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
the minde Also froÌ„ his pietie and Fatherlie loue wherewith he embraceth his children prouiding for their profit and health and therefore is called Father So saieth GOD by Ieremie thou shalt call mee Father and shalt not cease to goe in after mee Ietem 5. Malâ—ch 1 Esay 63 And againe I am become the Father of Israell and Ephraim my firste begotten I will bring them thorough the Riuers of waters into the right waie and they shall not dashe their foote against a stone that is they shall followe my steppes accompanie mee and doe after my will and I will keepe them safe in all their waies that no hurte shall happen or come vnto them no wronge destruction nor calamitie shall light vpon them Moreouer â—say 6 Esaie recordeth honourable and triumphant titles which GOD the Father giueth to Christ to the ende euerie one shoulde knowe what profit our Sauiour Christ hath brought vnto vs by his natiuitie death resurrection and assension into heauen for thus doeth the Prophet declare the magnificence honour glorie renowme power and greatnesse of Christe of vvhich there is none but redowndeth greatlie to our vse and profit where he is called Emanuell that is God with vs. Ierem. 5 Esay 7 â—say 9 A child is born vnto vs a son is giuen vnto vs who is the chiefe of all whose name shall bee called wonderfull Counsailour the mightie God the father of the Worlde to come and the prince of peace Innumerable and infinite are the thinges that may be applied to his great maiestie nay rather which hee attributeth to himselfe Math. 9 Esay 40 Iohn 10 Psal 78 1 Pet. 2 Iohn 15 For he calleth himselfe a phisition because he healeth mens mindes and bodies cureth both the invvard and outward vices Hee also calleth himselfe a shephearde because with great care and watchfulnesse he ouerseeth his flocke and gathereth togither the lost sheepe and feedeth and nourisheth them with the wholsome food of his worde So Christ calleth himselfe a fruitefull vine his father the Husbandman and vvee the branches cleauing to the vine whom he pruneth and cutteth awaie the vnpro fitable branches that is he cutteth off our vain lustes to the end vve might bring forth more fruit but those that he findeth vnfruitful and yeelding no yearelie increase by which metaphor hee meaneth those that bring forth no fruites of faith as vnprofitable and dry branches hauing no sap he casteth into the fire Paule vseth the like metaphor taken from tilling the ground and building a house 1 Cor. 3 for taking awaie and quenching the discordes vvherein the Corinthians were intangled and waxed proud with the names of their teachers enuying one another as wee see the like in this our age he warneth them all that if they had learned anie sound doctrine they should not attribute it to the ministers but confesse they receiue it from God the author of all good thinges We saith he are fellowhelpers and as it were laborers hired to doe the worke of the Lorde let vs approue our labour to him and lette our paines appeare vnto him Yee are the husbandrie and ground of the Lord which we make fruitfull vvith the seede of sound doctrine yee are the edifice building which ariseth to his glorie Moreouer that vvee may speake more of that which belongeth to the greatnesse maiestie of God there can nothing be thoght vpon or conceiued in minde so high mightie famous excellent notable and reuerend and to bee short nothing for nuÌ„ber or any other vertue so perfect which may not deseruedlie be applied to God His wisdome whereby he ruleth all thinges in this vvorlde Psal 31 32 103 146 Ephâ—â— 2 Esay 25 Prou. 1 preseruing and keeping it by his vnsearchable counsell and prouidence is incomprehensible not to be expressed infinite so that the order and course of so great things doth rauish al men with an admiration and loue of the maker His fortitude strength and power wherewith he ouerthroweth the enimie and vpholdeth the godlie is vnconquerable and cannot be ouercome For there is nothing but yeeldeth to his power there are neither castles bulvvarkes and fortresses be they neuer so strong but yeelde to his power Psal 18.47 84 16 22 144. His iudgement and iustice wherevvith hee distributeth to euerie one his owne and according to his vvorthinesse deserts revvardeth him is right lavvfull holie syncere laudable and of great equitie so that he deserueth blame of none vnlesse it be of such as are of a corrupt iudgement His mercie clemencie and gentlenesse which is largelie declared by all the prophetes Psal 32 56 Col. 1 is endelesse and excelleth all his other vertues For all those that feare his iustice flie to his mercie as to a sanctuarie and desire his ayde it taketh desperation from their fearefull mindes by it the spirite the comforter dooth make glad and vphold them that are readie to fall and planting in them a hope and faith to obtain saluation driueth them to the throne of grace where they finde mercie and as the Dutchman saith Remis ende quiit scheldinghe van misdaet that is Remission and forgiuenesse of sinnes Hebru 4 so that nothing can bee imputed to them nor accuse them to death Which when Paul did pro oue in himselfe being made of a persecutor an apostle he thus strengthneth the wauering and doubtfull mindes of men prouoking them by his example to the mercie of God When first saith hee I was a persecutor 1 Tim. 1 Iohn 16 blasphemer and outragious I obtained mercie for that which I did ignoranthe through vnbeliefe that is vvanting faith and not knowing the vvil of God For he thoght he did God good seruice in persecuting the christians But to the ende almenne might knovve the reason of their faith and that euerie one might bee assured all sinnes are satisfied by the bloud of Christe to them that beleeue Paule constantlie and firmelie pronounceth This is a true saying and vvorthie of all menne to bee embraced that Christe Iesus came into the vvorlde to saue sinners whereof I am the chiefe But therefore didde I obtaine mercie that in me firste hee might shevv his clemencie to make me an example to those that shoulde after beleeue in him to eternall life that is in hope and expectation of the kingdome of heauen Which benefite seeing it ought wholie to bee attributed to our Heauenlie Father vvee ought not to defraude him of his due praise and commendations To the king sayeth hee immortall of this worlde inuisible and to the onely vvise GOD bee all honour praise and glorie world without ende Amen 1 Pet. 1. Peter also giueth the like praise to god the Father of our Lord Iesus Christ for the mysterie of our saluation who according to his abundant mercy hath regenerated vs into a liuely hope by this the Ie. Chr. is risen again froÌ„ the dead into an imortal inheritaÌ„ce vndefiled vncorrupt and laid vppe in the
hath also had the name With sound of lute and pleasing words to moue stir the stones And lead theÌ„ where so ere he wold such force had wisdom once To seuer each mans goods apart the sacred from prophane To prohibite adultery and wedlocks rites explane To build vp townes make good lawes which were ingrau'd in wood And thus they honord Poets once and verses that were good Of the vse and profit of Histories Chap. 15. SEeing that a historie that is a faithfull narration of thinges done hath no lesse profite then delight for besides the pleasure we take in reading it doth it not bring vnto vs also most plentifull fruites of wisedome Therefore it is verie meet and requisite that euerie man do exercise him selfe therein For that the fruite of a historie is verie great Titus Liuius incidently declareth in these words It is a historie that in the knovvledge of things is most profitable and fruitfull there mayst thou see and behold documents of al examples laid vppe as it were in some excellent monument thence mayst thou gather that which thou thy selfe and thy familie may imitate and there mayest thou finde waies how to auoide bad enterprises and dangerous euents And when one demanded Zenâ— by what meanes a man may bee happie if saith he thou behold attentiuelie the age that went before thee that is If thou diligentlie marke the Noble acts of thy Elders and their excellent vertues For a historie as Ciâ—ero saith is the light of truth the keeper of time the life and strength of memory the mistris of our life the messeÌ„ger of antiquity in which al things are written finely and plentifully and as it ought to be faithfullie according as it vvas atchieued and doone And as for the holie Bible doeth it not lay open vnto vs a large field of Histories and shevve vnto vs plentifullie thinges done of olde From vvhence vvee may gather profitable instructions and fitte patternes of a good life of which manie of them do laie open to our eies and vnderstanding the vvonderfull iudgements of God and doe vvarne euerie one of vs hovv detestable a thing before God is Idolatrie the contempt of gods word the irreuerent regarde of him and the truste in any other but him alone Of Comedies Chap. 16. A Comedie is a neere kinsman to a hystorie and a glasse of mans life in vvhich one may see and behold his maners affections the expresse image of all his life vnder the person of another man and may marke and obserue thereby his ovvne vices and vertues yea and that as Tullie sayth after a pleasant elegant ciuill wittie and mery fashion vvhich kind of exercises almoste all Nations vse in their ovvne tongue and that sometimes vvith such a large scope and libertie of speech that as Horace saith libertie among players became a vice because they vvere thereby more prompt to follovv vice For they did not in this their libertie onelie defame the common and base sort of people but also disquieted rulers and great menne euen in the open Theaters of their Cities and sharpelie taunted them in vnseemlie rimes Yet if they had done this thinge without anie reproch or staine of the good name of them that were good and had not so inueyed against them with their seditious verses but had sharpened their tongues against them onely that had deserued it then might it seeme tolerable because the touching of suche sores might perhaps haue brought the sicke to repentance and haue put them in mind to haue regarded their duties The Dutchman cals this licence Batementen that is in English Priuate plaies and the rime or meter their Enterludes end in Rym oft Dychte that is rime or meter Now these delights and pleasures of vvit ought to be learned betimes while we are young and not after vve are stricken in yeares because these studies agree best vvith flourishing youth albeit the auncient may sometimes delight themselues therevvith hauing had a good smacke of it before in their youth For those thinges that are wholsome and profitable to vertue and honestie let not him that is growne to a good age no nor hee that is olde and farre stricken in yeares be ashamed to learne for to learn good things there is no time too late and to forsake vice neuer out of season Of eloquence and the art of speaking which is needeful and profitable for all men what Language soeuer hee speake Chap. 17. RHetoricke or the Art of Oratorie whose office is to speake aptlie distinctly finelie and with choise words and graue sentences to intice and inflame the minds of his auditorie is most needfull and profitable for such as execute the office of preaching rule in a Commonvvealth beare the office of Magistracie for such as are appointed to bee Maiors or sherifes in Cities and which must liue among discordes strifes in a campe sedition and vprores in a Citie and Commonwealth vvhose parts it is and whose authoritie requireth to appease the furious minds of a â—ude multitude and to rule them with good counsell words of authoritie For subiects are not alvvaies brought to obedience by threatninges feare violence crueltie svvord and punishment no they must not go so farre vnlesse the matter cannot be appeased without those bloudie remedies but they must be reclaimed from wicked enterprises to their duties by faire words holsome exhortations and countenances ful of grauitie and constancie The selfe-same wisedome and discretion ought maisters of families to vse tovvardes their seruantes and teachers of children tovvardes their schollers To what Artes the studies of humanitie do open vs the waie Chap. 18. THe studies of humanitie and liberal sciences doe not onelie polishe the toung with intising wordes and sweet sentences but also auaileth to get the proâ—itable and necessariâ— Artes of this life to wit Physicke Surgeriâ— and the Ciuill Lavve and in which the minde of man taketh great ioy and pleasure Phylosophie not onelie humaine but also Diuine vvhereby through Christe to come to the knowledge loue and Faith in God For all Artes in vvhich manne diligentlie exerciseth himselfe must be referred hither and onelie ayme at this white The professors of vvorldelie wisedome couâ—de neuer attaine to this vvho wandering from the veritie did thrust into mennes minds falshood for truth vaine conceits for sounde opinions forgerie for synceritie doubtes for certaintie and harmes for helpes and all because they wanted the spirite of God Now seeing that among all other artes there are onlie three which bring not onelie honour and profit to the professours albeit profite shoulde not bee so much regarded but also is of great vse to maintaine the liues of the common sort of people thou muste betimes deliberate vvhich of them thou haste a desire to follovve and to vvhich by Nature thou art moste apte and sitte Theologie that is the knovvledge of Diuinitie giuen by the inspiration of the holie Ghoste frameth the minde to godlinesse and instructeth thee
vvhich vvaie or after what forte GOD will bee vvorshipped and painteth out vnto thee the vvaie of thy saluation vvhich so it bee soundlie deliuered leaueth all other Artes so farre behinde it as Heauen is distaunt from the earth or as stronge thinges differ from the weake That part of this knovvledge which indueth the minde with faith shewed out to the Worlde in the workes of Charitie is necessarie for all menne to obtaine their saluation as I haue elsevvhere more at large shevved For by faith in Christe vvee haue accesse and entrance in one spirit vnto the Father Physicke prescribing a spare and temperate diet prouideth for healthe by the vse of vvholsome receiptes and healeth all diseases This as Plutarch witnesseth is of such accompt amongste the liberall Sciences that for honour and pleasure it is nothing at all inferiour to Ciuill and politique gouernement And it bringeth suche profite vnto the studentes thereof that besides the increase of all thinges belonging vnto house keeping it is most healthfull for the bodye which is more excellent then large possessions But what delight and profite the diligent seâ—ing into the nature of herbs bringeth together with the knoledge of their force and strength and what pleasure and delight is in the anatomising and cutting vp of men and vvomens bodies and in the diligent obseruation of their partes no man can be easilie perswaded vnlesse by vse exercise he hath practised it Now the knowledge of the Ciuill lavv hath alwaies bin had in great prize and estimation vvhose office is to rule Cities by counsel to establish good Lawes in them and to correct and amend them with iudgements Consulere in medium ac râ—bus succurrere fessis Parcere subiectis debellare superbos 〈…〉 Which is To counsell men indifferenthe and bring the wrongd to right To spare the humble and throw down proud trusters in their might Which order if any man thinke to contemne he as Cicero saith not onelie violentlie taketh avvay the bonds of true iudgement but also of common profite and life For by the helpe of the law we see Common wealthes to be vpheld and all controuersies betvveen Citizens and Countrie people to bee ended in peace and tranquilitie and that onelie by the authoritie of good lawes whereby princes and magistrates do exercise iustice and receiuing povver from God do punish malefactors and wicked persons and on the contrarie defend those that are good And therefore it is that God will haue great honour and obedience performed to kings â—om 13 such as gouern the commonwealth so they command thinges that bee iust and agreeable with Gods vvord That we must cleaue to some setled profession Chap. 19. SEing the most delectable studies do so please manie that they onelie spend their time and waxe olde in them neuer bending themselues to anie sound profession I thought it not amisse to aduertise all men that desire to receiue anie fruit by learning and would not spende their cost and labour in vaine to addict themselues to that profession wherunto they are most fit by nature least they should seeme to attempt any thing altogither againste Nature then earnestlie to applie the studies of their professions whereunto they are addicted and vvith all their force to attaine to the perfection thereof that applying their studies after this sort they may so it may be gotten attaine to a ful and perfect knowledge therein And for other delectable studies let him prooue them sometimes by fits as it were breathing or resting himselfe from his setled labour and yet with such a condition that he quickly returne againe to the taske and office of his vndertaken profession and call home againe his mind to his intermitted studies What studies and exercises are most profitable and fruitful and what are hurtful and pernicious Chap. 20. WE must also bevvare of that which diuers do practise in manie professions which is that we bestow not too much labour and paines about difficult obscure and altogither vnprofitable thinges but if thou spende much care and studie vppon thinges that bee honest and worthie to be knovvne I will highlie commend thee For there are some which busying themselues in some studies bestow all their paines in those thinge which are ful oâ— toile doubtes and griefs and yet returne no profite to their labour as is that ouer â—urious marking and iudging of the starres a vanitie fetched from the Chaldeans to which our rash professors leaning vnto do certainlie tell what shall happen to men to vvhat fortune they are borne vvhat shall be the ende and successe of all their actions neuer asking counsell at the Prouidence of God by vvhose will the whole worlde is gouerned whose rash and doubtfull predictions Esaiâ— quippeth and laugheth to scorne such as aske counsell and demande an Oracle or sentence from such deceiuers Cap. 44 47 For thus he derideth them Let the soothsayers which contemplate the starres of heaâ—en salute thee and let them reckon the moneths and thence tel thee things to come Cap. 10 Iereâ—â—e also doth the like Learn not of the Gentiles nor feare not the signes of heauen which the Gentiles feare because the lavves of them are vaine and their demonstrations are deceitfull and foolish By which words the holie prophets doe not altogither condemne and reiecte Astâ—ologie vvhich hath also her vse and profit but they scorne such professors of it vvho vnder counterfait and deceiueable colours of Diuination or telling of Fortune doe blind the common sort of people and deceiue them that are credulous with a vain expectation of things to come A neere kinsman to this is Chiromancie or Palmestrie which by looking on the lines and wrinkles of the hande telleth woonders The smoke and deceipt also of Alcumistrie where the trifling Alâ—umist perswades himselfe he can turne siluer bâ—asse and manie other thinges into gold And which is vvorse then all these Necromancie or Coniuration vvho are wont to raise dead bodies out of their graues and of them to aske Oracles and answeres 1 Kin. 29 as vve read Phytonissa did who to gratifie Saule brought Samuel or rather a counterfait and fained shape of Samuel to be seene of him Of the saide nature also are those Diuinations which call spirites to appeare in water and fire which we may call Hydromancers and Pyromancers and manie other iuglinges of diuelles and inchauntments of Sorcerers Hariolation Aruspitiation Auguration Auspication that is Diuination by seeing into the bowels of beastes and foretellings by the chirping and songes of birdes To which also I referre al such witches wisardes hagges and Sorcerers as doe hurt and annoie their neighbours Cattell and vvith the helpe of the Diuell doe steale avvaie their milke and butter spoile their haruest and vintage and take awaie strength from men and maketh them so feeble and weake that they are altogither vnable to performe the dutie of marriage of which strong men haue often complained to mee lamenting that they vvere
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
infectious toung Which kinde of people Horace noteth in these verses and warneth vs to auoide Absentem qui rodit amicum Lib. serm 1. Epist 4 Qui non defendit alio culpante sâ—luâ—os Qui captat risus hominum â—amamque dicacis Fingere qui non visa potest commissa tacere Quinequit hiâ— mger est hunc tu Romane caueto He that wil speake ill of his friend or mate behind his backe And wil not fend him froÌ„ those toungs that wold his credit crack But doth intrap his neighbors mitth euery word he speakes Or forgeth nothing else but lies or secrets alwaies leakes Thou Romane take good heed of him for he is verie il Salomons admonition is much like vnto this when he saith Remooue far from thee a wicked mouth Prou. 6.4 Pro. 24 Eccles 10 Exod. 22 Psal 70 and 100 Ezech. 22 â—acob 4 Rom. 1 let an euill toung be remoued awaie And a little after Haue not to doe with euill speakers because their destruction comes sodainlie vpon them The holy scriptures doe in many places witnesse that this furie of euill speaking was detested and loathed And it was so hated of Augustine himselfe that he caused these verses to be hanged on his parlor wal for all backbiters to see and behold Quisquis amat dictis absentum redere vitam Aut quem delecâ—at lubriâ—a verba loqui Aut plenis cyathis lepidos fatigare sodales Hanc mensam vetitam nouerit esse sibi Who ere he be that loues in words to carpe the absents life Or who so ere delights to speake deceitful words so rife Or else to tire his merie mates with whole and ful-sild cup Let them know they are all forbid with me to dine or sup For by this meanes he banished al such from his table and companie which were either delighted with gluttony or backbiting or such as delighted to speake filthie and vnchast words ouer the table Let no man glorie in his wealth or despaire in aduersitie but let him strengthen himselfe with Gods prouidence Chap. 32. SEeing that in the whole course of mans life nothing is sure and certaine nothing keepeth a meane or a continuall or lastinge course but that by turne novve prosperitie flattereth vs and by and by all thinges beeing chaunged aduersitie oppresseth vs we ought to strengthen our mindes with that constancie and indifferencie that wee neither waxe proude in prosperitie nor yet be cast downe or driuen to despaire by aduersitie but which waie soeuer the world do bend it selfe as some times it altreth in a little moment let vs incourage vpholde our selues by the word of God and his prouidence at vvhose will the world is ruled and at vvhose beâ—ke all thinges are perfected and to whom al euents of prosperitie and aduersitie should be referred not to the inconstancie and rashnes of Fortune For God forbid that such as are indued with the knowledge of God should think any thing to bee doone by chance or Fortune because God himselfe should be thought to be the onelie cause of all things Beware of too much curiositte Chap. 33. BEe not too curious a marker of other mens matters but bee carefull rather to correct thine ovvne life then to marke and obserue another mans 1 Cor. 5 Paule the Apostle exhorteth euerie one not to gase on other mens actions but to bee vigilant and watchfull ouer his owne marking diligentlie whether hee doe anye thinge that may deseruedly bee thought wicked of other menne For he would not that any man shoulde curiouslie marke and diligentlie consider other mens dooinges that doe nothing belong vnto him no though they commit notorious crimes because there are many so far from Christian profession that they refuse al good counsell and pursue those with deadly hatred who leuell their actions by a souÌ„der rule of liuing much like vnto those who are very sick and yet despise the helpe of the Phisition and had rather rot in their own corruption then once to receiue a profitable medicine Wherefore seeing it is not wisedome for a man to meddle with other mens matters nor yet to be curious in others affaires the Dutch man quippeth these busibodies with this prouerbe saying Luttel onder wins maect veel vreedâ—s that is little meddling makes much rest 1 Thes 4 Hence is it that Paule putteth the Thessalonians in mind of their owne businesse not permitting them to bee ouerbusie in other mens affaires For it is a wonder to see howe busie we are to marke others affaires and howe sharpe sighted to see into al that that they do and how negligent vvee are to take view of our owne vvandring in minde and cogitation abroad vvhen at vvhome with the Fairies we are as blind as Moles Sic nemo in sese tentat descendere nemo Persâ—saty 4 Sed praecedentispectatur mantica tergo That none doth go about to see into himselfe not one But al of vs behold their scrips that are before vs gon Like verses to these of Persius doeth Horace write vvhen he saith Quum tuapraeuideas â—culis mala lippus inunctis Serm. 1. 〈◊〉 â— Cur in amicorum vitiis tam cernis acutum Quam aut aquila aut serpens Epidaurius Denique teipsum Concute num tibi quid vitiorum inseuerit olim Natura aut eâ—â—am consuetudo mala namque Neglectis vrenda filix innascitur agris That is Thou blear eie when thoushouldst foresee thy falts w e smered eie Why do'st thou int'thy neighbors falts so oft seuerely spie As doth the Fgle or the snake of Peloponnese in Greece But to conclude in this Let euery man search in himselfe where nature or ill vse Did anie vice at anie time sow in him by abuse For fearne which serueth for the fire growes in neglected fields But seeing this vice of selfe loue so much blindeth the mind of man and darkeneth his vnderstanding the he often flattereth himself in his sin Math. 7. Luke 6 Christ doth sharp ly inuey against them which look more narrowly into the life and maners of other men then they doe into their owne who can curiously see the least mote in anothers eie that is the smallest falt in another mans life and punishe them greeuously when they neither see nor goe about to cast out the beame in their owne that is the notorious vices they themselues commit Keepe a meane mattire Chap. 34. NOw as in the making of bankets thriftines and temperance in diet is to be regarded so in apparell and decking the body a measure must be regarded so the nothing be made for pride and vaine glorie but al things cut according to the vse and necessity of this life so that if comelinesse and not an ouercurious finenesse be added I iudge it to be euerie way tollerable But seeing the women desire to be decked trimmed aboue al other creatures who apparel themselues gorgeously to the end they may seem faâ—e beautiful to men 1 Pet. 3
towards another Iohn 15 Coloâ— 3 Epheâ— 4 which is the only band of charity and fulfilling of the lawe For there is no need of the spurs of the lawe where good will is practised and where one freelie and ardently loueth his neighbour But because lamentable tragicall and grieuous hurliburlies haue risen through the incontinencie of the tongue especiallie when one disgorgeth the poison of his anger towardes another Cap. 4 Paule doth wholsomelie instruct the Colossians and in them teacheth vs what measure wee shoulde keepe in our wordes saying Let your speech bee gratious and seasoned with falte that you may knowe howe to aunswere euerie one that is let not your talke bee ouer merrie and pleasaunt least it turne to wantonnesse nor yet too seuere crabbed and bitter leaste it offende and driue awaie or alienate the hearers but lette your communication bee louelie seasoning it with the salte of wisedome Tim. 3. 〈◊〉 1 Hence also commeth it that hee requireth meekenesse and gentlenesse in the Bishoppes and ministers of the Church not suffering their flocke to be chidden and intreated roughlie and vncourteouslie For seeing that Paule in all the course of our life asvvel in wordes as in deedes doth measure and trie exactlie all thinges by the rule of comelinesse and honesty seeing the intemperance of the toung beside backbiting and euill speaking deceit and reproches doth also with filthy and naughtie words infect syncere and pure mindes he also studieth to take avvaie these vices from the mindes of men Cap. 4 For thus doth hee frame the toung of the Ephesians and composeth their mindes Let no vncleane word or filthie speech saith hee come out of your mouth but that which is good to edification so oft as need requireth that it may giue grace vnto the hearers that is that it maye instructe the hearers and profite them Nowe because all vices are linked togither and one so buddeth out of another that all euill resteth in the minde of man hee saith Let all bitternes enuie anger hatred chiding and euill speaking bee taken awaie from you and all iniquitie being courteous and mercifull one towardes another Cap. 1 forgiuing one another as God through Christ forgaue you The same hee also teacheth at large to the Romanes exhorting that their loue bee not in vaine 2 Cor. 8 Heb. 12 Deut. 3â— but that they pursue that which is euill with hatred that they bee readie to loue one another with brotherlie loue that we go one before another with honor that is in helping and per fourming our duties let vs one ouercome another that they applie themselues according to the time that they stay themselues with hope that they speake well of such as persecute them not wishing euill vnto them not cursing them that they be like minded one tovvardes another that they haue no proud conceit of themselues that they recompence not euill with euill that they giue place to anger and reuenge not themselues that ouercomming their enemies with the duties of godlines they constraine them to amitie againe Pro. 25 for this is to burne ones enemie and to heape coles of fire vpon his head And therfore among other thinges he there noteth at large he thinketh it meete that all men exercise the duties of godlines tovvardes their neighbors Lib. 1. offiâ— applying it to euery one For as Cicero witnesseth Astability curtesie in speech doth reconcile man to man and obedience and desire to deserue well of euerie one getteth a continuall lasting friend ship which seeing it maintaineth mutual loue among the heathen it ought to be much more ardent amongste those that are bound vnto it by the law of Christ Deceit and dissimulation in our wordes and whole course of life is to be detested Chap. 38 LEarne alwaies to speake the trueth for it is a note of slauerie and not seemelie for a free man to lie and to speake doubtfullie intricatelie confusedly stuttinglie like a counterfait Wherefore Paule the apostle saith grauelie seuerely Phil. 4 whatsoeuer things are true whatsoeuer things are comelie and honest whatsoeuer thinges are iuste and agreeable with the truth whatsoeuer thinges are pure and syncere whatsoeuer things are apt to nourish loue vvhatsoeuer thinges are of a good name that is that bringe good report and estimation if there bee any praise that is if there bee anie thinge agreeable with vertue and vvorthie to bee praised these thinges thinke that is let these thinges bee pleasant vnto you imprint these thinges deepely in your mind let these things be alvvaies before your eies let these be deeplie set in your harts and these things seek with tooth and naile to get and exercise them in your liues and conuersations and the God of peace shal be with you Rom. 8 For as the same apostle saith to such as loue God al things shal be giuen to them for good that is they shall haue good successe Auoid selfe-loue and the perswasion of perfect learning Chap. 39. SEeing an ouer ripe conceited opinion of learning is a great hindrance to study because it forefloweth and slacketh hir proceedings we ought diligentlie to beware least either in studie or any other kind of art whatsoeuer wee go about to attaine vnto that wee haue not this conceit in our selues to think we haue gotten that which indeed we come very short of or which is vnknowne to or at leastwise not thorowlie known of vs. For there are many selfe-louers that do applaud and flatter themselues with a vain conceit of learning supposing there is nothing wanting to perfect their knowledge and godlines thinking themselues to haue got the end of their iourney when they haue scarce attained the midwaie Wherby it comes to passe that many ripe wits taking on them matters of great importance neuer come to the perfection of them â—ib 1. cap. 2. Which when Fabius perceiued hee required of al professors either to be learned or else not acknowledge themselues so For there are none worse then those personnes vvho hauing a little passed their A B C. conceiue of themselues a foolishe perswasion of learning for they will neither submit themselues nor giue place to such as can skilfullie teach them but with a certain lostines wherwith they are puffed vppe will proudlie presume to teache others their ignorance And in our age there are a great manie which impudentlie leape into the pulpit vnexercised in that practise vnfurnished with force of speech indued with no kinde of knowledge nor scarse any insight into holie vvrit Wherby it comes to passe that their greedie auditors are neither refreshed vvith the foode of vvholsome doctrine reape no comforte from the worde of GOD nor any nourishment vnto their soules but onely learne meere trifles old wiues superstitions I bring them also into the same ranke who neither indued vvith reason or experience doe take vpon them the office of a Physician and exercise the art of
that of the wise manne Tel not thy secrets vnto a straunger for thou knowest not what he vvill bring forth that is what trouble hee hatcheth Open not thy minde to euerie one least he requite thee with euill and reproche thee to thy face The lightnesse and inconstancie of men is the cause why the law of friendship is not euerlasting and therfore many perswade themselues that we shoulde so account of our friends as those that may once become our enemies and so prosecute our enemies in our hatred and quarrels that when anger is past we may receiue them againe to fauour and friendship For thus doth Martiall affright vs from too muche friendship and familiaritie with any Si vitare velis acerba quaedam Iâ—b 12 Et tristes animi cauere morsus Nulli te faciaes nimis sodalem Gaudebis minus minus dolebis which is If thou wilt escape from some bitter things And flie the remorse thy conscience brings See that thou be too friendlie with none So shall thy ioy be lesse and lesse thy mone And their opinion is not altogither vnreasonable nor much disagreeing with mans nature who thinke debate and enmitie shoulde bee mortall that is Offic. 2. once haue an ende and friendship that is linked together in a faithful fellowshippe of mindes and firme consent of willes should be euerlasting For they escape not the name of lightnesse and vnconstancie who rashlie suffer the bondes of friendship to bee broken Wherfore Cicero thought those friendships that were not throughly approued should be dissolued by little and little and not violently broken Be surety for no man without consideration Chap. 41. OFfer not thy selfe to bee surety for any man rashly or vnaduisedly for hurt alwaies hapneth to suretiship For hee that pauneth downe his credit for another offereth himselfe to danger And if the principall faile the surety is punished and must pay the debt hee assured for another Prou. 6 Wherefore Salomon most skilfull in all thinges belonging to man affrighted his sonne from being easily intreated to enter into suretiship saying My sonne if thou bee surety for thy friende thou hast fastned thy hand to the stranger thou art intangled and trapped with the words of thy lippes and art snared in the words of thy mouth wheâ—for make hast speedily saith he to deliuer thyselfe from the hand of thy neighbor But yet ought not this to be too strickly obserued because we ought many times in matters of waight and vrgent causes as neede requireth to helpe our friends and to doe good to those that are tied vnto vs by the law of nature yea we must lay down our credit goods and life to somtime for them yet must we not for their sakes decline from the truth nor doe any thing for them contrary to honesty but as the prouerbe saith wee must assist them til we come to the altar that is wee must not passe the bounds of religioÌ„ to pleasure them for there is no reason why a man to profit his friende should hurt his own conscience or make breach of religion Beware of flatterers which the Dutch man cals Pluy mstrijckers Chap. 42. SEeing that assentation and the knowledge or rather the crafte of flatterie through a certaine artificious deceite of wordes beguileth such as are honest simple men I warne thee to take heede thou open not thy eares to their flatterie nor suffer thy selfe to bee tamed with their cogging and intycing speeches And that I may arme thee these are the notes whereby thou shalt knowe a trusty friend from a false and deceitfull flatterer for the first wil freelie and grauely admonish thee of thy duety to whome hee wisheth all good fortune may happen Prou. 27. Esay 30 which Salomon placeth in the best part of friendship But the flatterer wil alwaies sooth thee vp and claw thee approuing that thou doest reioiceth at thy misunderstanding of his wordes harkeneth vnto thee in all things and frameth his flattering words not only to thy wil Eâ—â—â—ch act 2. Scâ—â— 2. but also to thy becke and countenance Gnatho in Terence doth excelleÌ„tly paint out these kind of people who teacheth this parasiticall discipline and shewes how he was wont to winne the hearts of men vnto him saying Est genus hominum qui esse primos se omniuÌ„ reruÌ„ volunt Nec sunt hos consector hisce ego non paro me vt rideant Sed his vltro arrideo eorum ingenia admiror simul Quidquid dicunt laudo id rursuÌ„ si negant laudo id quoque Negat nego ait aio postremo imperaui egomet mâ—hi Omnia assent ari Is quaestus nunc est multo vberrimus There is a kind of men which would be chiefe of all And are not these I haunt not that I would be mockt But these I flout and yet withal I wonder at their wits What ere they say I praise deny they yet I praise Their no is no their yea is yea and I command my selfe To sooth vp all this gaine is now become the greatest of al. Wherefore seeing flattering and faire speeches is detestable odious with al men albeit thy wealth be smale and slender yet neuer yeeld thy selfe to be a parasiticall Gnatho nor once purpose in thy minde to become a flatterer For that same tickling of the eares getteth the fauor of many for a time but it vanisheth and lasteth but a little while And sometime gaine is gotten thereby but it is with infamy and reproach for in the ende when the deceite is discouered it is verie hurtfull to his maister so that there is no gentleman-like man that is freely brought vp can indure to bee branded with so vile a marke Olde craftie foxes and wily companions who with a foxlike subtilty and deceite do circumuent and beguile the simple with their wily and crafty cunning are much like these flatterers who like the Hyaena and Crocodile greedily gape after other mens goods and wiues at the first sight or shew are flatterers but afterwardes indeuour to hurt and destroy thee Of this brood also are these crafty and subtile fellowes who being very officious in their duties are ready at all assaies to shewe their obedience and insinuate themselues into the familiarity and custome of mens liues with a minde intent and purpose to scrape and get some profit from them For taking euery oportunity proffered their eies and handes are ready to spie out and trusse vp somthing or other Wherfore trust no man rashly til thou hast seene some signe of his faithfulnes and honesty Certaine precepts applied to good life Chap. 43. AS there are many precepts giuen by learned men how to lead a good and godlie life so Martial hath deliuered some very profitable and honest by which as with the forefinger he sheweth by what means one may leade his life profitablie and not only auailable for the health of the body but also for the quietnes of the mind and these
are the precepts Vitam quae faciunt beatiorem Lib. 10 Iucundissime Martialis haec sunt Res non parta labore sed relicta Non ingratus ager focus perennis Lis nunquam toga rara mens quieta Vires ingenuae salubre corpus Prudens simplicitas pares amici Conuictus facilis sine arte mensa Nox non ebria sed soluta curis Non tristis thorus at tamen pudicus Quod sis esse velis nihilque malis Summum nec metuas diem nec optes Those things that make a happy life are these my pleasant Martial Goods left by friends not got with paine a fruitful field fire diurnal No strife smale honor quiet minde great strength and body that is sownd Wise simplenes and equal friends thin diet no boords that abound No drunken night but void of care No angry wife but one that 's chast Let thy state please thee couet nought Wish nor be at Doms day agast These commodities of this life if thou canst not obtaine altogether according to thy wishe and hearts desire thou oughtest not to repine at it and kill thy selfe with sorrowe but rather refer al things to the wil of God and his prouidence who is the only guider of all thinges in the worlde Psal 30. For so was Dauid wont to doe in all his actions whether they happened to him aduerselie or prosperouslie where hee subiecteth all thinges to Gods power nothing respecting chance or fortune attributing all the course of his life to him and saying The course of my yeares are in thy hands that is all my dayes are guided according to thy will Of exercise whereby the decayed strength both of bodie and mind is repaired Chap. 44. SEeing that maÌ„s nature is not able to endure vnlesse it haue breathing times to refresh it with libertie we must often times giue ouer labour for a while least the strength of body and minde wax fainte and bee ruinated with too much toile and businesse And as quiet and seasonable sleepe refresheth and strengthneth the members that are wearied with labour so the slacking of meditation doth quicken the minde that is wearied with studie and ouermutch watching and repaireth the sleepy and tyred spirits Our elders if at any time they could get so much leisure as to rest from the functions and publike businesse of the Common wealth woulde recreate themselues with the exercise of husbandrie taking therein no lesse profit then pleasure For besides the woodes and medowes which are pleasant to the eies besides arbors hedged in with trees decked with yong shoots besides the commodities of mannors faâ—mes and pleasant howses in the Countrey they reape such a gaine by a well tilled and plentifull grounde and by a fruitfull haruest and yearely increase as is both honest and plentifull â—ib 1. Oâ—â—ic For profit gotten with honesty and iustice is not to be blamed of anie man And of al things as Cicero witnesseth whereby anie gaine is gotten there is none better then husbandry none more plentifull and none more seemelie for a freeman Insomuch as Hesiodus thinketh there is nothing so kingly and honorable as the tillage of the earth and exercise in the worke of husbandrie Whereby it came to passe that the Romans lothing the Citie as it were deliuering themselues from bondage woulde goe into the Countrey For there many thinges are profered vnto thee where with at certaine times thou maist delight thy selfe for nowe time and occasion affordeth thee to prune and cut thy trees by and by the plesant spring inticeth thee to graft thy slippes on some other trees a little after the season requireth thee to trim thy vines when sprowting with their buds they match the tops of the Poplars Nunc captare feras laqueo Horat. in Od. â—â—g 1. Geor. nunâ— fallere visâ—o Atque etiam magnos canibus circumdare saltus Insidias auibus meliri incendere vepres Now maist 〈◊〉 catch wild beasts in snaâ—es now take theÌ„ in a net And often times w e dogs go hunt through woods forests great Now laying traps for little birds now burning vp the briers Birding and hunting is very profitable for young men that are come to their full growth yea it is a verie fit exercise and in no wise to bee blamed so that they be not too much addicted spend not al their la bour in pursuing and tearing wilde beastes in peeces neglecting in the meane time the gouernement of their howsen or more waightie affaires But to recreate ones selfe in geographicall tables and sitting quietly in a study to trauell all ouer the whole compasse of the world and to measure the countries far and neere dispersed with a mans eies and compasses rather then with great wast of wealth trauel them ouer with ones body is a wonderfull delight to the minde Among these maps and descriptions of the earth I place those pictures that are artificiously handled and skilfully set out in diuersity of colours or such as the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of one colour like our antique worke which delights the eie with no vaine shewe especiallie if they be not superstitious but expresse lessons of vertue and godlinesse such as are the histories of holie Scripture And therefore verie vvell did our elders cal paynting dombe poetrie albeit in deede pictures can speake and are liuelie and not domb But the delight of Musicke as it is honest so is it passing plesaunt vvherewith the minde vvhen it is vvearie is greatly refreshed and quickned for vvith the concent of voices and the sweete noise of instrumentes it doeth not onely delight the eares vvith the sweetenesse of the note but the sovvnde also spreading it selfe euerie vvay through the arteries doeth stirre vppe both the vitall and animall partes shakinge off the darke mistes and clovvdes of the mind maketh it much more actiue and prompt Which was the cause that Pythagoras woulde oftentimes awake his minde with his harpe when hee purposed to watch that hee might bee more nimble in doing his duetie and performing his dailie labours and againe when he vvent to bed hee vvould quiet his minde vvith his lute and pacifie his troubled affections We reade also that Epaminondas Prince of Greece would sweetlie sing to his Lute and all Greece as Cicero witnesseth did thinke the depth of knowledge to consist in singing and playing on instrumentes Lib. 1. Tâ—sâ— for whosoeuer was not skilful in that art was accounted most vnlearned So in olde time they were wont to sing to the harpe the actes of Noble men and Kinges for thus sayth Virgill Cithara crinitus Iopas Personat aurata â—ib 1. 〈◊〉 docuit quae maximus Atlas Hic canit errantem Lunam Solisque labores Vnde hominum genus pecudes vnde imber ignis Arcturum pluuiasque Hyades geminosque Triones Quidtantum Oceano properent se tingere Sâ—les Hiberni vel quae tardis mora noctibus obstet Bushayrd
the dawning of the daie for after the darkenesse of the night is past the minde is more Iustie and apte to conceiue holsome and good thoughts That the holy prophets did so Psal 5. Psal 16 Cap. 87. Cap. 26 the bookes of the Bible doe euery where testifie so Dauid being brought into a strait cried My God my God early wil I awake to thee I wil stand before thee betimes and see Farly in the morning shal my prayer come vnto thee And Esay faith thus The Lorde made me listen betimes in the morning that I might heare him as a maister that is a warner which waketh the eares of the drowsie Againe my soule desired thee in the night but betimes in the morning wil I awake vnto thee in soule and spirit By which words the Prophet sheweth all his minde and the powers and faculties of his soule and spirit both vitall and animal and al that was within him to be alwaies fixed on God so that hee passed no parte of his life without the remembrance of him but referred to God all his words and deeds and eueriâ— thought that came into his minde Cal to mind at night the things thou didst in the day Chap. 50. CAll to mind at night all the things thou hast either done or saide the day before and before thou goe to sleepe take an account of thy selfe howe thou hast spent the day aske of thy minde what faulte it hath cured and what vice thou hast resisted which way thou hast bettered thy life what increase thou hast made of godlinesse and how thou hast profited in vertue Quo praetergressus quid gestuÌ„ in tempore quid non Cur isti facÌ„to decus affuit aut ratio illi Virg in viâ—◠〈◊〉 Quid mihi praeteritum Cur haec sententia sedit Quam melius mut are fuit miseratus egentem Cur aliquem fracta persensimente dolorem Wherein thou went'st too far what 's don in time what not Why this thing was so comely don why reason ruld in that What thing thou didst let stip why that sentence did preuaile Which might haue bin for better chang'd pittying the pooâ—e Why thou wast with a contrite mind so touched with his griese For it cannot bee vttered howe quiet and peaceable the minde wil be and how sweet and pleasant a sleepe wil follow after thou hast once conceiued in thy mind a purpose to ameÌ„d thy life For with this very thought thou shalt shake off the clowdie feares of thy minde And seeing that often times the things which we haue seene and doone in the day time doe trouble vs in our sleepe let vs carefully take heede that the day be spent in honest and vertuous exercises leaste any thinge come to our mindes that may disturbe our sleepe in the night and make it vnquiet and altogether troublesome Let no man flatter himselfe in his sinne or any way seeke to extenuate his fault Chap. 51. IF thou chance to do any thing foolishlie or turne thy wil contrary to reason to execute that which is neither comly nor honest do not perswade thy mind to flatter it selfe in error or to diminish thy fault by any excuses because the excuse of sin bringeth forth boldnesse and ministreth occasion to commit the like againe Psal 140. For when Dauid marked what wickednes sprang from this fault of the minde Thou shalt not incline my heart saith hee to frame excuses with naughty wordes for my sinne In which words he praieth that a wicked mind might be far from him wherewith the wicked being indued do adde sin vnto sin diminish extenuate their faults will suffer no blame to be laid on them By which their blindnes and ignorance it commeth to passe that wheÌ„ their minds are once hardned in sin are giuen ouer to euill affections Proâ— 18. become euery day worse and worse til at length they fal without any hope of recouery At which that saying of Salomon aimeth when he faith The sinner ouerwhelmed in the depth of his sinne des piseth that is perswadeth himselfe he hath doone no euill neither is hee much mooued with the remembrance of his sinne but faith hee shame and confusion followeth such a one Whereby he sheweth him both to hazard his good name and also to get such a note of infamie that hee shall hardly againe deserue the name of an honest and praiseworthy man They also are intangled in the same euill who when they haue offended and fallen into sinne will not acknowledge their fault nor by any means be brought to confesse it no though their conscience like a haugman doe almoste wring out a confession yet will they bee silent and saie nothing thinking to burie al thinges in forgetfulnesse whose practise in this is like vnto childrens who cannot abstaine from those thinges they are forbidden especiallie if there bee any hope it will bee kept secret and hidde from their parentes Of which wee haue examples in Adam and Cayne and their posteritie to whome that fault is fallne by inheritaunce Therefore whosoeuer desireth to sette their minde at reste and quiet and to leaeu no tormente in their conscience let them not denie the faultes they commit nor attempt to couer them ouer with silence but let them bee anatomysed and layde open before the face of almightye GOD because the acknowledging of sinne and the confession of faultes may obtayne pardon and purge clense and purifie the minde from filthie pollutions but keeping them secret and dissembling them maketh the crime a great deale woorse The vvhich Dauid tried in himselfe saying Psal 2â— Because I helde my peace my bones consumed within me when I cryed all the day The torture and torment of his sorrow and griefe made him to send out howles and cries but he did not declare or confesse his faulte yet afterwarde he thought to lay open his offence to God whom hee knew to be ready and easily intreated to forgiue sinne if hee hartilie repented and hated vice Therefore taking vnto him faith I saide quoth hee I woulde confesse mine iniquitie against my selfe and thou O Lorde hast forgiuen mee my sinne For such is the loue and gentlenesse of God towardes man and such is his mildenesse and mercie that whensoeuer a sinner doth repent him of his sinne he presently pardoneth his offences The which he declareth by Esaie in this sorte And it shal come to passe that I wil heare before they call Cap. 65 Cap. 18 and whilest they are yet speaking I will bowe downe mine care Whereby he sheweth howe prompt and ready his fauour and grace is that if a man doe but conceiue in minde a purpose of amendement of life hee presentlie forgiueth him his former transgressions for thus saith Ezech. At what time soeuer a sinner doeth repent him of his sinne I will put it cleane out of remembraunce saieth the Lorde Wee must acknowledge all good thinges to come from the Lord. Chap. 52. IF any
great noble or honorable thing happen vnto thee in this fraile and weake body or in this momentany and fleeting life if yâ— haue couÌ„try farms large fields thereto be longing if welth riches abound comelines honesty honor dignity glory adorne these externalblessings if thy mind be indued with knowledge scieÌ„ce of many things if thou hast wit in thee accompanied with wisedome to be short if thou haue a body that is lusty strong or if any good thinge be in thee besides 〈◊〉 must acknowledge thy selfe to haue receiued al these thinges of God thy most liberall father 2 Cot. 4 from whome euery good thing doth spring and is deriued Paule cal leth to this place the proude and such as swell with a vaine perswasion of themselues and taketh away from them their confidence in themselues in these wordes What hast thou that thou hast not receiued and if the hast receiued it why doest the brag as if thou hadst receiued it not God also himself vrgeth the same Câ—p. â— teaching it to all men by Ieremy saying Let not the wise man reioice in his wisdome nor the strong man glory in his strength nor the rich man in his wealth but let him that glorieth reioice in this that he knoweth himselfe Let him that glorieth faith Paule glorie in the Lorde 1 Cor. 1 2 Cor. 10 from whom we receiue aboundantlie thorough Iesus Christ euery good thing vvho was made of God for vs wisedome Iustice sanctification saluation and redemption And to the end no man should reioice and flatter himselfe or should waxe proud either of externall or internall blessings Paule exhorteth vs to beare this treasure about with vs in earthen vessels that is in this fraile and mortal bodie to the ende it may appeare to al men that this ought to be giuen to the honour and glorie of God and not to the power of man And as all the perseuerance that is in man al his wisedome vertue and iustice ought to bee giuen to God and the father of lightes from whome all indumentes and giftes doe descend Cap. 1 as I ames the apostle doth witnesse so what vice or naughtinesse soeuer whatsoeuer blindnesse and ignorance whatsoeuer wâ—â—kednesse corruption is in the minde of man that vvholie ought to be ascribed to our malicious wil and not so muche as the least fault to bee attributed to God For sinne and the transgression of the Law Wiâ—d 2 was the cause of all griefe and sorrow and of all diseases both of body and minde and in the end of death planting all pronenes to euill in the minde Great consideration and difference must bee hadde in choosing that kinde of life which a man meanes to liue in Chap. 53 IN making choice of that kinde of life thou meanest to followe and wherein thou purposest to abide and quietlie to continue all thy life this ought cheefly to bee regarded that thou vndertake all thinges with good consideration addicting thy selfe rashlie to no enterprice of which afterwarde thou mayest repent thee but thou canst not forsake it or winde thy selfe out of it For those that in an vntimelie age before sufficient trial search be made of the aptnesse of nature do sodainelie take to themselues any trade of liuing and bind themselues vnto it during life they lead a verie vnquiet life ful of griefe and sorrovv especiallie if it fall out as oftentimes it doth that they beginne to loath their maner of liuing or thinke themselues vnable to wielde that charge Wherefore to the ende no man doe vnaduisedlie trappe himselfe in this net before hee embrace any kinde of life vvhatsoeuer let him take time to deliberate what course of life he were best to folow or addict himselfe vnto In which deliberation Cicero counselleth thee to take aduise of thine owne Nature Lib. 1. 〈◊〉 to the ende that applying all care to make choice of thy life thou mayest constantlie continue in it with a resolute determination For there are diuers that vndertaking the best trades doe misse of their purposes not so much thorough their vvilles as thorough the errour of their ovvne liuing and so vvandering from that marke which Christ sette before them fal into superstition that is become falslie religious Therefore ought vve chiefelie to aske the helpes of our saluation from Christ who alone beeing our pilot in the Sea of this worlde dooeth guide and bringe vs to the desired port Iohn 10 He is the doore that openeth vs the way and entrance vnto the Father he is the waie the truth and the life from vvhom Satan goeth about to seduce vs vvho transforming himselfe into an Angel of light by his false teachers suggesteth false thinges for true doubtful for certaine fayned for syncere and hurtful for healthful things to the mindes of menne And this was the first deceit of our enemie wherewith hee set vppon Adam and blinded his minde with the myst of Ignorance beguiling his carelesse incredulitie with a shew of veritie so that he ceaseth not to practise the same on al his posteritie abolishing the true worship of God and perfect religion to bringe in superstition Idolatrie false doctrine and doubtful and daungerous instructions to be short he omitteth no craft wherevvith he may leade al mankinde from the knowledge of GOD quenching the light of the trueth dullinge the sight of Faith and indeuouring to bring blindnes and vtter darkenesse into the minde Of the Lawful societie of Wedlocke Chap. 54. MAtrimonie is a lawfull and vnseparable coniunction of manne and woman ordained by God partlie to bridle lust and to auoid fornication and wandring copulation and partlie for procreation of children Lib. 12. cap. 1 And as Columella besides Paule shevveth out of the Oeconomickes of Xenophon maryage was deuised of nature to the end we shoulde enter into a societie of life which is not onelie plesant but also most profitable and least mankind in protract of time should come to ruine Genes 2 it ioyned man to womaÌ„ with an infused blessing from aboue that by this inseparable coniunction there should not bee wanting a helpe wherewith besides a loue to gette children it might binde them together with a mutual coniunction of life and goods Wherefore seeing the hauen of wedlocke is the safest harborough and surest roade for mankinde to lie in in whome is naturallie ingrafted a desire to get children that man prouideth best for his owne securitie which betaketh himselfe thereunto especiallie if he be of sufficient yeares and gotten vnto him a manlie courage But verie inconsideratelie do they and without regard of their yeares who vntimelie and vnseasonably enter into it before their strength be tried and the force of nature approoued For there are some with almost neuer a haire on their faces who either through some inconsiderate rashnesse or being prouoked thereto by the allurementes of vvomen or else by the compulsion of their parentes gaping for some great
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
heauens for vs Titus 3 that is for our loue For after that the bountie loue and humanitie of our Sauiour Christ appeared towards men he saued vs for no desert of ours neither for anie works of iustice that we haue done but according to his owne mercy thorough the washing of regeneration and renewing of the spirit which he plentifullie powred vpon vs by our sauior Iesus Christ that iustified by his grace we might be made heires according to the hope of eternall life Which saying is certaine and vndoubted and by all meanes to be imprinted in the mindes of men Seeing therefore God beareth so great loue good will to mankinde and that his fauour and hartie affection was so great that besides the vse and commoditie of all thinges he bestowed his onelie begotten son to be the redeemer of mankind that by the death and resurrection of Christ he might obtaine grace and reconciliation it is verie meete and the rule of equitie and gratification of a good turne receiued requireth that euerie one place all his hope and truste in him that we giue him great praise and euer to appâ—oue our liues and manners to him please him with a faith not vaine and idle but guarded with the workes of charitie consecrate our selues wholie vnto him by denying vngodlinesse and carnal lustes and walke soberly iustlie and godlie in this worlde expecting the blessed hope and appearing of the glorie of the great God Titus 2 and of our sauiour Iesus Christ our lord who hath giuen himselfe for vs that hee might redeeme vs from all iniquitie and purchase him a chosen people to him selfe Rom. 5 making them followers of good works And then when we haue laide this sure foundation to good life by the helpe and comfort of the Holie ghost we shall bee at peace and quiet in our mindes shaking off the terror and feare of death making our entrance to immortalitie blessednes by the guide of our captaine Christ Iesus For death is not the destruction of the bodie but a renuing of it not the queÌ„ching of nature but the entrance into a new life and the gate or first going into the heauenlie Citie and eternall life Of the certaintie of which no man should doubt or distrust the promise of God because the truth it selfe which cannot erre Psal 61 115 Rom. 3 perfourmeth faithfullie that which he promiseth for God is true and euerye man a lyar that is God deceiueth no man faileth no manne nor frustrateth any that haue a firme faith and trust in him he promiseth not slightlie as men doe which breake their promises frustrate their couenantes and with a certaine coosening deceit breake their contracts but he is constant stable faithfull and payeth and performeth assuredlie all the promises he maketh but euery man is a lyer that is deceitfull craftie vnconstant slipperie light vncertaine mutable doubtfull wauering cousening fraudulent vaine captious disloyal and which speaketh one thing standing and another sitting so vncertainlie that one cannot relie vppon him Which faults are farre remooued from his Diuine maiestie as in whome no humaine affections doe abide vvherefore vve must leane vnto him with a certain faith and laie on him al our prayers hopes and desires whether danger destruction death or confusion hang ouer vs. For all troubles by his fauour and presence are aswaged all sower and bitter thinges are made sweet Faith in him driueth awaie feare of death and all feare and trembling is taken out of our heartes For the loue of him we despise and contemne all delights and pleasures of this life By his vertue and helpe we suffer sorrowe and discommodities vvhich compasse vs about euerie moment Strengthened with a firme hope and expectation of immortality we cheerefullie depart the prison of this world and by the conduct of Christ are brought to a blessed habitation And with lesse griefe are we separated from the socierie of this bodie and abode in this life and our last conflict with death doth make vs lesse doubtfull wherein almost all men haue a distrust and a kind of desperation besiegeth their minde but that we are sure by the merites of Christ redemption and grace is prepared for vs. For the mediator betvveene God and manne Christ Iesus hath reconciled vs and washed away our sinnes with his bloud Iohn 1 and by the power of his resurrection hath brought righteousnesse vnto vs. For Christ was deliuered for our sinnes Rom. 4 as Paule saith and is risen againe for our iustification So that confirmed by the resurrection of Christ as with a pledge we hope vvee shall be saued and raised againe by his power Phil. 3 For hee as the Apostle saith shall transforme our vile bodies and make them like vnto his glorious bodie according to his power wherewith he can subdue all things For albeit according to the doctrine of Paule the earthlie house of this our tabernacle must be destroyed as a ruinous building 2 Cor. 4 and 5. which by loosenesse of the iointes and fastnings and by plucking awaie the rafters is ouerthrovvne which building we haue of God not made with hands but eternall in heauen for God that raised the Lord Iesus wil raise vs also by him and will make vs partakers of the glorie of the generall resurrection which most certaine hope worketh this in vs that we suffer our selues to be drawn vnto him with lesse corruption and void of all pollution Of the Nature conditions and manners of Women and why that sex when they are angrie are more fierce then Men conceiue anger sooner chide more vnmeasureablie and are sooner ouercome with any affection then men And by the waie in what sence this saying of the Wise man it to be taken The iniquitie of a man is better then the good deedes of a Woman Chap. 60. THe cause why not onelie comicall Poets Orators and Philosophers vvho were alienated from true religion but also the Wisemen and Prophets of the Hebrues who were indued plentifullie with the knovvledge of Gods word do so much euery vvhere inueygh and speake against women was because the wickednesse and dishonestie of diuers of them deserued it And albeit all are not stained with these imperfections neither are all vvomen found to be shrewes and skoldes for there are some matrones who by the benefite of education indewed and decked with manie great giftes of Nature are nothing inferiour nor giue any place to verie excellent men yet the indifferent sorte of women as Citizens and countrey Gentlewomen and the common scum of Women as the basest sort are so proud so foolish so shrewish so imperious our their husbandes Esdras 3. Cap. 4 and for inticements of the flesh pronenesse to lust of such an vntamed and vnbrideled concupiscence that they may vvell bee tyred but neuer satisfied with the acte of Venerie yet so that some are farre more inclined and their affections more addicted that vvaies then othersome are And albeit