you
were
contented
to
buy
it
?
You
cannot
be
now
inueigled
with
the
passions
of
youth
,
which
making
a
partiall
estimate
of
things
,
sette
no
distance
betweene
counterfeit
and
currant
.
For
they
ar
now
worne
out
of
force
by
tract
of
time
,
or
fallen
in
reproofe
by
triall
of
their
follie
.
It
cannot
be
feare
that
leadeth
you
amisse
,
seeing
it
were
too
vnfitting
a
thing
,
that
the
crauant
cowardice
of
fleshe
and
blood
,
should
daunte
the
prowesse
of
an
intelligent
person
,
who
by
his
wisdome
cannot
but
discerne
,
how
much
more
cause
there
is
to
feare
God
,
then
man
,
and
to
stand
in
more
awe
of
perpetuall
,
then
temporal
penalties
.
If
it
be
an
vng●oūded
presumption
of
the
mercy
of
God
,
and
the
hope
of
his
assistance
at
the
last
plunge
,
(
the
ordinary
lure
of
the
Deuell
to
reclaime
sinners
from
the
pursuite
of
vertue
)
it
is
to
palpable
a
collusion
to
misleade
a
sound
&
sensed
man
,
howsoeuer
.
it
preuaile
with
sicke
&
affected
iudgements
.
Who
would
rely
ete●nal
affaires
vpon
the
gliding
slipperines
and
running
streame
of
our
vncertain
life
?
Or
who
but
one
of
distempered
wits
,
would
offer
fraud
to
the
discipherer
of
al
thoughts
,
with
whome
dissemble
wee
may
to
our
cost
,
but
to
deceiue
him
it
is
impossible
?
Shal
we
esteeme
it
cunning
to
robbe
the
time
from
him
,
and
bestow
it
on
his
enemies
,
who
keepeth
tale
of
the
least
minutes
of
our
life
,
and
wil
examine
in
the
end
how
each
moment
hath
been
emploied
?
It
i●
a
preposterous
pollicy
in
any
wise
conceit
,
to
fight
against
God
●ill
our
weapons
bee
blunted
,
our
forces
consumed
,
our
limmes
impotent
,
and
our
breath
spent
,
&
then
when
we
fall
for
faintnes
,
&
haue
fought
our selues
almost
dead
,
to
presume
of
his
mercy
:
the
wounds
both
of
his
sacred
body
,
so
often
rubbed
●
renued
by
our
sinnes
,
and
euery
parcel
of
our
own
so
sundry
and
diuerse
waies
abused
,
being
so
many
whetstones
and
incen●iues
to
edg
and
exasperate
his
reuenge
against
vs
.
It
were
a
strange
peece
of
art
,
and
a
very
exorbitant
course
,
while
the
shippe
is
sound
,
the
Pilote
well
,
the
Sailers
strong
,
the
gale
fauou●able
,
and
the
Sea
calme
to
lie
idle
at
rode
,
burning
so
seasonable
wea●her
:
and
when
the
shippe
leaked
,
the
Pilot
were
sick
,
the
Ma●iners
saint
,
the
stormes
boisterous
,
and
the
Sea
a
turmoile
of
outragious
surges
,
then
to
lanch
foorth
,
to
hoise
vp
sailes
,
&
to
set
out
for
a
voiage
into
farr
countries
.
Yet
such
is
the
skill
of
these
euening
repenters
,
who
though
in
the
soundnesse
of
health
,
and
in
the
perfit
vse
of
reason
,
they
can
not
resolue
to
cut
the
gables
,
and
weigh
the
anckers
that
withhold
them
from
God
,
neuerthelesse
they
feed
them selues
with
a
strong
perswasion
,
that
when
their
senses
a●
astonied
,
their
witts
distracted
,
their
vnderstanding
dusked
,
and
both
the
body
and
minde
racked
and
tormented
with
the
throbs
and
gripes
of
a
mortall
sicknes
▪
then
forsooth
,
will
they
think
of
the
weightiest
matters
,
&
become
sodaine
Saintes
,
when
they
are
scarce
able
behaue
themselues
like
resonable
creatures
.
If
neither
the
canon
ciuil
,
nor
common
law
allow●th
,
that
a
man
perished
in
iudgement
should
make
any
testament
or
bequeste
of
his
temporall
substaunce
,
being
then
presumed
to
be
lesse
then
a
man
:
how
can
he
that
is
amated
with
the
inward
ga●boils
of
an
vnsetled
conscience
,
distrained
with
the
wringing
fi●tes
of
his
dying
flesh
,
mained
in
al
his
habilities
,
&
circled
in
wi●h
so
strange
encombrances
,
bee
thought
of
due
discretion
to
dispose
of
his
chiefest
iewell
(
which
is
his
soule
)
to
dispatch
the
whole
menage
of
all
eternity
,
and
of
the
treasures
of
heauen
,
in
so
stormy
&
short
a
spurt
.
No
no
,
they
that
wil
loiter
in
seed
time
,
&
begin
only
to
sowe
,
when
others
reap
:
They
that
will
riot
out
their
health
,
and
cast
their
accountes
when
they
can
scarcely
speake
.
They
that
will
slumber
out
the
day
,
&
enter
their
iorny
when
the
light
doth
faile
them
;
let
them
blame
their
owne
folly
,
if
they
die
in
debt
,
and
eternall
beggars
,
and
sall
headlong
into
the
lapse
of
endlesse
perdition
.
Let
such
harken
to
▪
S.
Ciprians
lesson
Let
(
saieth
he
)
the
grieuousnesse
of
our
sore
,
be
the
measure
of
our
sorrowe
.
Let
a
deepe
wounde
,
haue
deep
and
diligent
cu●e
.
Let
no
mans
contrition
,
bee
lesse
than
his
crime
.
Thinkest
thou
that
our
Lord
can
be
so
soone
appeased
,
whom
with
perfidious
words
thou
hast
denied
,
whom
lesse
then
thy
patrimony
thou
hast
esteemed
,
whose
temple
with
sacrilegious
corruption
thou
hast
defiled
?
Thinkest
thou
easely
to
recouer
his
fauour
,
whome
thou
hast
auouched
not
to
be
thy
Master
?
We
must
rather
most
instantly
intreat
,
we
must
passe
the
day
in
mourning
,
the
night
in
watching
and
weeping
,
our
whole
time
in
painfull
lamenting
.
We
must
fall
prostrate
vpon
the
ground
humbling
our selues
in
sack-cloth
&
ashes
.
And
hauing
lost
the
garment
of
Christ
,
we
should
be
vnvnwilling
to
be
clothed
with
any
other
,
hau●ng
fa●sed
our
stomackes
with
the
●iand
of
the
Deuell
,
wee
should
now
desire
to
fast
from
all
earthly
food
.
We
should
ply
good
workes
,
to
purge
our
offences
:
wee
should
be
liberall
in
almes
,
to
auoid
the
death
of
our
soules
,
that
Christ
may
receiue
,
that
the
persecutour
would
haue
spoiled
:
neither
ought
that
patr●mony
to
be
kept
or
fansied
,
with
which
a
man
hath
bene
ensnared
and
vanquished
.
Not
euery
short
sigh
will
bee
a
sufficient
satisfaction
,
nor
euery
knocke
a
warrant
to
get
in
.
Many
cry
Lord
Lord
,
and
are
not
accepted
.
The
foolish
Virgin
knocked
,
and
were
not
admitted
.
Iudas
had
some
sorow
,
and
yet
died
desperate
.
Forslowe
not
,
saieth
the
holy
Ghost
,
to
be
conuerted
vnto
God
.
and
linger
not
off
from
day
to
day
;
for
sodainly
will
his
wrath
come
,
and
in
the
time
of
reueng
he
wil
destroy
thee
.
Let
no
man
seiourne
long
in
sinfull
securitie
,
nor
post
ouer
his
repentance
till
feare
,
enforce
him
vnto
it
:
Lette
vs
frame
our
premises
,
as
wee
would
find
our
conclusion
,
&
endeuour
to
liue
,
as
we
are
desirous
to
die
.
Shall
we
offer
the
maine
crop
to
the
Diuel
,
&
set
God
to
gleane
the
reproofe
of
his
haruest
?
Shall
wee
gorge
the
D●uil
with
our
fairest
fruits
,
and
turne
God
to
feede
on
the
filthy
scraps
of
his
leauings
?
How
great
a
foly
were
it
,
when
a
man
pineth
away
in
a
perillous
languor
,
to
prouide
gorgeous
apparell
,
to
bespeak
sumptuous
furniture
,
&
take
order
for
the
rearing
of
stately
buildings
,
&
neuer
thinking
of
his
owne
recouery
,
to
let
the
disease
take
roote
within
him
?
Were
it
not
the
lik
vanity
,
for
a
Prince
to
dote
so
farre
vppon
his
subiect
,
as
neglecting
his
own
regaltie
,
to
busie
him selfe
wholy
in
aduancing
his
seruant
?
Thus
saith
S.
Chrisostome
do
they
that
when
their
soule
hath
surfeited
with
all
kind
of
sinne
,
&
is
drenched
in
the
depth
of
infinit
diseases
,
without
any
regard
therof
,
labour
their
wits
in
setting
forth
her
garment
,
and
in
pampering
the
body
with
all
possible
delights
And
wheras
the
soule
should
haue
the
soueraignitie
,
and
the
body
follow
the
sway
of
her
direction
,
seruile
senses
,
and
lawlesse
appetites
doe
rule
her
as
superiours
,
and
she
is
made
a
vassall
in
her
owne
dominions
.
What
is
there
,
say●th
S.
Augustine
,
in
thy
meanest
necessaries
,
that
thou
wouldest
not
haue
good
?
Thou
wouldest
haue
a
good
house
,
good
furniture
.
good
aparel
good
fare
,
good
cattell
,
and
not
so
much
but
thy
hose
,
and
thy
sho●s
thou
wilt
seek
to
haue
good
?
Onely
thy
life
and
poore
soule
,
thy
principal
charge
&
of
all
other
things
the
most
worthy
to
be
best
,
thou
art
content
should
be
nought
,
&
ly
cankering
and
rusting
in
all
kind
of
euelles
.
O
vnspeakable
blindnes
!
Can
we
prefer
our
shoes
before
our
soule
,
refusing
to
weare
an
euell
shoe
,
and
not
careing
to
cary
an
vgly
and
deformed
soule
?
Alas
let
vs
not
set
so
litle
by
that
,
which
God
prised
so
much
.
Let
vs
not
rate
our
selues
at
so
base
a
peniworth
,
being
in
truth
of
so
peerles
dignity
.
If
the
soule
be
such
,
that
not
all
the
gold
&
treasure
of
the
world
,
nor
any
thing
of
lesse
worth
the
the
blood
and
life
of
almighty
God
,
was
able
to
buy
it
.
If
not
all
the
deinties
that
wit
can
deuise
,
or
heauen
and
earth
afford
,
but
onely
Gods
owne
pretious
body
,
was
by
h●m
deemed
a
rep●st
fitte
to
feed
it
:
If
not
all
the
creatures
of
this
,
no
nor
millions
of
new
worldes
,
if
so
many
more
were
created
▪
but
onely
the
illimitable
goodnesse
,
and
maiestie
of
God
can
satisfie
the
desire
,
and
fill
the
compass
and
capacity
of
it
,
who
but
of
lame
iudgment
,
or
peruerse
will
,
yea
who
but
of
an
incredulous
mind
and
pittiles
spirit
,
could
set
more
by
his
soule
,
or
be
contented
to
suffer
so
noble
a
paragon
,
so
many
monethes
and
yeeres
,
to
lie
chan●lled
in
ordure
,
and
mired
in
all
sinne
?
Can
we
not
see
our
〈◊〉
sicke
,
but
we
allow
him
a
Phisician
;
our
horse
diseased
,
but
wee
send
for
a
leach
;
nor
our
garment
torne
,
but
we
will
haue
one
to
mend
it
?
And
can
wee
so
much
maligne
our
soule
as
to
let
it
die
for
want
of
cure
,
&
seeing
it
mangled
with
so
many
vices
,
neuer
seeke
any
to
resto●e
it
to
the
wonted
integrity
?
Is
our
seruant
neerer
,
our
beast
more
pretious
,
and
our
coate
deerer
than
our
owne
soule
?
If
any
should
call
vs
Epicures
,
Atheists
,
rebels
vnto
God
,
or
murderers
of
soules
,
wee
would
take
it
for
an
intollerable
reproach
,
and
think
it
a
most
disgraceful
and
opprobrious
calumniation
.
But
to
liue
like
Epicures
,
to
sinn
like
Atheists
,
to
struggle
against
Gods
callinges
,
and
like
violent
rebels
to
scorne
his
commandements
:
yea
,
and
with
daily
and
damnable
woundes
,
barbarously
to
stab
our
infortu●ate
soules
,
this
wee
account
no
contumely
,
wee
reckon
for
no
discredite
,
yea
rather
wee
register
it
in
the
●aunt
of
our
chiefest
praises
.
O
yee
so●nes
of
men
,
how
long
wil
you
carrie
this
heauie
hart
,
aliking
vanity
,
and
seeking
lies
?
howe
long
will
children
loue
the
follies
of
insancie
,
and
sinners
●unne
carelesse
and
wilfull
to
their
ruine
?
Will
you
keepe
you●
chicken
from
the
kite
,
your
lambe
from
the
wolfe
,
your
fawne
from
the
hound
.
Dare
you
not
suffer
a
spider
in
your
bosome
,
or
a
toade
to
come
neare
you
,
and
can
you
nestle
in
your
soule
so
many
vipers
as
vices
,
&
permit
it
to
be
so
long
chewed
and
wearied
with
the
poisoned
iawes
and
tuskes
of
the
Diuel
?
And
is
our
soule
so
vaine
a
substance
,
as
to
bee
had
in
so
litle
esteem
?
Had
Christ
made
ship
wrack
of
his
wisdom
,
or
was
he
in
a
rage
of
passion
,
when
he
became
a
wandering
pilgrime
,
exiling
him selfe
from
the
comfortes
of
his
God-head
,
and
passing
three
&
thirty
yeeres
in
paine
&
penu●y
for
the
behoof
of
our
soules
?
Was
he
surprized
with
a
rauing
fit
,
when
in
the
tragedy
of
his
passion
so
bloodily
inflicted
,
and
so
patiently
accepted
,
hee
made
his
body
as
a
cloud
,
to
resolue
into
showers
of
innocent
bloud
,
and
suffered
the
deerest
veines
of
his
hart
to
be
launced
,
to
giue
full
issue
to
the
price
of
our
soules
redemption
?
Or
if
Christ
did
not
erre
,
nor
deeme
amisse
,
when
it
pleased
him
to
redeeme
vs
with
so
excessiue
a
ransome
,
then
what
should
wee
iudge
of
our
monstrous
abuse
,
that
sell
our
soules
to
the
Diuel
for
euery
vaine
delight
,
and
rather
aduenture
the
hazard
thereof
,
then
of
a
seelie
pittance
of
worldly
pelfe
?
O
that
a
creature
of
so
incomparable
a
price
,
should
be
in
the
demaine
of
so
vnnaturall
keepers
?
and
that
which
is
in
it self
so
gracious
and
amiable
,
that
the
Angels
and
Saints
delight
to
behold
it
(
as
S.
Chrisostom
saieth
)
should
by
sinne
be
fashioned
into
so
lothsom
&
disguised
shapes
,
as
to
become
a
horrour
to
heauen
,
and
a
sutely
pheere
for
the
fowlest
fends
?
Alas
,
if
the
care
of
our
owne
harmes
moue
vs
no
more
,
but
that
we
can
stil
be
so
barbarous
to
the
better
portion
of
our selues
,
lett
vs
at
the
least
feare
to
iniurie
an
other
party
,
very
careful
and
ieallous
ouer
it
:
who
wil
neuer
endure
so
deepe
an
impeachment
of
his
interest
to
passe
vnreuenged
.
We
must
remember
,
that
our
soule
is
not
onely
a
part
of
vs
,
but
also
the
temple
,
the
paradise
,
&
spouse
of
almightie
God
,
by
him
in
baptisme
garnisht
,
stored
&
endowed
with
most
gratious
ornaments
.
And
how
thinke
you
he
can
brook
,
to
see
his
temple
prophaned
,
&
turned
into
a
den
of
Diuels
?
his
paradise
displanted
,
&
altered
into
a
wildernesse
of
serpentes
?
his
spouse
defloured
,
and
become
an
adulteresse
to
his
vtter
ennemies
?
Durst
we
offer
such
vsage
to
our
Princes
,
yea
or
to
our
Farmers
daughter
?
woulde
not
fe●re
of
the
lawe
,
&
popular
shame
,
disturne
vs
from
it
?
And
shal
not
the
reuerend
▪
Maiestie
of
almighty
God
,
&
the
vnt●bated
iustice
of
his
angry
sword
,
terrifie
vs
from
offering
the
like
to
his
owne
spouse
?
Doe
we
think
God
,
either
so
impotent
that
he
cannot
,
so
base
and
sottish
that
hee
will
not
,
or
so
weake
witted
that
he
knoweth
not
howe
to
wreak
himself
vppon
so
contemptuous
&
daring
offenders
?
Will
he
so
neglect
and
loose
his
honor
▪
which
of
al
things
hee
claimeth
as
his
chief
peculiar
?
Will
he
that
for
the
soules
sake
keepeth
a
reckoning
of
our
very
hairs
,
which
are
but
the
excrementes
of
her
earthly
weede
,
see
himself
so
much
wronged
in
the
principall
,
&
passe
it
without
remonstrance
of
his
iust
indignation
?
O
deere
sir
,
remember
that
the
scripture
termeth
it
a
thing
full
of
horrour
to
fal
into
the
hands
of
God
,
who
is
able
to
crush
the
prowd
spirites
of
the
obstinate
,
&
to
make
his
enemies
the
footestole
of
his
feet
.
Wrastle
no
longer
against
the
cries
of
your
owne
conscience
,
and
the
forcible
inspirations
that
God
dooth
send
you
.
Embrace
his
mercy
before
the
time
of
rigour
,
and
returne
to
his
Church
,
iest
hee
debar●●
you
his
kingdome
.
He
can
not
haue
God
for
his
father
,
that
refuseth
to
professe
the
catholick
church
for
his
mother
:
neither
can
he
atchieue
to
the
church
triumphant
in
heauen
,
that
is
not
a
member
of
the
church
militant
here
in
earth
.
You
haue
bene
alas
too
long
an
al●āt
in
the
tabernacles
of
sinners
,
&
straied
too
●ar
from
the
fold
of
Gods
flock
.
Turn
now
the
biaze
of
your
heart
towards
the
sanctuary
of
saluation
,
&
the
City
of
refuge
,
seeking
to
recompence
your
wandering
steps
trodden
in
errour
,
with
a
swift
gate
,
&
zealous
progresse
to
christian
perfection
.
The
ful
of
your
spring
tide
is
now
falē
,
&
the
streame
of
your
life
runneth
at
a
low
ebbe
.
Your
tired
ship
beginneth
to
leak
&
grateth
often
vpon
the
grauell
of
your
graue
,
&
therfore
it
as
heigh
time
for
you
to
strike
saile
,
and
to
putt
into
harbour
,
lest
remaining
inthe
scope
of
the
wicked
winde
and
weather
of
this
time
,
some
vnexpected
gust
,
and
sodaine
storme
,
dash
you
vpothe
roks
of
eternall
ruine
.
Tender
the
pittiful
estate
of
your
poore
soule
,
&
be
hereafter
more
feareful
of
hel
than
of
persecution
,
&
more
eager
of
heauen
than
of
worldly
repose
.
If
God
the
Father
had
been
the
inditer
,
the
Sonne
the
sender
,
the
holy
Ghost
the
scribe
,
that
had
written
this
letter
:
if
hee
had
dipped
his
pen
in
the
woundes
of
our
Sauiour
,
&
vsed
his
precious
bloud
in
lieu
of
inke
:
If
one
of
the
highest
Seraphins
,
formed
into
a
visible
personage
,
had
come
in
most
solemne
embassy
to
to
deliuer
it
vnto
you
,
do
you
not
think
,
that
it
would
haue
strained
your
hart
,
&
wonne
your
thoughtes
to
fulfill
the
contents
,
&
alter
your
course
according
to
the
tenour
the●●
of
?
Doubtlesse
I
suppose
you
will
not
deny
it
.
Then
(
good
sir
)
let
it
now
take
the
same
effect
,
seeing
that
difference
had
been
in
the
ceremonies
,
and
not
in
the
substaunce
:
&
that
very
God
,
that
in
those
three
persons
should
haue
then
inuited
you
to
your
conuersion
,
saieth
of
such
as
I
am
(
though
most
vnworthy
)
Hee
that
heareth
you
heareth
me
,
and
hee
that
despiseth
you
despiseth
mee
.
I
exhort
you
therefore
as
the
vicegerent
of
God
,
and
I
humbly
request
you
as
a
dutifull
childe
,
that
you
would
surrender
your
assent
,
and
yeeld
your
soule
a
happy
captiue
to
Gods
mercifull
inspirations
,
proceeding
from
an
infinit
loue
,
and
tending
to
your
assured
good
.
I
haue
expressed
not
onely
mine
owne
,
but
the
earnest
des●●e
of
your
other
children
,
whose
humble
wishes
are
here
written
with
my
pen
:
for
it
is
a
generall
fore
,
that
sitteth
at
all
our
heartes
,
whome
it
hath
pleased
God
to
shrowd
vnder
his
mercifull
winge
,
to
see
our
dearest
Father
(
to
whom
both
nature
hath
bound
,
and
your
merites
fastened
our
affections
)
to
be
dismembred
from
the
body
,
to
which
we
are
vnited
,
&
to
bee
in
hazard
of
a
farther
and
more
gree●ous
separation
.
O
good
Sir
,
shall
so
many
of
your
branches
enioy
the
quickning
sap
&
frie
of
Gods
Church
,
and
daylie
shooting
vp
higher
towardes
heauen
,
bring
forth
the
flowers
and
fruites
of
saluation
,
and
you
that
are
the
roote
of
vs
al●●e
barren
and
fruitlesse
stil
couered
in
earth
,
and
buried
in
flesh
and
blood
?
Shall
the
birdes
of
he
●uen
,
I
meane
the
Angells
,
sing
and
build
vpon
your
boughes
,
&
the
stemme
be
deuoured
by
the
worme
of
conscience
,
&
pestered
with
the
vermine
that
Schisime
●ngendereth
?
Shal
the
beames
bee
bright
,
and
the
sunne
eclipsed
?
The
brookes
cleere
,
&
the
head-spring
t●obled
?
Your
lot
hath
no
such
affinity
with
the
nature
of
a
Phoenix
,
that
you
should
reape
your
of-spring
of
your
owne
ruines
?
You
are
not
so
tied
to
the
straites
of
a
Pellican
,
as
to
reuiue
your
yssue
with
murthe●ing
your selfe
,
neither
are
we
a
generation
of
vipers
▪
that
cannot
come
to
life
,
but
by
our
parents
destruction
.
Yea
rather
it
is
the
thing
we
haue
chiefly
in
request
,
that
wee
may
be
as
neere
lin●ked
in
spirituall
,
as
we
are
●n
carnal
consanguinity
,
and
liuing
with
you
in
the
compas
of
one
Church
,
we
may
to
our
vnspeakable
comfort
,
enioy
in
heauen
your
desired
company
.
Disblame
me
good
sir
,
if
zeale
of
your
recouery
,
haue
caried
me
beyond
the
limits
of
a
letter
.
So
important
a
truth
,
cannot
be
too
much
auerred
,
not
too
many
hooks
baited
to
draw
a
soule
out
of
the
pudle
of
Schisme
.
The
misery
therof
is
so
great
if
it
fall
,
the
rewarde
so
excessiue
if
it
stand
,
so
malicious
the
ennemies
that
assault
it
,
and
so
iust
the
Iudge
that
must
proceede
vppon
it
,
that
to
raise
it
from
the
lapse
,
and
to
fortifie
it
from
recidiuation
,
no
number
of
helpes
can
be
more
than
needfull
,
nor
any
perswasions
more
vehement
then
necessary
.
Howsoeuer
therfore
the
soft
gales
of
your
morning
pleasures
lulled
you
in
slumb●ing
fittes
:
how
so●uer
the
vio●ent
heates
of
noone
,
might
awake
your
affections
:
yet
nowe
in
the
coole
&
calme
of
the
euening
,
retire
to
a
Christian
rest
,
and
close
vp
the
day
of
your
life
with
a
cl●ere
sun-set
,
that
leauing
all
darknes
behind
you
,
and
carying
in
your
conscience
t●e
light
of
grace
,
you
may
escape
the
horrour
of
an
eternall
night
,
and
passe
from
a
mortal
day
,
to
an
cuerlasting-morrowe
.
Thus
e●tsoones
commending
vnto
you
my
bounden
duety
,
and
humbly
desiring
that
my
sincere
affection
may
finde
excuse
of
my
boldnes
,
I
will
surcease
.
This
22.
of
October
1598.
Your
most
dutifull
and
louing
sonne
.
R.
S.