honour who bringeth himselfe or his neighbour for there is nothing more pretious with God than man from vile deedes a life most foule and defiled from a vvrong course and is his author and leader to soundnesse of life and good manners To which belongeth that saying of Iames the Apostle Cap. 5 Brethren if anie among you straie from the trueth and another conuert him let him knowe hee hath called a sinner from death and saued his soule In al thy actions let reason be thy counseller Chap. 45. IN euerie action and in all the affaires of this life so gouerne all thinges by reason and good aduise that thou do nothing this daie whereof thou mayest repent thee to morrovv for it is a filthie and foolishe thinge to doe that which after it is finished will compell thee to say I had not thought Against this rocke thou shalt not offend if thou doe nothing rashlie and headlong but al things aduisedlie vviselie and with good iudgement leuelling all thinges by the rule of reason For so dooth Salomon teach vs vvhen he sayeth Remember the end and thou shalt neuer doe amisse And Salust sayeth rightlie Before thou dost begin any thing take aduise when thou art vvel aduised then make hast to finish it speedilie And Cicero saieth In all thinges vvhatsoeuer thou goest about bee firste of all diligentlye prepared thereto To vvhich purpose serueth our prouerbe Be not too hasty for that is doone soone enough that is doone well inough and Salomon saith Seest thou one that is hasty in his businesse there is more hope of a foole then of him Do nothing thou doubtest of Chap. 46. THou shalt do nothing that breedes a scruple in thy conscience or bringeth such a doubt that thou canst not tell whethâ—r it bee right or wrong which thou goest about to doe For equitie as Cicero saith Lib. 1. Oâ—â—â—â— doth manifest itselfe and is ioined to vertue and honesty but doubtfulnes is neere kinsman to iniustice and all kinde of vice To which agreeth that saying of Paule Rom. 14 Blessed is hee which iudgeth not himselfe in that he alloweth that is which in any thing he doth feeleth not his coÌ„science bidding him stay Which sentence albeit the Apostle writ touching choise of meate and auoiding of offence at I saide before yet may it bee very fitly applied to other things For in euery action we do if it bee not in faith and constancy but in a wauering and doubtful minde we are condemned by the iudgement of our own conscience because whatsoeuer is not of faith wherewith we approue our mindes to God by the consent of our consciences is altogether vicious and sinfull For if any man doubting in his minde whether a thing bee good or bad and yet doth it hee sheweth the worlde that if occasion happened and oportunity were offered he woulde commit any notorious crime But true godlines and perfect wisdome attended on by faith strengthned with the holy ghost discerneth al things wisely and vndertaketh nothing that carrieth with it any shew of euill or may affect his minde and conscience with any griefe That there are rewardes both for vice and vertue Chap. 47. THat which Cato the wise was wont to teach his fellowe soldiours the same shoulde bee fixed in euerie ones mind If thou atchieue anie thing with great labour that is honest the labour goeth from thee but the vertuous deede abi deth with thee but if thou do anie euill with plesure as a thing of no continuance it flieth away and quicklie vanisheth but the euill and naughtie deede as a vice not to bee blotted out doth alwaies cleaue to thee To which agreeth the prouerbe Once a Iester and neuer a housekeeper For whosoeuer in a matter of discredite hath made shipwracke of his good name and honestie shall hardelie recouer againe the name of an honest man though he growe to bee rich and come to great wealth With the like reason doeth Plato stirre on young men to come to happinesse by setting before their cies the image of vertue and vicious pleasure because sudden repentaunce vexation of spirit an vnquiet minde and euerlasting griefe doe alwaies accompany the momentanie sweetenesse and inticementes of pleasure but a quiet minde rest of Spirit a safe conscience and euerlasting ioy doe alwaies follow the short labors and griefes of vertue To which belongeth this sentence That which delighteth is but for a time but that which greeueth is euerlasting A lour actions must begin with praiers to God Chap. 48. WHatsoeuer thou goest about to attempte and effect desire God almightie to bee thy counsailour So that if thou determine to take any thing in hande or if thou execute any office priuate or publike call for his helpe that by the inspiration of his holie Spirit hee may prompt and instill into thy minde that which is best and most profitable for thee For it cannot bee expressed vvhat great helpe the making of our praiers to GOD doeth bring to the beginning of all our actions Cap. 30 and to the happie successe and ende of our labours For most commonlie our labours fall out vnluckelie and vnfortunately vvhich are not begunne with inuocation From hence came that threatning of GOD by Esayas Woe to those trayterous children which take counfaile but not of me which prepare their weapons but not by mie spirit By which wordes hee denounceth an vnlucky and euil successe to such as seeke for helpe any where else then of God and take not him for their counsailor nor seeke oracles from him to whome all thinges are subiecte and in whose power the rule and gouernement of the whole worlde doeth consist For by him as Salomon sayth Prou. â— kinges raigne and law makers do the things that are right by him princes beare rule mightie men execute iustice For iustice and counsaile are his wisdom strength comlines power coÌ„meth froÌ„ him wherby he establisheth the kingdomes of such as beare rule and keepeth their subiects in obedience Wherefore seeing all thinges are done according to the wil and iudgeâ—ent of God and that he is the onely cause of all thinges from him therefore must we with earnest praiers craue the happy successe of our labors and al other thinges that are profitable and necessarie to liue in perfect happinesse Which Christ teacheth vs when hee saith Matth. 6. Luke 12. first seeke the kingdome of God and the righteousnesse thereof and all these thinges shal be freelie giuen you and shal be plentifully cast vnto you for an increase And most fortunate is the beginning of that day which is taken from the contemplation of heauenly things from the doctrine of the gospel and from glorifying the maiesty of God himselfe The fittest time to frame our minds lift vp our harts to God is early in the morning in the dawning of the day Chap. 49. THere is no part of the day so fit to lift vp our mindes to God as
become Eunuches and like Geldinges to their ovvne shame and their Wiues hurte and hinderance To whome I haue laboured to giue remedies and preseruatiues applying vnto them such hearbes as by the gifte of God are verie forceable and of great efficacie against such inchantmentes So that to tire the wittes with these witcheries is not onelie superfluous and vnprofitable but also deadlie and damnable For by the lawes of God and man Deut 18 they ought to be punished with Death and such as with the helpe and furtherance of the Diuell doe exercise those wicked and vngodlie Artes shoulde bee bounde to a stake and burnt aliue with fierie fagots By what meanes these inchantments may be resisted and expelled I wil shew you in the end of this booke where wee will intreat of the maiestie of the name of Iesus least heere I shoulde interrupt the order and course of my speech We ought to haue no lesse regard to our mindes and soules then vnto our bodies Chap. 21 SEeing man is compact and made of a soule bodie we must with all foresight haue a care of both The soule is the chiefest part of man and the bodie is the house of the soule we vse for the most part the commandement of the soule and the seruice and ministerie of the bodie and therefore ought we to haue great care of both For if we take care that our houses stand not in a fennie nor plashie ground that the roofe or top of it lie not open to the winde and raine nor that the vvalles do chop and chinke seeing that we take care that our garments be not dustie but that we ayre them least mothes and wormes doe ouercome them hovv much more ought we to prouide for the body least the vices therof by consent and law of fellowship infect the mind and so remoue from one to the other For Horace saith Corpus onustum Externis vitijs animum quoque praegrauat vna Atque affigit humo diuinae particulam aurae And if the body once with vice do outwardlie abound It waieth downe fixeth fast the soule vnto the ground To which agreeth that of the wise man The bodie that is corrupt greeueth the minde and humbleth the vnderstanding thinking manie things Therefore some thinge must bee giuen to the bodie by vvhose helpe as Plinie saith the soule is sustained And that did Paule verie well perceiue 1 Tim. 5. when he forbad Timothie to drinke any more water prescribing him a moderate vse of vvine vvherewith hee might strengthen his stomach and be the more cheereful in deliuerie of the Gospel For the bodie being made perfect is more profitablie seruiceable to the minde not hindering or troubling it from contemplating and studying of heauenlie things But our chiefest care must be to bring it an ornament to set it out which may be done by no better meanes then by a firme and constant faith in God which lifteth vppe man to a certaine hope of immortalitie and taketh awaie from him the feare and terror of death And as food is the nourishment of the bodie so is the worde of God the foode and nourishment of the soule vvhereby peace and tranquillitie comes to the mind then vvhich there can be nothing more to be wished and desired of man in this life But with what anguishe and disquiet of minde the wicked are vexed what bitter torture of conscience they feele the verie external habites of their wicked bodies doe testifie For wickednesse is such a reuenger of it selfe that looke into what mind it hath once entered it neuer leaueth it voide of care but alvvaies vexeth it continuallie with trouble The which Esaie expresseth in an excellent similitude Cap. 57 fetched from the rage and stormes of the Sea saying The hart of the wicked rageth like the sea vvhose affections abound with filthinesse and villanie that is their mindes which are defiled with vvickednesse and villany are alvvaies tumultuous troublesome and disquieted For how is it possible that he can lead a svveet and pleasant life or that his minde should be at peace or rest who carrieth about with him a bodie infected with filthie and vicious diseases and a minde polluted with foule vices Wherefore seeing the greatest parte of euils doe rise from the corrupt affections of the mind we muste by all meanes possible abstain from them Moreouer we must with the like care and indeuour deliuer the body from al kind of diseases least it carrie anie blemishe or contagion to the soule For seeing that filthie and corrupt humors doe bring hurtfull vapours to the braine they must of force prouoke the minde to manie mischiefes What meanes a man may vse to keepe his bodie in perfect health Chap. 22. ASpare and temperate diet driueth avvaie all diseases and keepeth the body in perfect health by taking those thinges that are necessarie to corroborate strength confirme health Artis medi. 85 And these by Galen are called causes of conseruation because they are fit to preserue the state of the bodie so that vve fitlie and conuenientlie vse them Our later Physitians terme them vnnaturall causes not because they are againste nature but because they are vvithout the bodie and are not bred in vs as the humors are In vse and effect if vve take them not orderlie and in good sort they affect nature and her povvers with sundrie discommodities And of this sort is the ayre meate and drink sleeping and waking fulnesse and emptinesse the affections and motions of the minde all which mans bodie requireth to keepe and defend it Now because the most powerfull parte of our health dooth consiste in a good diet wee are greatlie to regarde what part hurteth and what profiteth the bodie And because Gluttonie is no lesse loathsome then hurtfull and pernitious to health let vs take no more meate and drink then the necessitie of nature requireth that the strength of the bodie may bee nourished and not oppressed For a moderation in diet is moste profitable and necessarie for them that are studious of learning and matters of great importaunce for those that watch long and indure labour and for such as execute publique offices for temperaunce bringeth health and strength it maketh the spirites both animall and vitall which are ascribed to the hart and braine to bee cheerefull and liuelie so that whatsoeuer a man conceiueth in his minde hee may perfect and execute it speedilie without anie molestation But common experience shevveth by dailie examples that excesse in diet and intemperancie of life bringes diseases hindereth good studies troubleth honest cogitations breaketh vvatchfulnesse cloudeth the cheerefulnesse of the minde quencheth the povver of the soule maketh menne slothfull vnmanlie sluggishe idle sleepy and to giue themselues vnto no excellent exercise Wherefore vvhosoeuer addicteth himselfe to the studie of learning and bendeth his minde to learne any matter of moment must so moderate his affaires that he doe nothing after his owne lust but
death nor life neither Angels nor the inuisible creatures neither principalities nor powers neither thinges present nor things to come nor any other creature can seperate mee from the loue of God which is in Christ Iesus our Lord so that Paule boldly pronounceth Psal 50 that he which is grafted into God though Christ will boldly withstande all terrors whatsoeuer happen vnto him against the rage and fury of the enemy against the horrour of death whether it bee procured by the enemy or by sicknesse or whether it come by the course of nature Seeing then there is nothing of more force to take away the feare and terrour of death out of mens mindes then by a firme faith in GOD through Christ by which wee haue a certaine hope of our resurrection and an expectation of euerlasting happinesse hither should all men hasten and desire to come euerie one should embrace and followe this wholesome doctrine imprinte it in their mindes and strengthen themselues in all daungers when they are brought to extremities herewith shoulde they quiet their consciences and by thinking on this remooue all griefe of heart shaking off all sorrowe and lamentation which commeth to them by the death of their parentes and friendes Hitherto tendeth that liuely comfort of Paule Thes 4. wherewith hee incourageth the Thessalonians with the expectation of the resurrection and a certaine hope of eternitie willing them to staye their teares and not to mourne for their friendes departed out of this life after the manner of the Gentiles saying I woulde not haue you ignoraunt brethren concerning them that are a sleepe as it were but fallen a sleepe and not dead that you greeue not at them as those that haue no hope of the resurrection For if wee beleeue that Iesus is dead and risen againe so also can God raise them with him that are fallen a sleepe and bring them to their former estate Our conuersation saith he is in heauen from whence vvee looke for our Lorde Iesus Christ who vvil transforme our vile bodies Phil. 4 and make theÌ„ like to his glorious bodie according to his power wherewith hee subdueth all thinges In which wordes Paule vvarneth all men that they comforte and strenthen then themselues in afflictions with the loue and desire of immortalitie and that they feare nothing in the whole course of this life that may withdrawe them from a better life to which Christ hath opened vs the waie by the power of his resurrection Wherefore vvhen wee come to the last daie of our life and death presseth vppon vs vvhich is fearefull to al men vnlesse Christ doe holde them vppe or where there commeth any thought of death to them that are founde and in perfecte health or if pouertie oppresse vs or any disease or any other discommodities of this life trouble vs let vs cast all our hope desire and prayers on Christ who hath payed the punishment due vnto vs by his death who hath pardoned all our offences who is the propitiation for our sinnes who is our aduocate as Iohn saieth and mediatour vvith GOD the Father Colos 3 1. Iohn 2. 1. Tim. 2 Esay 50 Ephet 2 Colol 1. Iohn 1 who is the reconciler of GOD and man and who as Paule saieth hath giuen himselfe to bee a redemption and sacrifice for vs. In him standeth our saluation and the resurrection of life by him wee haue accesse and entraunce in one Spirit to GOD the Father by his bloudshedding wee haue obtayned redemption and remission of sinnes because it pleased the father that al fulnesse should dwel in him and make all thinges pleasing vnto him by his bloudsheading Seeing therefore wee haue an high prieste as the Authour saieth to the Hebrewes Heb. 4 who hath pearsed the heauens euen Iesus Christ the Sonne of GOD who tempted in all things and yet without sinne was affected with the feeling of our infirmities Let vs come with saith to that throne of grace that wee may obtaine mercie of him that will helpe vs in due season beeing sustained with the helpe of so greate a guide and attended on with so sure a guard we shall be able to resist the monsters of the Diuell who so soone as the light of the Gospell appeared vanished awaie yea wee shall preuaile against sinne Death and Hell and shall bee carryed out of the vncertaine state of this life to the desired hauen and to a blessed habitation And if it fallout in the course of this life that anie discommoditie or misfortune happen vnto thee if it chaunce thou fall into any incombraunces of this life if oppressed with pouertie greeued with diseases troubled with thy enemies if oppression and calamitie come vppon thee if wickednesse abound if the innocent bee iniured and their liues taken awaie from them if sounde and wholesome doctrine bee contemned if heresies and wicked opinions doe bud forth and naughtie errours are sowne abroade in such a confusion of thinges wee must go vnto Christ and require of him the helpes of our saluation let vs rest wholie on him let vs as it were with an Anchor take fast holde on him And to bee shorte let vs haue that saying of Dauid in our mindes Psal 15 I will alwaies sette the Lorde before mine eyes because hee is on my right hande that I cannot bee remooued In which wordes hee sheweth hee had his eyes alwaies fastened on GOD and trusted to his helpe not doubting nor carryed awaie with euerie blast of doctrine but was stable and constant Ephe. 4. Hebru 1 Psal â—â— and coulde not bee remooued from the faith he had in God and that onelie for this cause that hee hadde tryed GOD to bee his propitiation and to assist him in all thinges so that hee boldelie brake out into these speeches Beholde the Lorde is my helpe my heart hoped in him and he helped me my flesh reioiced in him and I wil willingly confesse him Of the greatnesse of the name of Iesus Christ his maiestie and power wherewith we must only resist magicall inchantments and ouercome the illusions of the Diuel or any other hurt that shall happen to body and mind Chap. 57. SEeing that a little before I haue shewed inchantmentes and magicall artes are to be rooted vppe and no man should vse sorcery and witchcraft It remaineth that I shewe by the way with what force and power with what wordes and praiers minds assailed afflicted and intangled in the iuglings of the Diuel may bee cured Then by what meanes wichcraft may be taken away which the ministers of the Diuell do bring vpon men and vexe their mindes and bodies They enter secretly into mans bodie and do violently assaile his nature and spoile the same of power or at least wise weaken it These euill spirits do enter into our meate and drinke and breath which we take from the aire and into such thinges as we receiue into our bodies and wherewith we liue and all other things that
the apost Peter warneth matrones that they bestow not too much cost on their world of furniture nor prostitute or set theÌ„selues to sale to such as may see them nor to vse curled crisped hair gold pretious stones chains and bracelets but with modest attire sober not ouercutious apparel to please their husbands Genes 16 by seeking to get their fauours good wils as those noble ladies Rachel Sara Rebecca Susanna did But there are many in ours our forefathers time who apparelling themselues with gorgeous apparell and that after the foâ—ren and new cut painting themselues like Pageantes haue brought themselues to beggerie and extreame pouertie who are then flovvted of suche as helped them to spende their patrimonies and of them also who by deceite guile craft cunning and fraude haue so scraped their wealth from them that they haue not so much as a farthing to bestowe on the reliefe of the poore that are brought to extreame penury and want So that seeing there are so many prodigall spenders wasters and consumers of their owne goods and hunters after other mens is it any maruel to see so many bankerupts desperate debtors in al places not only of the base and common sort of people but also of gentlemen Noble men and such as carry the port of kings who deceiuing the fatherles and widowes haue so stripped them of all their mony that they are neuer paid againe during their liues much lesse satisfied after their death because they haue laid more to paune theÌ„ their soules which are condemned by their creditors So that a while after their deathes their goods are al set out to sale the creditors striue who shall giue moste No man ought to despise his calling Chap. 35. BE content with that state and condition of life which is alotted vnto thee in this world bearing it patiently and soberly for the time what estate place calling or degree soeuer it be 1 Cor. â— Paule requireth the like of the Corinthians by bringing in an example of bond and free circumcised and vncircumcised married and vnmarried exhorting euerie one to beare his estate willinglie and not to flie from Christian Religion for anie calling whatsoeuer For as hee writeth to Timothie 1 Tim. 6 Godlinesse is greate riches if a man bee content with that which he hath But there are manie who repenting themselues of their calling and hating their estate woulde willingly change it and place themselues in some other vocation which if they cannot obtaine according to their mind and desire or if it be not fit they should obtaine it there is no reason why they should pine themselues with griefe and sorrow but should rather beare al things patiently and quietly neither resisting nor murmuring against God the guider of all things who with his singular prouidence guideth the world and prouideth all thinges for man not onely as Cicero saith ingenerall but also for euery one in particular Psal 13 Which Dauid also noteth in many places but especially when he saith It is hee that frameth euerie mans hart and it is he that vnderstandeth al his works Wherefore let euery man perswade himselfe of this that God is the guider of al things for the best that there is nothing but is doone according to his will iudgement and decree that hee marketh what euery one is what hee doth what hee purposeth with what minde affection and pietie hee honoureth religion and what is profitable and expedient for euery one Wherefore if at any time things fal not out according to our desires but that our expectatioÌ„ is frustrated yet let euerie man continue in that vocation whereunto God hath called him vntill the fauour and grace of our heauenly father determine otherwise of vs For he according to his will and pleasure changeth and altereth the course of al things in this world for hee exalteth the poore and bringeth him to dignitie honor 4. Reg. 20 Esay 38 Iosua 10. Psal 110. Psal 112 and he casteth downe the arrogante proude and hawtie and troubleth their seat of happinesse and he maketh the barren to become fruitfull and to bring forth many children Wherefore let euery one content himselfe with his own estate though troublesome constantlie hoping it will turne to be better trusting wholie in God and resting in him who taken the chiefest care of man To which also belongeth that of Esay Thus saieth the Lord God of Israel your strength is in silence hope As the Dutchman saith Sâ—â—cht ende verwacht that is Hold your peace and attend By which wordes he shaketh distrust out of the troubled and vnquiet minds of men and exhorteth them peaceablie and quietlie to expect Gods helpe and assistance for it may come to passe that in due time they shall obtaine the thinges they desire so they distrust not his promises For albeit it be sometimes long ere he holpe them yet doth hee not deceiue them that seeke vnto him with a feruent hope and expectation Serm. 1. saâ— 1 And when Horace that curious marker of humane things saw menne inconstantlie and with great toyle troubled in that estate course of life they were entred into perceiued their mindes to be so waâ—ering and vnconstant that euerie one loathed his owne vocation the marchant would be a souldâ—or and the husbandman a ciuill Lawyer he breaketh out in speeches and asketh this question Qui fit Maecenas Sat. â— vt nemo quam sibi sortem Sâ—uratio dederit seu sors obtecerit illa Contentus vâ—uat laudet diuersa sequentes Maecenas how comes it to passe that no man likes his lot Whether by reasons choice or chance it was acquired or got He liues not therwith pleasd but lauds those that do folow chaÌ„ge Which he profecuteth a little after with an excellâ—t prouerbe metaphoricallie taken from the labour of Cattell saying Opâ—at ephippia bos piger optat arare caballus Lib. 1. epi. 14 The sluggish oxe the saddle seekes the horse would haue the yoke Whereby hee noteth that it is naturallie ingrafted in the braine of man to repent him of his estate desiring to change for another and thinking those thinges which hee hath not prooued to bee farre better then those he is well acquainted withal In an other place he addeth the reason why mans mind doth thus wauer with lightnesse and inconstancy by bringing in a contention rising about the delightes of the Cuie and of the countrey where one praiseth the affaires of the citie and the concourse and stir of the people and another commendeth the quietnesse of the countrey and the pleasure of the woods The words wherewith they argue betweene themselues are these Rure ego viuentem tu dicis in vrbe beatum Cui placet alterius sua nimtrum est â—dio sors Stultus vterque locum immeritum causatur inique In culpa est animus qui se non effugit vnquam I say in country thou affirmst thy selfe in
City blest He that an others life doth like must needs his own deteft And both these folks without desert do fondly blame the place When both their minds are in the fault which chaÌ„ge in euery case Very truly in mine opinion doth the Poet blame mans minde and laieth all the fault vpon his rashnesse and vnconstancy for when it is led by worldly affections and not by reason it is tossed no otherwise then a ship in the rage and storme of the sea which is euery moment subiect to change Whereby it commeth to passe that what kind or trade of life soeuer he embraceth doth not constantly continue therein to the end but museth which way he may coÌ„passe another which he hopeth wil be more profitable to him whereas 〈◊〉 chaÌ„ ging his state of life altereth not his affections nor taketh away his cares because these things consist not in affaires of his calling but do only rise from the motioÌ„s of his mind For whether a man change his solitarines to company or alter pouerty to riches and plenty his mind is neuer the quieter because hee hath not put away those troublesome motions which are altogether repugnant to reason It hapneth to these men as Plutarch and Basile affirme Ad Lucap 1 as it doth to those that commit themselues to the main ocean sea to the end they may come to some wished porte for they are no lesse troubled with sea sicknesse lightnes of the braine and vomiting in a tal ship theÌ„ if they had gone in a slender barke So that their sicknesse is alike in both because flegme choller do accompany theÌ„ in both So those that would change their state of life cannot obtain traÌ„quility of minde vnlesse they wholy shake off their affections and gouerne all their actions with the rule of reason Therefore Seneca saith very wel I take the first argument of a staied mind to be ability to staÌ„d at a stay with it selfe wherfore I am glad Lucillus quoth he that thou dost not run about and wander here and there For that man that would be euery where is no where So that it will nothing auaile to go beyond the sea to change from one city to another nor to followe somtimes this and somtimes that kinde of life For if thou wouldst auoide those discommodities 〈◊〉 trouble thee it behoues thee not to absent thy selfe from that place where thou art but to alter thy selfe from that which thou art pacifying thy mind shaking off naughty affections and guiding al thy actions studies with reason counsaile and wisedome For Coelum non animum mut ant qui trans mare currunt They change the aire but not their minds which go beyond 〈◊〉 sea And we must fight against these troubled affections which do distract our minds into so many sundry opinions 〈◊〉 leapeth backe from his intended profession vp on euery light occasion with the word of God and his healthful doctrin because it only maketh a staggering and wauering mind to become constant yea andc on tent also with a mans state and calling so that we shall neither forsake it nor loath it nor yet ambitiously or couetously enter into any other Flie the company and fellowship of the wicked Chap. 36. FLie the fellowship of 〈◊〉 wicked as a most dead ly pestilence Lib. 3. de ira for maners as Seneca saith are learned of our companions and as the bodie catcheth diseases so vices by lewd speech do possesse the mind and infect it in such sort that the aire is not more healthful for the first then honest company is for the latter Brute and wilde beasts may serue vs for a lesson for they being vsed and acustomed to the companie of men become gentle and tame and as the nature of honesty indueth hir followers with vertue so the condition of naughtinesse and dishonestie doth corrupt and desile her louers with vice 2 Cor. 15 Wherfore Paul the Apostle least any one should bee seduced from the truth the hope of saluation the trust to obtaine immortality and from the sowndnes of maners diligentlie warneth the louers of religion that they conceiue not their opinion to perswade themselues no part of man liueth after corporall death nor that the whole frame of our bodies and soules do altogether perish as the brute beast which the wicked and such as are forsaken of God doe earnestly put into the minde of the ignorant and so by this most daungerous opinion doe turne their wauering minds from the certain vndoubted and most wholesome doctrine of Christ Whereby we may see the Apostle by al meanes laboureth to draw Christians from the conuersation of such who by their subtile doctrine do draw the ignorant into errors for thus doth hee illustrate and lay open his exhortation by a sixe footed verse of Menander Corrumpunt bonos more 's colloquia praua Good maners are quickly defiled with filthy lewd speeches We must bridle our tongues not onely from filthy but also from idle words Chap. 37. NOwe if wee heare Christ condemne idle words that is vnpâ—ofitable vain friuolous Math. 1â— and to no purpose and which are spoken to the profit neither of the hearer nor speaker Ephes 5 so that hee will require an account of them in the day of iudgement how much more then as Paule saith are vncleane and scoffing wordes filthy mirth vnhonest iestes and vncomelie talke to be detested which do greatly hurt good maners To be short taunting mockes and biting speeches which as they leaue a bitter remembraunce of them in the minde and like waspes flyinge awaie from vs dooe leaue their stinges behinde them in vs are the onelie causes of hatred and debate amongste vs. For as soone as the matter commeth once to multiplication of wordes and figuratiue and crooked speeches are wrested to and froe it commeth in the ende to a bloudy battell and after that pricked on with manie accidentes they are stirred on to an extreame hatred and vnappeasable anger which when it is once inwardlie conceiued and deepelie imprinted in their heartes then doeth it moste shewe it selfe when all thinges seeme to bee husht and forgotten Moreouer contentions rage of euill speakinge and skoulding doe more displease the Apostle Paule then can be expressed Cap. 4 for he warneth the Galathians to abstaine from such vicious and naughty affections not suffering those biting quips to be vsed among theÌ„ nor any tauntes or desire to back bite least while they one bite quippe and vexe another they after the maner of beastes doe one teare and consume another in peeces 1. Cor 1. Hee also doth the same with the Corinthians whom he louingly exhorteth to mutual agreement in the name of Iesus Christ exhorting theÌ„ that through hatred and dissention they fall not out among themselues but that they agree and be of the same mind opinion Paule taketh his example from Christ which by so many means teacheth them to be louing charitable one
Surgerie to the hurte and death of manie a man Seeing therefore a bragging vaine perswasion of learning is a great hurt to excellent wittes the studious and such as desire a perfect knowledge in learning must labour by al meanes to get all the aydes helps that may bring their studies to perfection reiecting casting off all conceit of learning inoughe so that if they haue any thinge profited therein they must not rashlie desist from and forsake their purpose but go on so long forward till they attaine the ende that so running out their race they may at last obtaine the crown or at leastwise come neare it Let not I say that same foolish and hurtful opinion to fine vvits once enter or at leastwise staie in thy mind who when they are once entred into the porch entrance or principles of learning thinke they haue done the dutie of good schollers and obtained that which indeed they come short of and are farre remooued from because it vvorâ—eth this in the mindes of men that they waxe lasie before they come to their iourneyes end do al things slackly and proceed not on forward but like the sluggarde or trifler who running in a race dooth not cheerefullie make hast to get the goale but looking backe and standing at a staie permitteth another to winne the price to his great shame and reproch In this case I thinke it best to followe Paules example who in dooing the dutie of an Apostle and in setting out and publishing the doctrine of the Gospell wherin our saluation standeth excellentlie confesseth hee had not attained to that he sought after and yet le ts slip no occasion to finish his course manfullie labouring with al indeuor to obtaine the marke set before him being the reward of his heauenlie calling that is the blessing of God prepared for euery one through Christ so that hee seemed to forget those thinges that vvere behinde him which he had doone not willing once to call them to minde againe and to set his minde wholy on those things that vvere before him and which hee had to finish casting aside all things that might hinder him froÌ„ hastening to the marke and rewarde of immortalitie To this purpose also serueth that saying of our sauiour Christ Luke 5 Whosoeuer putteth his hand to the ploughe and looketh backe is not fit for the kingdome of heauen By vvhich similitude taken from the labor of him that plougheth and tilleth the ground hee warneth vs when we haue once begun to take vnto vs the busines of our saluation to continue and goe on till we come to the ende neither bending our mindes to weake and fraile thinges nor to bee drawne awaye or of our selues desist from our purpose but to perfect and finish it being once well begunne For delaie and procrastination in matters of saluation are daungerous and a slacke or slender proceeding in a thing well begunne is worth nothing 1 Cor. â— Paule also preparing himselfe to such a iourney as this would not hinder his course or make any delaie Virg. lib. 5 Aeâ—â—i taking an example from those which in trying of maisteries desired the price where euerie one is purposed to trie and suffer al things yea and to pawne dovvne his life for praise so he may get the price and applause of the people And Horace a heathen Poet and yet a most excellent teacher of maners when hee perceiued vvhat hurt slacknesse and delaie vvere in attempting any exploit he taketh an example from an infamous acte to exhort vs to profitable and wholsome things saying Vt iugulent homines Lib. 1. â—pi 11 surgunt de nocte latrones Vt te ipsum serues non expergisceris at qui Si nolis sanus cur es Hydropicus cur Quae laedunt oculos festinas demere si quod Est animum differs curandi tempus in annum Dimidium facti qui bene coepit habet that is Theeues in the night wil raise themselues that they may murder meÌ„ And wilt not thou to saue thy selfe awake out of thy den And if thou couet'st to haue health why art thou dropsy-ful And why those moats yâ— hurt thy eies dost make such hast to pul Since alwaies thou deferâ—t to cure thy minde from yeare to year He that hath wel begun a thing hath halfe atchieu'd his geare This saying doth Ouid thus interpret Lib 2. reme Aâ—â—r Vt corpus redimas ferrum patieris ignes Arida nec sitiens or a leuabis aquae Vt valâ—aes animo quidquam toler are negabis At pretium pars haec corpore maius habet So thou mayst saue thy corps froÌ„ death thou lt suffer sword fire And thogh thou thirst yet wilt not queÌ„ch with water thy desire But that thy soule may liue in health thou nothing wilt indure Yet shee 's preferd before the corps reckned much more pure Math. 24 Luke 12 Christ also is conuersant in the same argument pricking vs on to diligence and prouoking vs to keepe watch bringing a parable from the vniust and faithles husbandman and from theeues and breakers into houses by night for as those are addicted to their profite and take hold of euery occasion to get something and to filtche and steale awaie other mens goodes so is it meet that euery one be watchful for his saluation and let not oportunity slip whereby in time and season he may get those things for himselfe that make for his saluation and are profitable to his mind and soule Mike choice and triall of thy familiars and friends Chap. 40. THe prouerbe warneth vs not to admit anie rashly into our friendship without sufficient triall and choice made of them before but onely such whose vertues are tried and honesties approoued for it saith Nec cuiuis dexteram inieceris which the Dutchman interpreteth thus Siet wie ghy byder handt nempt which vvee may thus English Let vs not ioine handes that is enter friendship with euery man A similitude borrovved froÌ„ dauncers for young men when they goe to dance reach not out their hands to euery maide but first weyeth and considereth vvhether they be base or noble foule or faire and then chooseth one of them The same regarde ought also to be obserued in the fellovvship of this life and in entring into friendship with any For there are many so ignorant of the things of this world that they being not able to put a difference between true fained friendes receiue all vvithout any difference into most secret familiarity yea and that before any triall made of them vvhom they afterwards find to be meer sycophants and dissemblers Wherfore as it is meet thou shouldst be faithful to al so thou must not rashlie giue credite to anie vntill as the Prouerb saith thou hast eaten a bushel of salt with him that is till thou hast learned the whole course of his life and searched into and tried his maners and disposition Eccles 8 To which agreeth
the gaule of their consciences there riseth more greefe and trouble and more ielousie and suspicion from an hired and time seruing lemman then from a lawful and trusty wife being maried And albeit in this estate as in many other pleasant things are mingled with sower things bitternesse with sweetenesse pleasure with sorrow and griefe with ioie and that there is in marriage no want of brawles contentions chidings iealous affections as in deed there is no estate of life whatsoeuer euery way perfect yet is there no fault to be laid on the institution of mariage For albeit many discommodities attende on this estate and great sorrow care and trouble of mind both in bringing vp their children and as Paule saith in ordering of a house 1 Cor. 5 yet doth mutual loue mittigate and aswage all these sorrowes by procreating of children according to the ordinance of God For children are a great reioicing and singular delight in marriage by whose meanes the loue of the married is increased and nourished a great comfort riseth to them both But if it happen contrary to their minds and wils that they haue no children and that they haue no hope to leaue a posterity behind them yet must the bond of mariage be kept vndefiled and the society of this life main tained one propping and holding vppe the other as fruitfull trees set in a ranke doe the vine who leaning on them and as it were marrying and fastning it tendrels to them climeth the very toppes of them and so spredeth it selfe abroad For as a vine destitute of props and bearers is weake and falleth to the ground so marriage vnlesse it be propped vp with the mutuall labour of man and wife decaieth and cōmeth to ruine And if there be any fault in this fellowship any disorder suspicious falings out discords it is rather to be ascribed to the stubborne affections of the man or the woman or both then to this holy and sacred ordinaunce for these are not the faultes of marriage but of a noughty nature and troublesome minde drawn from the infection of originall sinne from whence all euill springeth By what meanes a man forseeing death by nature may not be afraid of it Chap. 56. SEing that of all thinges in this worlde there is nothing certaine and sure but that all thinges are vanishing fraile and weake yea the moste beawtifull things that are must come to ruine there is no reason why any one should so greatlie esteeme them or so greedilie vsurpe them or be more affected to thē then necessity requireth but rather lifting vp his heart and mind to heauen should meditate and looke after thinges perfect and euerlasting For whosoeuer hath faith in GOD the Father through Iesus Christ he is led with a certaine hope and expectation of immortalitie and such a one feareth no imminent chaunces or discommodities such a one feareth no disease calamitie daunger no nor death it selfe which is greatlie feared of those that are destitute of the spirit of GOD and vvere neuer indued vvith any knowledge of his deitie For such as put their trust in GOD being strengthened by the holie Ghost doe couragiouslie and vvith stoute stomackes resiste all aduersities Rom. 8 2. Tim. 1. Galat 4 1. Iohn 4. because vvee haue not as Paule saieth receiued the Spirit of bondage and feare but the Spirit of adoption and the Spiritte of power and loue by vvhich wee boldlie crie Abba Father In this saith Iohn is our loue perfect in vs that we haue hope in the day of iudgement Feare is not in loue but perfecte charity reiecteth all feare because feare bringeth trembling and torment Wherefore to the ende wee may shake off all feare of deathe from our mindes Colos 2 and all terrours that it maie bringe vnto vs let vs cast all our cogitations hope vowes and truste on our mercifull Father and on Iesus Christ who hath reconciled vs with his bloud and hath deliuered vs from sinne and the tyrannie of death blotting out the hand writinge that accused vs whereby wee were bounde and pledged to the Diuell and as the Dutch man saieth In hem ghehouden Teghens hem verbunden that is helde fast and tyed to him But to the ende Christ might strengthen our fearefull and tymerous mindes and declare all our hope and trust to consiste in him hee saieth Be of good comforte Iohn 16 Iohn 12. for I haue ouercome the worlde Nowe the Prince of this worlde is iudged that is hee that brought deathe into the worlde is by my death ouercome beeing condemned in iudgemente and strypped of his power to hurte The Prince of this worlde commeth but hee hath nothing in me With which comfortable words hee declareth Sathan and those which are confederate with him in this worlde through sinne to haue no power either against Christ or anie of his members that cleaue vnto him and are ingrafted into him by faith These sauing and quickning speeches doe worke this in the mindes of men which doe leane vnto his helpe that shaking off the feare of death doe cheerfully arme themselues against all troubles that happen vnto them which maketh them inuincible and with bolde courage to breake out into these wordes Mine eies waite alwaies on the Lorde Psal 3. Psal 22 because hee hath plucked my feete out of the snare The Lord is my light and my saluation of whom then shal I be afraid The lord is the protector of my life whom shall I then feare If whole armies come against mee my heart shall not feare I will not bee afraid of thousandes of people that compasse me about if warre be raised against me in him will I trust yea although I should walke in the shadowe of death yet will I feare none euil Iob. 13. because thou art with me Albeit he kil me yet wil I put my trust in him that is if he set before me the shadow of death that he take away my life from me yet wil I trust in him who with his prouidence wil finde some meanes to preserue me Psal 117. Heb. 11 Cap. 17 The Lorde is my helpe I will not feare what flesh can do vnto me And that saying of Ieremy Beholde they say where is the worde of the Lorde let him come and I will not bee troubled following thee my shephearde And thou knowest I haue not desired the day of a man that is I desire helpe no where else then of thee so that I lightly regarde and nothing feare them which threaten death I am not afraide of thee which art my hope in the day of mine affliction let them feare I am nothing afraid Paul also inflamed with the same feruēcy of faith and trusting vpon the helpe of God boldly pronounceth There is nothing so horrible and fearefull that can bring a terror into godly mindes or can remooue from thē the loue and trust in God For I am certainlie perswaded Rom. ◠saith he that neither
terror and feare driuen from the minde the feare of death shaken off hurtful thoughtes dispearsed and made to vanish and the minde getteth tranquillitie and peace of conscience so that nothing can happen vnto vs to make vs afraide if God the father through Iesus Christ vphold vs by his spirite Wherefore our soules must be lifted vppe to the liuing God thorough the guide of his son and whatsoeuer we determine to take in hande wee must remember to doe it in the power of that wonderfull name Iesus Math. 28 Mark 16 Actes 2 for to him is giuen all power bothe in heauen and earth neither is there any other name vnder the sunne that bringeth saluation the which is terrible to the wicked fearefull to the diuels but to those that trust in him power Acts 4 1 Cor. 1 vvisedome saluation life and resurrection who is appointed of God to be the iudge both of the quicke and dead euen Christe Iesus the faithfull witnesse the prince of the kings of the earth Apoc. 1 Acts 10. whoe loued vs and washed vs from our sinnes by his bloud To him as Peter saith in the Actes of the Apostles do al the prophetes beare vvitnesse because who soeuer beleeueth in him shall receiue remission of his sinnes in his name Iohn 1◠This is the life eternall which testimonie Christe giueth to his Father that they may knovve thee to be the onelie true God and him whom thou hast sent Iesus Christ in vvhome is all the povver of the Godhead and whatsoeuer wisdome may be ascribed and giuen to God Seeing therefore that this name is so renowmed holie and of such maiestie and power wee muste diligentlie take heede vvee vse it not vnreuerentlie and in vaine as those ridiculous exorcistes do who with certaine ceremonies and conceiued wordes assaying by the abuse of the name of Iesus to caste out the euill spirite to their owne profite and ostentation by vvhich name Paule wrought miracles haue caste themselues into great peril Actes 19 and their adiuration or rather mockerie was hurtfull to themselues for the possessed of the Diuell ranne on them and cruellie rente them so that they were glad to betake thē to flight There haue bin also massepriests in our daies whoindued with no faith in the name of Christe nor with any good maners haue attempted the like but haue beene so mocked and shamed by the Diuel that leauing their businesse altogither vndoone trembling with greatfeare haue been constrained to depart But if any now wil go about to bring such a thing to passe and to cast euill spirites our of the bodies of men let him follovve the example of Peter and Iohn who vsing no ambitious words raised the lame after this sorte In the name of Iesus Christe of Nazareth rise vppe and vvalke Actes and hee presentlie his feete and legges vvaxing strong leaped vppe and walked and entred with them into the Temple leaping and walking and praising God Seeing then that Iesus the onely sonne of God Col. 1 Hebru 1 coequall and of like power with the father in vvhom are hidde al the treasures of vvisedome and knowledge dooeth guide all thinges by the worde of his power it is meet wee put and place all our trust in God thorough Iesus Christ and that by the power and strength of him wee resist Sathan sinne hell and al things whatsoeuer are hurtfull to man But excellent is the greatnesse strength povver and fortitude which God according to his power shewed in Christ as Paule saith when he raised him from the dead and made him to sit at his right hand in the heauen aboue all power principalitie and rule aboue all that is named not onely in this worlde but also in the worlde to come and hath put all things vnder his feete and giuen him to bee chiefe of all thinges in his Church which is his bodie and is the fulfilling accomplishment of all thinges that is it is Christe by whome God dooeth fill vppe Ephes 1 absolue and perfect all thinges in all men especiallie in them that beleeue in him And as Paule saith are sealed with the holie spirite of promise vvhich is the pledge and earneste of our inheritance into the redemption of that purchased and gotten possession to the praise of his glorie Wherefore Paule vvho was accustomed to many conflictes and constrained to beare many proud bragges doth counsell euerie one if dangers at any time hang ouer them if Death be at hande to kill them if Satan laie siege to their mindes to striue vvith and resist him with a bolde and valiant courage for so dooth hee encourage exhort the Ephesians Ephes 6 saying That which remaineth brethren be of good courage and shevve your selues valiant in the Lorde and by the power of his strength put on all the armour of GOD that you may resiste the assaultes of the Diuell because wee must not striue against flesh and bloud that is againste weake and mortall men albeit they sometimes trouble vs but against the Princes of the Worlde the rulers of the darkenesse of this worlde against the spiritual crafte of those that flie in the ayre In vvhich plentie of wordes and varietie of sentences and that elegant Metaphor taken from a conflict and skirmishe with the enemie he sheweth that the euill spirites with their attendantes and ministers doe goe about with great crafte and vvarlike policie to beguile those that haue addicted themselues and giuen theyr names to Christ Wherefore seeing our enemies are so much to be feared and so furnished with spirituall crafte he shevveth by the waie with vvhat vveapons vve are to resist him Take saith he the whole armor of God an example taken from those that go well armed into the battaile and stande on their guarde that you may resist the aduersarie and stande to him stoutlie and effectuallie like those that shrinke not Ephes 6 nor are compelled to flie stande therefore with your loynes girte with the svvorde of truth putting on the breast-plate of righteousnesse and shooes on your feet that ye may be ready and prepared to the Gospel of peace but aboue all thinges take vnto you the shield of faith whereby you may quench all those fierie dartes of that wicked one Take vnto you the helmet of healthe and the svvord of the spirit which is the word of God to vvhich he addeth as substituted aides petitions dailie prayers who doe so execute their office that they obtaine the victorie 1 Pet. 5. And God as Peter saith arguing on the same matter in so vncertaine a conflict and as it often proues in so doubtfull euent of the battaile refresheth establisheth strengtheneth and supporteth those that are readie to bee ouercome and as it vvere brought to ruine Now seeing in times paste there was such authoritie of Pythagoras amongst his schollers and his doctrine was of such estimation that they helde it as an Oracle or as it vvere