thē nimble for performance of anie action euen so deuotion viuifieth quickneth the powers of the soule enduing them with that quicknes and agillitie as that they may easilie tread downe and run ouer the difficulties drowzinesse of the flesh to follow vertue and the works of the spirit Thirdly it may be compared to an oderiferous perfume For like as a perfume killeth the stenches or il sauours in a house or lodging so as they cannot be perceiued euen so deuotion so long as it abides in the heart spreadeth abroad such sweet and oderiferous fumigations as that the noysome and stinking appetite of our euill desires can not be so much as perceiued or felt What Comtemplation is AFter that by continual custome deuotion becomes a habit it bringes foorth another excellent vertue called contēplatiō which is a rest of the soule and spirit in the consideration and beholding of all Gods fauours and mercies so that night and daye it meditateth thereon as a thing wherein consisteth all delight true happines and from this proceedeth also thankesgiuing zeal and indignation What Zeale is AS vpon the consideration of gods fauours and our owne vnworthines we are moued to giue him thanks so from the same head springeth anoother duty which is a care ioined with a kinde of disdaine or iust displeasure if at anie time we shall chaunce to see him dishonoured or vnreuerently vsed by his creatures because we intirelye loue him and hold him deare vnto vs and this affection or good motion of the soule is called zeale prouided alwaies that it proceed not of ignorance This made the good seruants of God that were otherwise verie meek gentle and patient in any indignities offered to themselues to become impatient and full of anger shewing inuincible courage and implacable minds till they had reuēged the iniuries done vnto their God As appeareth by the example of Moyses who descending from the mount and finding the people of Israell worshipping a Caulfe threwe the two tables of stone wherein the Lawe was written and brake them all into peeces and yet beeing not so satisfied ground the image into pouder made them drinke it and then commanded the Leuites to gird them with their swordes and to go thorough the hoast and slay euery man his brother and euerie man his companion and euerie man his neighbour insomuch as there fell that daie of the people aboue three thousand Exod. 32. What Indignation is INdignation is a greefe wrought in our mindes when we see some good befall an vnworthie person and hee that is worthie to be depriued thereof As when we see the honour that is due vnto God attributed vnto men Idols or anie other thing or in humane affaires when we see men of no desert aduaunced to worshippe and dignitie and the vertuous kept back left destitute and despised This vertue of indignation hath some resemblaunce with the former of zeale but that zeal takes his beginning from some euill that befals a worthie person and indignation ariseth from some good which befals an vnworthy person Beside indignation is not altogether so forceable as zeale nor doth so soone breake forth into redresse or ease of it own wrongs but rather smothereth discontent and flieth to praier rather than to violent pursute What praier is PRaier is a talke or conference with God either in mind submissiuelie or in word more openlie wherby we lift vp our hartes our eies hands vnto him for his helpe and mercy either for our selues or others in the time of calamitie want or affliction Why our praiers manie times are not heard THere are sixe reasons why we praie many times and are not heard first because we are not in Charitie when we pray Secondlie because we praie not with a full hope and assured faith to obtaine that which we praie for but are wauering or doubtfull of Gods mercie and louing kindnesse toward vs. Ia. 1. Thirdlie because we doe not pray in the name of Iesus Christe without whose intercession nothing is acceptable in Gods sight and through whom the father will giue vs whatsoeuer wee aske Io. 16. Fourthly because we pray more to satisfie our own lustes than to glorifie God more for temporal thinges than spirituall thinges Fiftlie because we vse much babling as though God did not know what we stand in need of except we set foorth our defects with an elaborat and rhetoricall kinde of oration and because we pray not continually but vse our inuocations by starts Sixtly because we are not so feruent as we should be nor so attentiue to the matter we haue in hand but suffer our thoughts to wander hither and thether whilst our tongues speake vnto God The efficacie of Praier FIrst it is as swift as thoght because it is no sooner conceiud in minde but it is as soone receiud of God Secondlie it is as pearcing as the sharpest steel for that it is no sooner vtterred in the servency of spirit but it straight way makes passage through the cloudes and firmament euen to the presence of god Thirdly it is the greatest and chiefest point of Charity that may be vsed for that at one instant by prayer we may shew our selues helpfull to manie thousandes yea to the whole worlde whereas by our bountie we can be beneficiall but vnto few Fourthly it is more victorious then the mightiest hoast of men or the gretest conqueror of the worlde in that with reuerence be it spoken it doeth as it were ouercome God himself who ouercommeth all things and at whose becke heauen and earth shake as appeareth by the example of Moyses Ex. 32.10 14 Likewise in Eliah we may read the great force and efficacie of praier who praied that it mighte not raine and it rained not for three years and sixe moneths And againe when he praied the heauens poured foorth their shewers 1. King 17 1 and chap. 18 45. At the praier of Ioshua the Sun and Moone stood still and at the praier of Hezechias the shadowe of the Dyall went back ten degrees 2. king 20 10 What Repentance is AS by faith we are stirred vp to beleeue Gods word to depend vpon his promises acknowledge his graces and to bee zealous in his seruice euen so when by sinne or the frailetie of our nature we fall from any of these duties to worke our reconciliation we must laie hold vpon true repentaunce which is a conuersion or turning again vnto God In which conuersion we depart from eulll beleeue the promise of forgiuenes of sinnes and studie to lead a new life according to the Lawes of God whereupon there follows these three good effects The first is a cleansing or deliuerance from sinne by the bloud of Iesus Christ 1. Iohn 17 The second is the imputation of the righteousnesse of Christ when as his obedience truth and innocencie by faith is made ours Rom. 5. The third is the acceptance into euer lasting life for whom the Lord iustifieth them also he glorifieth Romans
stones of the earth If from health sicknesse may destroy it If from multitude of friends are they not like water brookes that in summer become drie and in winter frozen If from sharpnesse of wit Semel infaniuimus omnes there is no man liuing but is guiltie of Follie. Pride likewise considered by his effects will appeare far more dangerous as the thing that bringes with it contempt both of God and men contēpt of God as appeares by his worde and by his iudgments By his word in that he saith He will resist the Proude and giue grace to the humble By his iudgments in that he spared not his glorious Angels but for their pride threwe them out of heauen to the bottome of hell Amongst mortall men also how seuerelie hath he punished pride Pharao and his hoast for that sin were drowned in the Red sea Iessabel hadde her bloud lapped vp of Dogges the King of Babell for seauen yeares space was companion with bruite beastes and Hammon executed vpon the same gibbet which he had prepared for Mardocheus the prouerbe is Pride goes before and shame followes Among men there is nothing likewise more odious for whom doe wee more despise more feare more grudg or repine againste than the haughtie and intollerable humor of proud men Naye it makes vs hatefull to our owne selues when looking backe into our corrupt nature we finde nothing wherof to be proud for our conception is sin our birth paine our life labour and our death necessitie How to auoide Pride The only and chiefe remedy against pride is humilitie for as by pride wee are banished from the presence of god so by humilitie we are recald vnto him againe because without humilitie no other vertue whatsoeuer is acceptable in his sight What humilitie is HVmilitie is the contempt and loathing of proper excellence of humilitie there are three degrees The first is to submit our selues vnto our superiors and not presume aboue our equals The second is to submitte our selues to our equals and not to pre sume aboue our inferiors The third is to submit our selues to our inferiours and to presume aboue no bodie The humility likewise of Christ and his holie saintes being sette before our eies may serue as a powerful remedy against the infection of pride For when wee consider that our sauiour Christ for our sakes left heauen for earth of God became man of a Lord a seruant and of the most almighty and most honourable suffered himselfe to be trodē down and crucified of the most abiect vile and base what reason haue we to bee puft vp with arrogancie knowing that if wee meane to raigne with him wee must likewise suffer with him Finis pride Of Couetousnes COuetuousnes is said to be the dropsie of the soule because the Couetuous man the more he hath the more still he desireth It is also a kind of bad motion whereby the diuell intiseth vs vnlawfully to withold our own goods or vniustly to couet other mens There are foure sortes of Couetuousnesse the first is to desire that which is another mans not caring how we get it by right or wrong or when with a deliberate minde we hunt after wealth and honor that so wee may the more commodiouslye feede and cocker our owne pleasures The second is when we study to get money wealth or fauour by wicked or filthie meanes The third is when we wil not restore that which wee knowe to be another mans whether we either founde it or that it was cōmited to our trust to keep The fourth is when we treasure vpp much wealth and neither vse it our selues nor imploy it to the benefit and releiuing of others Couetousnesse hath nine hands or hookes by which it snatcheth at the trash of this world NAmely Fraud Vnquietnesse periurie taking of bribes Sacriledge Theft Vsurie Rapine and Symonie Fraude what FRaud is by all kinde of craftie and coulourable meanes to vsurpe that which belongs not vnto vs. Vnquietnesse what AS well night as daie to be continually possest with care how to inrich our selues not relying vpon the prouidence of God who hath commanded vs to cast our care onely vpon him Periurie what PEriurie is when we call God to witnesse in a false and vntrue matter therby to win either credite or commodity as verie often times fals out amongst merchants and trades-men in persons that giue in euidence before maiestrats or in our priuate conference when without dread or reuerence to the name of God wee sweare by it Taking of bribes what TAking of bribes is to swerue from the true course of Iustice for the loue of golde or for rewarde to beare false witnesse against any man wherby three persons are at one time damnified and abused first God whose holie name is prophaned Secondlie the Iudge whom a lieng witnesse deceiueth and thirdlie the innocent person against whom he testifieth who commonlie by that meanes is vttterly vndone Sacriledge what Sacriledge is through a greedie desire of temporall goods not to forbere the defacing of Gods Temple nor the robbing of his ministers Theft what THeft is when we either priuily purloine or openlie extort from anye man whether it be by the highe waie side or in contention of lawe that so we may haue to satisfie our own couetous humors Vsurie what VSurie is when vppon the loane of any thing whether it bee money meat drinke or apparell we do couenant before hand to receiue backe againe more than the principall was which we deliuered foorth thereby to enrich or maintaine our estate and calling or when we ingrosse commodities or forestall markets thereby to procure a dearth and then to raise the prices of things as we list our selues 4. Reasons to disproue Vsurie FIrst it is against the law of Charity for whereas we are bounde to doe good one to another the Vsurer contrariwise hurteth where hee seems to helpe Secondly it is against the law of Nations in that ther is no nation but hath som Iniunction statute or law against it Thirdly it is against the law of nature for in nature it is monstrous that mony should beget mony being in it selfe a dead and sencelesse substance Fourthly it is expresly against the Law of God for hee hath saide Thou shalt not hurt thy brother by Vsurie of money nor by vsurie of corne nor by vsurie of any thing that he may be hurt withall Deut. 23.13 Fiue other reasons to shew the vilenesse thereof The first is because it is woorse than theft for a theefe stealeth but now and then but vsurie is a continual robbery The second is because it is worse then Iudas for Iudas solde Christ but once but the vsurer selleth him euerie minute Thirdly because Iudas restored the money againe which he tooke but the Vsurer will neuer restore that which he hath vniustlie taken The fourth is because it is woorse than death for Death killeth but the bodie onelie but Vsurie killeth both bodie and soule The
fift and last is because it is worse then hell for hell torments the wicked only but vsurie scourgeth and afflicteth both good and bad Rapine what RApine is a forceable and violent extorting of other mens goods thorough the vehemencie of a greedie minde as by oppression and such like the condition of which sinne is moste damnable in that it is alwaies subiect to the cursse and exclamations of the wronged and oppressed whose sighes and grones day and night solicite heauen for vengeance and reuenge Simonie what Symonie is when we giue or take reward for an enterance or admission into the ministerie of God or the profit thereof How to detest Couetousnes COnsider that the matter thereof which is riches is moste vile and abiect or else our Sauiour woulde neuer haue committed the purse to Iudas That Christe chose not his Apostles and best beloued from amongst Princes but poore fishermen That no man can serue two maisters God the world no more thaÌ„ the eie can at one time behold heaueÌ„ earth That riches for the most part are gotten with paine preserued with feare and lost with sorrow that many times they forsake vs liuing and neuer accompanie vs being dead That how much soeuer wee couet for possesse we can rightly saye no more is our owne than what will serue to feed and cloath vs. That the most couetous or wealthiest man is but as the mil wheele which though it turne all daye about yet at night is found where it was in the morning so howsoeuer we run about this vvorld for vvealth yet at our deaths vve shall be found as poore as vve vvere at our birth That as great burdens laide vpon the backs of trauellers hinder them in their iourney euen so much vvealth cannot be but a let and hindrance to vs in our voyage and pilgrimage to heauen That couetous men are but as camels that all daie carry the kings treasure at night are turned into a filthy stable being able to shevv no signe or appearance thereof but their galled backes That the death of a couetous man is ridiculous considering that al vvhich he hath so carefully scraped together may fall into the hands of his enemies or be spent of such as vvill neuer giue him thanks vvhilst he himselfe sittes in the shadovv of death and can shevv no remembrance of his great possessions but the gaules and sores of a disquyet conscience The miserie of a couetous person is very vvell described by the Heathen Poet Plautus vnder the person af Euclio vvho hauing hid much treasure in his house durst not go abroad for fear of robbing nor stay at home for feare of killing But vvith much more terrour is it set foorth in the booke of god vvhere it is said by the mouth of our sauiour that it is easier for a Cammel to passe through the eye of a needle then for a rich man to enter into the kingdome of heauen Achab desiring to be maister of poor Naboths vineyarde vvas punished not onely vvith the losse of his kingdome but vvith the deere forfeiture of his life The rich glutton in the gospell was so neare himselfe that he woulde not spare the crummes which fell from his table but in the end was carried naked to his graue and his soule was left destitute in the flames of hel fire without any hope of redemption How to auoid Couetousnesse The onely remedie against Couetousnesse is liberallity which is a distribution of those good things that are in our possession to the benefit of others for wee haue nothing which we haue not receiued from god ouer which we are but as stewards and therefore the bread which we couetously deteine in our hands is the bread of the hungry the garments which we lock vp in our chests the cloathing of the naked and the money in our bagges the treasure of the poore the bloude of which if they perish through our lacke of pittie and compassion towards them will be required at our hands In Liberality 10. circumstances are to be considered Frist we must so neere as we can giue to none but such as want Secondly our giftes must be profitable and not hurtfull Thirdly they must proceed froÌ„ a merciful affection and not from vainglory Fourthly we must not be more bountifull then our ability wil suffer Fiftly we must giue in due time without protraction or delay Sixly it must be done in secret Seauenthly we must be liberall of our owne proper goods lawfull not wrongfully gotten Eightly our charity must be voluntarie and from the heart not vpon compulsion or constraint Ninthly we ought not to vpbraid him at any time to whoÌ„ we haue bin liberal Lastly what wee giue we must giue freely and not in hope of rewarde or further recompence for so to giue bewraieth a couetous desire and no true deuotion Finis Couetousnes Luxurie LVxury may be called the leprosie of the soule and is an inordinate appetite of lasciuious fleshly pleasures There ate sixe kinds of Luxury The first is Fornication which is the vnlawful coyture or societie of one single person with another The second is Rape or rauishment when a virgin is defloured either with her consent or against her will for although it be with her consent yet it is counted rauishment in respect of the â—ainousnesse thereof by reason it violently breakes the lists of chastity and opens a gap many times to further vncleannesse The third is Adulterie when the mariage bed is defiled and this is of twoe sorts either simple as when the maried sinnes with the vnmarried or double when the married sinnes with the married The fourth is incest when the abuse of fleshly lust is committed by such as are of one kinred bloud or affinnity which sinne makes men of the nature of bruite beasts The fift is Zodomy which is of two sortes when man lusteth after man or man after beast and this sin in the holy scripture is ranckt with murder and called a crying sinne as continually soliciting and calling for vengeance vpon the offendors The sixt is the excesse of carnall action euen amongst the married which although it seeme lawful yet it offends god if it exceede measure or modesty There are nine forerunners of Luxurie The first is voluptuous eating and drinking the 2. scurrilous talke the 3. a discouered dug the 4. a naked brest the 5. frizled haire the 6. artificiall painting the 7. costly perfumes the 8. a rowling eie the 9. an vnsteady foote Appendants to Luxurie The appendants to Luxurie are these loue desire concupisence and iealousie Loue what LOue is an affection of the hearte wherby it lusteth after somthing to haue the vse thereof if the thinge be good it is called true loue if bad it is called concuspisence which is the mother of luxurie Concupisence what Concupisence is that kinde of loue which is accompanied with lust Loue is of two sorts True loue which is the loue to vertue or such an
affection of the hearte that imbraceth a man more for his own sake then for any commodity may be expected from him mercinary loue which is likewise of two sorts the first in respect of him that receiueth a benefit louing the person for the profite that comes from him and the second in respect of him that bestoweth a benifit when he doth it more for reward and recompence then for the loue of him to whome he doth it The difference betweene the loue of vertue which is called true-loue and loue of Concupiscence THe loue of virtue is without yrkesomnesse or intermission the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde The loue of vertue is without feare or care the loue of Concupiscence is accompanied with griefe vexation and labour The loue of vertue wisheth a like affection in all others as is in it selfe but the loue of Concupiscence harboureth euill Iealousie Iealousie what Iealousie is a feare which a man hath least another whome hee would not should enioy something which he striueth to keepe peculiar to himselfe and this may be good or bad according to the obiect whereon our fancie or desire is fixte Desire what DEsire is the delay which is made between our liking conceiued of some good thinge and the fruition of the same The effect of Loue. The effect of Loue is of manie to make one as chiefly appeares bv marriage whereof there are foure kindes Marriage of honour mariage of loue mariage of labor mariage of griefe Mariage of Honor. MAriage of honour hath three degrees the highest between good and mans nature the middle most betweene God and the soule of man vnited by grace and the fruition of glory the lowest betweene God and his Church when they are both made one mysticall bodye and these three kindes of marriage are supernaturall and appointed of god after an vnspeakable manner Marriage of loue MAriage of Loue is a faithfull contract betweene a good man and a vertuous Woman or the coniunction vnitie and society of religious and zealous people grounded vppon Grace peace and Concord Mariage of Labour MAriage of labour is when any mā or woman marrieth more for couetousnesse and lust than for Vertue chastitie or good report or where two are matched together betwixte whom there is no equality of age birth or manners Marriage of griefe MAriage of griefe is the coniunction and familiaritie betweene the Wicked and reprobate whereof still ensueth wretchednesse and miserie The preseruation of mariage THe preseruation of mariage consisteth in the dutie of the Husband to the Wife and of the wife to the husband The dutie of a Husband THe duty of a Husband towarde his wife must bee confirmed by these nine circumstances First in louing hir aboue other women Secondly in gouerning her graciously Thirdly in perswading her more by reason than authoritie Fourthlye in not vsing her roughlie or iniuriouslye before others Fiftly in admonishing her often Sixtly in reprehending her seldome Seauenthly in striking her neuer Eightly in prouidnig for her carefullye lastlye in louingly deuiding of his authority with her especially in matters that concerne her sex The duty of a wife The dutie of a wife toward her husband standeth in these obseruations following First she must loue him and none other but him Secondly she must not depend too much vpon her wealth beauty or nobilitie of birth but haue her chiefest care bent vpon those things that sitte nearest to her husbands hart as the integrity of manners and mildnesse of behauiour and conuersation Thirdly as the Persians when their enemies came rushing vpon them receiued them with silence and contrariwise if they were set vppon with silence made head againste them with open mouth euen so a discreet Woman must hold her peace when hir husband exclaimes with choller and contrariwise if hee vtter not a worde she must labour to cheere him with comfortable speeches Fourthly she must not discouer her husbands imperfections Fiftly she must not vpon any displesure forsake her husbands bed Sixtly she must be free from all suspicion of incontinencie Seuenthlys she must be no gadder abroad Eightly she must be modeh in attire Ninthly shee must be secret as touching houshold wants and affaires Tenthly she must be ashamed to vtter anye dishonest speeches floutes or iestes or to giue eare vnto them 11. She must be patient and wink at many things done by her husband 12. She must be carefull to bring vp her children 13. She must be faire spoken and curteous to her neighbours 14. She must apply her hands to good huswiferie and her mind to the knowledge vnderstanding of gods word Lastly she must not forsake her husband either for sicknesse pouerty or any other casuall affliction How to detest luxury COnsider that the obiect whereto it tendeth which is the corporall fruition of vnchast persons is thogh candied with a faire outside inwardly the receptacle of vile and corruptible basenesse That lust is neuer satisfied but alwais poore euen in plenty That the pleasure thereof is momentary but the punishment eternall That it defileth the temple of the holy ghost which is mans bodye consecreated vnto Christe by his precious bloud That it is no sooner enioyed but it breeds annoy that it weakens the powers of the soule and filles the body with many diseases that it shortens the life and shadowes a good report That there is not so riche a treasurie but Luxurie will draw it dry that it is a fire whose substance is Gluttonye whose flame is pride whose sparcles are corrupt speeches whose smoke infamy whose ashes filthinesse whose end is hell Remember the iudgementes of God executed vpon lustfull persons as the sudden death of Onan the plagues sent vpon Abimeleck king of Egipt thogh but in thought he pretended lewdnes toward Sara Abrams wife the sworde of dissention that neuer departed from the house of Dauid for taking the wife of Vriah the violent death so Ammon by his owne brother and many other examples which may terrify bring vs in detestation of his sinne How to auoide Luxurie The best remedy againste Luxurie is Chastity which is of foure sorts eyther of Nature as of such as are borne Chast or by Artes of such as are made chast by men or by praier and industry as of such as haue made themselus chast for the kingdome of Heauen or by marriage as of such as liue chastly in Wedlock Mat. 19.12 Chastity what CHastitie is the brideling of lust vnder the yoke of reason or a cleere disposition of the bodye without the filth of concupiscence it is the beauty of the soule the ioy of heauen and the best Iewell on earth To preserue which Iewell without flawe or blemish is to auoid the causes wherewith it is foild as first to cast out of the minde all wicked and vnchaste thoughts Secondly to auoide filthy communication Thirdly not to frequent the company of lewd and lasciuious persons
treasure both in heauē and earth yet voluntarilie fasted forty daies and fortye nightes and of Iohn Baptiste whose best delicates was but Locustes and wilde honny And of the apostles that so awed their bodies with temperate diet as they were glad to pull the eares of corne to satisfie hunger We read that Gallen was a hundred and twenty yeare old and when it was wondred how hee liued so long hee made answere that he neuer rose from his table with a full stomach The Egyptians vsed in the midst of their banquets to bring in the anathomy of a dead body dried that the horror thereof might keepe them within the bounds of temperance so that for the bodyes health and for the vigour and alacritye of the soule there is nothing better then fasting nor any thing worse or more fatall than this sinne of gluttonie Of Wrath. WRath may be called the frenzy of the soule and is defined to be a vehement motion of the hart tending to reuenge whereby the bloud boiling exceedingly sendeth vp hot and burning vapors to the braine so that reason is smothered and the wil made obedient to the affections Of Wrath there are eleuen branches MAllice Furie Impatience Malediction Blasphemy Reproch Reuenge Contention Threatning Crueltie and Murder Mallice what MAllice is a kinde of anger deeplie rooted in the hart and closely concealed til opportunity serue to do mischiefe the contrarie to this is clemencie soone forgetting and easily pardoning an offence Furie what FVrie is a chollericke passion of the minde which presentlie breaketh foorth into violence either by worde or deed and is deafe to all trueth and reason during the time it is in heat the contrarie to this is meekenesse whereby we are hardlie mooued to anger Impatience what Impatience is an easie inclination to wrath or anger and it happneth three maner of waies First when the minde stirred vp by offence inuolueth it selfe in manye bitter cogitations studying how he may be reuenged on him with whom he is displeased Secondly when the minde surcharged with vnkindnesse breaketh forth into disordered clamors and confused speeches Thirdly when we grudge and repine at the harmes calamities sicknesse or other euils inflicted vppon vs by god not remembring that for three causes wee ought rather to reioice first because tribulation is the badge of a christian souldier and it is more honor for a souldior to be in battell then to hide his head in a Castle or fortresse Secondly because in patient suffering of afflictions we are made like vnto our captaine Chirst and to bee lyke him is the greatest glory Lastly afflictions are a sure testimony vnto our consciences that wee are the beloued of God for whome the lord loueth he correcteth The contrary to impatience is patience which is a voluntarie and longe suffering of affliction and hard extremities for the loue of vertue and honestie Malediction what Malediction is when through wrath or anger we cursse banne or wish euil to another which sinne I finde to bee very detestable for these three reasons First in that for the most part curses redound vppon the head of him that curseth Secondly in that the euill doer is rather to be praied for than to be cursed considering that to curse is to heape more euill vpon him whereas he had enough and too much before And thirdly in that it is so vnlawfull a thinge as that it is not permitted against the diuell much lesse against anie christan as appeares by the example of Michael the Archangell whoe when he stroue with the diuel aboute the body of Moses he did not reproue him with cursed speaking but onelie said The Lord rebuke thee Sathan The contrarie to malediction is benediction or blessing when wee wish well to all men yea vnto our enemies Blesse them that curse Do good to thē that hate Blasphemie what BLasphemie is a reuengefull intent vttered against God himselfe thorough opprobrie and contumelious speeches which for fiue causes is held a most horrible sinne First in respect of the greeuous punishment which god himselfe did set downe against it in the old Tastament which was stoning to death Secondly in respect of the ingratitude of the blasphemer that dishonoreth god with that member of his bodie in which god hath honoured him aboue all other creatures namely his tongue Thirdlye in that the blasphemer is more wicked and rebellious then al other creatures for all other creatures doe praise and magnifie their creator according to their kinde declaring his power wisdome goodnesse and omnipotence but the blasphemer dooth not only neglect that dewty but what in him lies contriueth to make a scorn of his name and dignitie Fourthly in respect of the peruerse disposition of the blasphemer which attributes to himselfe that good which he doth but the euill which befalleth him he ascribeth vnto God whereas contrariwise euils doe fal vpon vs thorough our owne desert and whatsoeuer is good proceedeth only from god Fiftly in thar the diuel speaketh in blasphemers for their wordes are so horrible and full of terrour as no man of any conscience or hart-feeling pitty can indure their speeches but will be moued to stop their eares againste them the contrary to blasphemye is Sanctification adoring and worshipping the name of God neuer presuming to haue it in our mouthes but with great and singuler reuerence for as it is written our God is a consuming fire and will not hold them guiltlesse that take his name in vaine Reproch what REproch is an imperfection whereby we are moued to scorne check or deride another man either for the defect of minde or bodie or when we studie to detract or speake euil of a mā behinde his backe the contrarie vnto this is humility or vprightnes of heart and toong giuing to euery one a good report for therefore hath god in the creation of the tongue obserued these foure thinges First he hath made it tender and soft to signifie our wordes should be of like temper Secondly he hath tyed it with many threades and stringes to restraine and bridle it Thirdly it is euery way blunt where by we are admonished that our words ought not to be pricking or hurtfull And fourthlye it is inclosed with a quicke-set and strong rampier of teeth and gummes and with lippes which are as gates to shut it vppe for feare it should take too much liberty Reuenge what REuenge is to take the rod of Iustice out of gods hand and our selues to render euil for euill which is very absurde considering that it is the soule which offendeth and we haue power ouer nothing but the bodie like him that breakes the sword and suffers him that gaue the wounde to passe awaye without blame or preiudice the contrary to reuenge is lenitie and mildnes forgiuing euery one as we looke to be forgiuen our selues Yet is not reuenge altogither forbidden maiestrates may vse it for they are as Gods substitutes prouided they do not execute it as caried away by their
other If these men were so desirous of wordly honor and the transitory commodities of this life how muche more paineful ought we to be for the obtaining of heauenly honor the wealth and riches that shall neuer fade To the which God for his mercie bringe vs Amen The Genealogie of VERTVE THe first thing that requireth our consideration in this Genealogy of virtue is to know the parent or first originall frō whence this glorious Impe and ofspring of happinesse takes her beeing For as in the descent and pedigree of men it is held an honourable thing to be deriued from worthy parents so to make the excellency of Vertue more noble and respectiue in mens eies is to shew that she is no meane borne personage but sprung from the mightye king of heauen and earth euen God himself For proofe hereof we haue both Nature and Scripture Whoe hath euer seene Figges to spring of Thistles or grapes of thorns Good fruit is gathered from good trees no man ought to thinke that any perfection or excellent guift tending to the beauty and blessednesse of this life such as virtue is doeth proceede or hath his begining from anye other then the father of lightes which being so let vs pay vnto her that tribute of loue and reuerence which we owe vnto her let vs reuerence her for her nobillity and loue her for the infinite treasure of goodnesse that she brings with her Comming thus like a royall princesse the second thing to be considered is where she makes her throne of rule gouernment not in anie base corner of the world but in the heart of him that is the ruler of the worlde Soloman would not erect a throane vnto himselfe but of pure gold no more wil virtue but of the heart of man as she is her selfe excellent so will she haue her seate agreable for of al creatures man is most excellent The third thing to be considered is the quality of her gouernment she is not tyranous bloudy or cruell but gentle meeke and gracious making the place where she raigneth a paradice and the parties ouer whom she raignes Peerlesse Shee bringes with her peace of conscience and quiet of soule arming her subiectes with invincible power againste the force both of domesticall and forren enemies Domestical which are the perturbations and wilde affections of the soule as Ambition Anger Sloth Pride Couetousnesse and such like and forren as shame or sicknesse pouertie persecution old age imprisonment and death c. The 4. thing to be considred is the continuance of her Kingdome it is not momentarye but eternall and to such as imbrace her for their Soueraigne she plats a wreath of immortality earthly Princes may giue externall happinesse which for an age or so may happilye indure but she investeth her friends and louers with that blessednesse that neuer shal haue end Plato was woont to say that the difference of Virtue compared with the Pompe of the world is so great that if it were put into one skale of the Ballance and virtue into the other this would ascend vp to heauen and the other touch the center of the earth The fift thing to be considered is her Lawes and statutes they are not such as Dracos were writ in bloude but drawn with a soft and gentle hand vsing rather perswasion than compulsion faire intreaty rather than foule inforcement The sixt and last thing to be considred is to whom she prescribes her Lawes and Statutes which is not to a creature dull and vncapable but to an essence deuine and apt to conceiue which is the soule of man created after the Image of himselfe And this is the kingdome she labours to beautifie and the Gardens she faine would plant with all manner of sweete and odoriferous flowres Nor doth she stand in need as other Princes doe for the helpe of nature or anie coniugall societie of a second person to the propagation of her posterity but is in her selfe like a fountaine fruitefull and ful of increase But before we come to the perticuler issues that flow from this rich spring it shall not be amisse to consider how necessarie it is for man to be made a subiect of virtue How necessary it is to be made a subiect of Virtue THe sinne of disobedience committed in paradice hauing depriued all mankinde of that happinesse whereunto they were first created as their bodies by that occasion were left a prey to manifold misseries and infirmities so their soules before in their affections vpright and without blemishe haue euer since vndergone so greate a change and alteration as in stead of quiet setled contemplation they are filled with manye furious and turbulent perturbations Loue turnes to lust Anger to fury Iustice to seueritie Wisedome to curiositye Desire to couetousnesse Hope to presumption Liberalitie to Prodigallity all which being in their owne Nature good doe euer since that first corruption laye holde vppon vs tend to the worser part and are become euill So that least man should faint vnder this heauye burden of calamitye and fall headlong into destruction God of his infinite mercy hath ordained a meanes if not altogether to cure yet to redresse these imperfections which is virtue For with virtue and the instructions proceeding from her we learne to moderate our passions and affections by keeping them that they break not out into excesse or defect as when we so bridle loue that it tend not to lust Anger that it turne not to fury Hope that it presume not and liberalitie that it play not rhe prodigall and so of all other affections For which cause it is very requisite we should submit to be vnder the rule and authority of so happye a guide and Schoole-Mistris How to be prepared to come to Vertue THere are 2. principal good things to be followed and pursude of men in this life vnder which all other good things are contained God which is our soueraigne good and virtue which is the meanes to attaine to that good As the Romans did builde their Temple of honor in such sort that no man could haue accesse into it but first hee must come through the temple of vertue euen so we may say of the temple and pallace of heauen there is no looking for entrance there except we first passe thorough the gates of piety and vertue here This was the reason that moued Aristotle to say that man was borne Ad intelligendum agendum Man by creation had this propriety assigned him to labour for knowledge and not so only but being furnished therewith to endeuour to set it forth by action and conuersation For as to be ignorant is a thing contemptible so is it farre more odious to knowe much and practise little to be rich in Science and poore in Conscience The meanes therefore wherewith we must be furnished to come to vertue is a willingnesse and loue to the studie of Philosophy What Phylosophy is PHylosophie is a profession and exercise of
that wisdome which is the knowledge of Diuine and human thinges which we may deuide into twoe partes Contemplatiue and Morall Contemplatiue which containeth the knowledge of God and his works and morrall which teacheth vs howe to liue well and how to shew our selues helpefull and officious to the world How to know God GOd doth reueale and as it were make himselfe visible vnto vs after two manner of waies first in the booke of his word by the mouthes of his holy prophets Apostles and Patriarches and secondly by the book of nature in the whole frame of heauen and earth which wee cannot behold but we must needs confesse that neither heauen hath his motion the sunne and moon their light the earth his fruitfulnesse nor the sea his waters but it comes to passe by the power wisedome and prouidence of one supreme creator and preseruer which is God And as the contemplation of his creatures is a forcible argument to beate into vs the knowledge of his deyty so the behoulding of no one creature helpeth more to that ende then the consideration of our owne nature How to know our selues SOcrates the Prince of Philosophers greatly condemned the students of his age in that they toyled so much about the knowledge of external things and neuer had anye care to caste an eye vnto that which was internall meanning that all their studye and labour tended to the marking of the revolution of the heauens and other naturall causes vppon earth but neuer were solicitous or troubled about their owne nature but as his opinion was so let ours be that wee cannot come to the knowledge of God which is the end of our cteation and being knowne to glorifie him than by the knowledge of our owne nature Therfore to know our selues and our owne nature is to consider that we are compounded of a bodie that is earthly a soule that is heauenly of a body that is palpable to be felt and scene and of a soule that is invisible and not subiect to externall sense of a body that is mortall and must die and of a soule that is immortal that shall neuer dye and that at first we were created vpright both in soule and body but since through sinne we are become deformed both in soule and bodye And although we might heere take occasion to speake of the excellencie of the composition of the partes of the body as a thinge full of admiration and many deepe secrets in nature yet because the more principall parte of man which is the soule is the only obiect of the matter we haue in hande wee will passe ouer the great knoweledge that might be hadde in viewing the corporall frame and onely tie our discourse to the spiritual essence which beeing the harder and more difficulte matter by how much it is more excellent than the other therfore once looked into though but sleightly we shal the sooner come to the knowledge of the whole What this knowledge of ourselues doth worke in vs. THe knowledge of our selues doeth worke in vs a two-folde effect a meanes to be humbled and a meanes to glory and reioice To be humbled in respect of the sense and feeling of our vanity and to glory in respect of the mercy of God by whose grace we recouer our selues from the daunger of vanity for our sicke soule being lost to perdition is reuiued and quickened againe by regeneration What the Soule is THe soule cannot be known as it is but by the craetor that made it by reason that in vs there is no nature more high or excellent to comprehend it all the knowledge that we can haue of it proceedes from those effects which it doeth manifest in vs and therefore we cannot giue any absolute definition of it But according to the effects we may thus describe it The soule is a spirit which giueth life to the body whereunto it is ioyned and which is capeable of the knowledg of God to loue him as being meet to be vnited vnto him to eternal happinesse In that it is a spirit it confutes their oppinions that thought the soule did proceed frō the tēperature and harmony of the partes of the body but in that it giueth life it confutes their oppinion that thought it was mortall and that with the death of the body it likewise perished But the soule is as far frō perishing being seperated frō the body as an expert musition frō losing his skill being bereft of his instrument Others there are that thinke because man liueth no longer then he hath breath on because losse of bloud bringeth the losse of life or because in death they perceiue no difference betweene men and beastes that therefore the soule is nothinge else but bloude or a puffe of wind But these men haue no further insight into the soule than is conceiued by their externall sense A minde refynde and eleuated aboue the earth findes that the soule is the Image of God who is a spirit and eternall therefore the soule of man must be a spirit and eternall for there is alwayes an agreement betweene the Image and the thinge of which it is an Image How the soule is celestiall THe soule is celestiall not in that sense as if it were a parte of the substance and nature of god him selfe but it is saide to be celestial in 3. respectes First to shewe a difference betweene the soule of men and the soule of beastes Secondly in regard of the agreement which it hath with the deuine nature through immortalitye Thirdly in respect it approcheth neerer to the nature of god thē any other creature except Angels and yet Angels are not of the nature of God neither for they are not immortall of themselues but haue their immortaltty and their superexcellencie of God who both giueth it vnto them and preserueth them in it and can if it please him depriue them of it How the soule is in the body THe soule is in the body not as proceeding from the generatiue seed or the commixture of the humours for then the soule should be corruptible as they are but the soule is in the body by infusion of God the creator after that the parts of the body are already framed fashioned and that by no other vertue but by his own omnipotent power so that we must thinke when God inspired a soule into Adam he made not a blast of his own nature nor of the ayre round about him but euen of nothing who being himselfe incorporall made the soule also incorporall but yet he being vnchangable made the soule mutable because himselfe being vncreated made the soule a creature Vpon this may rise a question that if the soule be infused and created of God and comes not by propagation from our parents whence hath it then the pollution which we call originall sinne It were horrible to say it were so created knowing that all the workes of God are pure and holy and from the body it cannot come
for the bodie infectes not the soule but the soule the body whose instrument it is Wee answere that as the soule is infused by god in that respect it is clean without spot but so soon as it is entred vnder the line of the children of Adam it is presently made subiect to the curse which God laide vppon Adam and his posterity and so becomes guilty of originall sinne The difference betweene soule and Spirit BEcause these words are often times confounded it shall not be amisse to know their difference By the soule we may vnderstand man as he is born hauing the vse of the annimal naturall and vitall powers and by the spirit whatsoeuer grace and knowledg is giuen vnto man by God so that by soule we may vnderstand man as he is in the corruption of his nature and by spirit as he is regenerate and borne anew There is also another difference which may giue some light in maner to discerne between these twoe names which is this Soule is a word more general than spirit for it may be attributed to other creatures as well as to man As hearbs plants tree haue haue onely a vegetatiue soule Sea-spounges cockles and such like haue onely a vegetatiue and sensetiue soule brute beasts haue a vegetatiue sensetiue and cogetatiue soule for they do not onely growe increase and haue sence and feeling but they likewise are indued with cogitation knowledge and memory how to preserue their liues guide and gouerne themselues according to naturall inclination but the soule rationall and regenerate by the grace of adoption and therfore called a spirit is onely proper to men and inriched with immortality How the soule is immortall THat the soule is immortal appeareth by some reasons before aleadged as that it is the Image of god who is imortal therfore hath som agreement with him in that respect but for further assurance we haue scripture her owne properties In the booke of Gen. 2.7 it is said God made man a liuing soule that is immortall In the gospell after S. Mathew Christ admonisheth his disciples that they should not stand in feare of those that kill the bodie meanning bloudy tyrants but could not kill the soule whereby it is manefest the soule liueth after the bodie Likewise in the gospell after S. Luke 16.22 the begger dyed and his soule was carried into Abrahams bosome And in the 23. of the same gospell the 43. verse our sauiour christ said to the repentant theefe This day thou shalt be with mee in Paradice meaning his soule and not his body which words he would not haue vttered if the soule had perished with the bodie and not been immortall Many other places might be recyted but if these seeme insufficient so wil the rest Further the soule appeares to bee immortall by her owne properties first in that it giueth life to the body and is so farre from corruption that so long as it bides therein it preserues the body from corrupting Secondly in that it is in continuall motion and neuer ceaseth whether wee sleepe or wake walke or sit still to apprehend think or ponder vpon something in a moment it wanders through the heauens compasseth the earth and crosseth the broadest Seas Thirdlye it may be thought immortall in respect of that propertye which it expresseth in the mindes euen of Atheistes and heathen men who notwithstanding they not beleiue or deny the immortality of the soule yet the deuinity of their souls with in them working to the contrary make them balke their owne opinions and by the monumēts which they set vp to continue their name remembrance bewraies the soule to be immortall because in that respect they plainly shew a feruent desire to liue for euer Why some beleiue not the immortallity of the soule THe reason that moues them heareunto in some is the blockishnes of nature who obstiniately refuse to beleiue any thing but what they may be able to comprehend by their outward sense And againe some are so peruerse as they wish not only their soules were not immortall but that there were no god nor any other life to the end they might haue no Iudg but that this life might end with their delight the soule vanish with the body But here may rise an obiection If the soule be immortal why is it said in scripture euerie soule that sinneth shall die the death And againe it appeares by manie places that the soules of the wicked shall suffer eternal death We may answere that the soule is said to dye not that it is quite bereft of any beeing but for that it is for euer bannished the ioyes of heauen which vnto the soule is accounted death as the bannishnement of the soule from the bodie is accounted the bodies death What makes the soule mortall and in danger of such a death THe first thing that indangers the soule with mortality is originall sin which sinne by regeneration of holie baptisme being remoued the next thing that indangers it is the passions and affections of the soule which fall backe into their first corruption by spurning against vnderstanding and reason the soueraigne faculties of the soule which are spirituall and intelligigible stirring vs vp to virtue to pietye and godlinesse and by yeelding obedience to the sensual and inferior facultie of the soule which is the will who by reason it is neerer and more famillier with the corporal senses then vnderstanding therfore rather consenteth to the Lawes of the members which are full of ignorance frowardnesse miserie shame death and condemnation than to the workes of the spirit which are loue ioy peace long suffering gentleness faith meeknesse temperance and such like The difference betweene vnderstanding and the will and affections FIrst they differ according to the place and situation which they haue in the bodie of man Secondly according to the time wherein they are imploide and thirdly according to the dignitie of their offices They differ according to their situation in that vnderstanding hath his seat in the braine and the will and affection in the heart And this is the reason that we se many men indued with great knowledge of diuerse good and virtuous thinges but haue no willingnes or affection to follow after them or to shew them in their life and conuersation because their hart and their braine their will their vnderstanding agree not Likewise we see others to haue a will to do well yet because they want vnderstaning knowledg to discern what is iust they faile of the execution thereof Secondly they differ according to the time wherin they are imploide in that vnderstanding alwaies goes before and the affections follow For we cannot hate or loue vnlesse we first know the thing which is to be hated or loued Thirdly they differ acording to the dignitie of their offices in that vnderstanding sits as a King to commaund and the wil and affection stand as subiectes to obey For as God hath