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
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
that his desire be subiect to reason applying all thinges to the vse and necessitie of life and Nature Christ requireth the same of his professors and reclaimeth them in these words to sobrietie Take heed least at anie time your harts be ouercom with surfetting drunkennes the cares of this life the day com sodainly vpō you for it shal come as a snare vpon al that dwell on the face of the earth In vvhich wordes hee fasteneth sobrietie in the minds of men and shaketh off the loue of earthlie thinges and vvill haue them to continue in so dooing till the ende of their liues least vvorse thinges happen vnto them That also is an excellent saying of Cornelius Celsus 〈◊〉 1 When thou commest to meate too much sacietie is neuer profitable and too much abstinence is also as vnprofitable For neither hunger after fulnesse nor fulnes and vnmeasureable gluttonie after hunger are any vvaie wholsome Wherfore very fond are they and vnaduised vvho hauing been at a supper banquet or feast doe so pine themselues aftervvarde with hunger that oftentimes thorough faintnesse and weakenes of spirite they giue vp the ghost or at leastwise vvith sweet sauours must be fetched againe from their swounds Others againe with ouermuch fasting pinching their bellies with hunger when they come to good cheere loade themselues so full of meate and drinke that vnlesse they be vnbraced would very neer burst yet somtimes to sup liberallie and to satiate him selfe at bankets in season and proportion can neither be hurtful nor worthy of blame the rather if it be don moderatelie and in a mean as kept within the bounds of temperance For vvith such refections sorrovv and sadnesse is expelled which vvith ouermuch care doe dull and darken the minde vvhich maketh melancholike students their spirits being weakened and spent to be froward silent churlish and estranged from all good fellowship and familiar conuersation which affections ought to bee most estranged from louers of learning politicians and schollers We must take our meate at the liberal and bountiful hand of God with grateful and thankeful harts Chap. 23. NOw because thorough the bountifulnesse of God we do plentifullie and abundantlie inioy all his creatures and that all of them from the beginning of the vvorlde were appointed to the vse and profite of man therefore so soone as thou art sette downe at the table before thou touche either bread or meate lift vp thy minde to the Creator of all thinges and desire of him by praier that all thinges which thou shalt receiue may be profitable to thee by faith and powerfull to nourish and foster our bodies for neither the nutrimentall strength nor vegetatiue force consisteth in brothes and meats but in the word of God which indueth them with that vertue and strength Wherfore let vs refer al thinges to God for besides Paule Prudentius also telleth vs from whome we must looke for our foode and helpes of this life 1 Tim. 4 Rom. 14 1 Cor. 9 to vvit from God the father by whom through Christe we obtaine all thinges For thus doeth hee direct his praiers to God Christe prius genitore potens Huc nitido precor intuitu Flecte salutiferam faciem Fronte serenus irradia Nominis vt sub honore tui Has epulas liceat capere Te sine dulce nihil Domine Nec iuuat ore quid appetere Pocula ni prius at que cibos Christe tuus fauor imbuerit Omnia sanctificante fide Fercula nostra Deum sapiant Christus influat in patinas Scria ludicra verba iocos Demque quod sumus at que agimu Trina superna regat Pietas Christ with thy father most of might Bow downe thy face that is so bright And looke on vs with thy cleere sight shine on vs with thy face That through the honor of thy name We may without deserued blame Prepare our feastes and take the same in reuerence of thy grace For nothing is without thee sweet To take our meate it is not meet Vnlesse Christs fauour first doe greet and blesse our meat and drinke For all our feastes should smacke of thee Through faith whereby vve holie be Then in our bankets we shall see Christ ioy to ioy will link And to conclude what ere we are What ere we doe whet ' eate or spare The trinitie will haue this share to rule vs as he list After the refreshing of our bodies he inciteth vs againe by the example of Christ to thankfulnesse Marth 26 Marke 14 For our Sauiour after Supper would not rise from the table till he had sung a psalme whereby he woulde haue vs to acknowledge all thinges to come from the riche and bountifull hand of God and by his good gift become profitable vnto vs. For thus doth he further exhort vs to thanke God after meat Pastis visceribus ciboque sumto Quem lex corporis imbecilla poscie Laudem lingua Deo patri rependat Sic nos muneribus tuis refecti Largitor Deus omnium benorum Grates reddimus sacramus hymnos Our bodies refreshed and meat once receiu'd The which our weake nature required to haue Let not God the father of praise be bereau'd So being refresht with the giftes we did craue O father the giuer of euerie good thing We thanke thee and dedicate to thee a hymne There are sundrie patternes of this kinde of prayer amongste the best approoued writers there are also many such scattered heere and there in the Bible but there is none of more force to obtaine that wee aske then that which is prescribed by Christ For whatsoeuer we aske or conceiue in minde Matth. 6 Luke 11. ought to bee referred hither or rather flow from this fountaine For although it stand but of a few wordes and is diuided but into sixe or seauen members yet is it so aboundantlie replenished with mysteries that it comprehendeth in it all things which either belong to the glorie of God our owne vse and necessitie or else to the vtilitie and profit of our neighbors What regard we ought to haue of hospitalitie Chap. 24. NOw as touching that which belongeth to the intertaining ordring of such ghests as thou hast inuited to thy table and of such also as haunt and frequent to thy costes thy feasts and bankets vnbidden thou must wisely and circumspectly consider First therefore it is very meete that all men regarde hospitality Ro◠1◠1 Tim. 3 Titus 1 2 Pet. 4 Heb. 13 Luke 14 which besides others the Apostles doe commend Paul greatly requireth it in a bishop and that our houses lie open for al honest citizens to come into For Cicero saieth it is a verie comely thing that great mens houses should lie open for honest and well knowne guestes In which dutie of humanitie to the ende ambition ostentation preparation and respecte of person should be auoided Christ commanded the poore and needy to be called to his supper hoping for neither reward
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
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
we see so many vices in this sexe euery where that many married men haue complained and yet doe complaine of the shrewish conditions and natures of women and that weeping to their neighbours doe tell what and howe manie greeuous outrages they are compelled by them to suffer and indure vvhereby they giue occasion to manie men to abhorre mariage and rather to sequester themselues from the societie and secret fellowship with women then to suffer and submit themselues to the vvitlesse controulmentes and vndiscreet threats of a stubborn brawling malicious outragious and scolding vvise yet because the order of nature the necessitie of life and the loue and desire to augment our posterity compelleth a man to get him a wife and prouide him a helper to procure increase of children they do wel which marie vvhereby they passe awaie the course of this life in an vnseparable societie and mutual consent both of bodie and minde yea and if the woman be not too frovvarde both pleasantly and comfortablie For vnlesse nature doe supernaturallie abhorre mariage the condition of mans life requireth it and the qualitie disposition of the bodie inciteth vs to it And therefore did Metellus Numidicus make that commendable Oration to the Romaines Gâ—â— Lib. 1. cap. 6 wherein hee exhorted his Citizens least the Commonvvealth should come to ruine to take each of them a wife For saith he if man might liue without a wife why euery one of vs vvould gladlie be deliuered from such a troblesome euil but because it is so ordained of nature that we canne neither liue wel and quietlie with them nor in any good sort without them let vs rather prouide for the safety of our commonwealth then for our own shorte momentanie and priuate pleasure For if the ministery of a quiet and honest wife bee of great vse and profit to those husbandes that are whole and sounde in helping to order their houshold affaires and in handling of al things profitably at home then questionlesse hir pains must be very comfortable and commodious about the sicke and diseased persons Eccle. 36 And as the wise man saieth where there is not an hedge the possession diminisheth so where there is not a woman the sicke must needes sigh and hee that wanteth his helper caÌ„ be hardly supported For a faithful wife doth hir duety to hir husbande with a courage carefullie prouideth for her house and family huswifeth all things at home in hir house and hath alwaies hir mind and cogitations on her husband so that if he conceiue any disquiet if he â—ustain any losse if he be sicke if sorrowfull and heauy a good wife will couet to lay the greatest part of his calamity vpon hir selfe and greeue at and sorrowe for hir husbandes harmes as if they did properly beloÌ„g to hir selfe And this can by no means bee effected but by a mutuall consent of their bodies and mindes which ioineth them together and of two maketh one and then as Horace saith notably Gen. 2 Lib. carmin 〈◊〉 〈◊〉 13 Faelices ter amplius quos irrupta tenet copula nec malis Diuulsus querimonijs suprema citius soluet amor die They thrice and more are blest whose marriage bed is chast Whose loue is not disioynd with brauls but vnto death doth last But dayly examples doe testifie that many women are not onely subiect to all kinde of affections and perturbations of mind but also for the least occasion that is doe outragiously waxe mad with anger so that the lowring and il disposition of a woman is nothing inferiour to that of the aire when it is mooued with tempests lightâ—ing and thunder The which that the Hebâ—â—es others also that sought after wisdome tried by daily conuersation with theÌ„ and found true by obseruing the customs of their liues their writing do copiouslie witnesse and confirme For I gather by their bitter inuectiues against women that they were exercised and taught by domesticall familiar and secret familiatity with them Eccle. 29 vvhat a wicked and malicious woman when she is stirred vp and prouoked to anger is wont to attempte what tragedies and lamentable accidentes shee will cause and howe vehementlie for a trifle shee will rage and storme For thus doeth one of them amongst other things prosecute his speeches against them by taking a similitude from venemous and cruell beastes saying The greatest wound is the sorrowe of the mind and the greatest mischiefe the malice of a woman let me haue anie wounde sauing the griefe of minde and any mischiefe sauing the rage and wickednes of a woman Nothing more hurtful for the head then a serpent and no anger exceedeth the anger of a woman It is better to dwel with a Lion or a dragon then with a wicked naughty and brawling woman When woman was taken out of man she was a quiet milde delectable curteous delicate and smoothe skind creature the desired to be ruled by man and to be subiect to him I wonder then whence shee had this cruelty desire to chide and brawle and all other hir wicked and vnbridled affections Certainlie I coniecture al these things happen to this sexe through the weakenesse of their mindes and the imbecillity of their vnderstandinges and iudgementes whereby it commeth to passe that a woman incensed with anger wil be starke mad with rage and purposing or presusuming beyond hir power can â—either tame hir lusts nor bridle the troubled motions of hir minde no nor in anie meane sort resist them with wisedome and reason but carrieth hir selfe after the guise and fashion of a little childe who altogether voide of vnderstanding and reason Gestit paribus colludere iram Colligit ac ponit temere mutatur in horaâ— Horâ—â—e in arte poâ— Desireth with his fellowes ofte to play is soone displeasd and soone appeasd Changing his mind each minute in the day For why a womans minde is nothing so strong and valiaunt as a mans neither commeth shee any thing neare him in wisedome but vppon euerie light occasion and for a matter of no waight at all shee so looseth the rayns of reason that like a mad dogge forgetting hirselfe and al honesty without any difference or regard of persons setteth vpon and teareth in peeces as well hir friends as her foes And here if any man aske me why shee is so furious I take this to bee one natural cause in that a woman hath such soft tender thinne and moist flesh that so soone as choler is kindled in hir it presentlie setteth the heart on fire and is quickely dispersed ouer the whole body For as fire doth quicklie consume the light stubble the which for the time maketh a great blasing flame but soone goeth out and quickelie vanisheth euen so is a woman soon kindled with anger once incensed doth rage in extremity and because hir body is neither strong nor coragious hir anger because of hir moisture is soon appeased ended quenching hir fury with a few
of faith and perfection in godlinesse commandeth vvomen to keepe silence in the presence of their husbands and assemblies of men and the reason is because the impotency that is the affectioÌ„s of their minds are altogether departed froÌ„ teÌ„perancy moderation and therefore wil neither permit theÌ„ to vsurp the place of a teacher to reason or dispute in any assembly to be present at the election of magistrates or to speake their minds in anie company if their husbands be present Moreouer such and so great is the imperfection frailty and weakenesse of a womans nature that Plato not without great reproch to the pride of some of that sexe doth almost deny them to haue any minde or to be any way worthy the names of women And yet least those that are vertuous in deed should be vnworthely scorned for the faultes of the vicious 1 Cor. 11 Paule in another place prouiding for the safty of houshold affaires doth with a fatherlie care incite vs to honour and highly esteeme of those that are vertuous because such are almost of the same nature and worthinesse that men are of themselues and almost partakers of the same benefits that man doth inioy onely to put hir in minde of hir obedience she was taken out of man by God who was the maker of them both Genes 2 that as man is the glorie and image of God as the Apostle witnesseth so the woman should be the glory of the man For man was not made of the woman but the woman of the man and man was not made for the womans sake but the woman for the mans sake Ephes 5 and yet neither the man without the woman nor the woman without the man in the Lorde who so ruleth the order of all thinges that he wil haue the woman to be obedient to the man though proude gossippes presume to resist his power Colos 3 For as the woman was of the man so the man is by the vvoman in the acte of begettinge and brynging foorth children So that both vvaies is shewed an assisting societie a mutuall helpe loue consent and agreement between them 1 Peter Cap. 3 Where Peter thought it meete that as Women ought to bee obedient to their husbands so on the other side husbands should be liberall and easilie intreated towardes their wiues as knowing them to be the weaker vessell not onelie pardoning simple faults and forgiuing light offences but also winking at and saying nothing to some open and manifest errors For it is not meete that a manne should be more cruell then is needful vnto so vveake a creature nor bee ouer imperious or too bitter to so sencelesse a sexe especiallie if they continue in their duties in any good sort and permit not themselues to transgresse the bounds of chastitie by playing the harlots Which reproch and discredit albeit it more anger a man when he knowes it then it can any way hurt him though he see or perceiue it yet shal the vvoman neuer cleare her selfe of infamie and dishonor nor heal her wound again so long as she liues And yet if such a chance happen that their furde gownes should lack a little poking as it is reported they somtimes say they doe yet christian charitie and their husbandes loue should not be too rigorous and inexorable towardes them because reconciliation and remission is in the power of God who is wont to be appeased with praier and repentance though he bee prouoked to anger by wickednesse vngodlinesse and idolatrie pardoning the faults of the forepassed life so soone as a repentant minde doth despise and detest his wickednes and constantlie intendeth to liue better hereafter Another cause of vnquietnesse and troubles in this sex commeth with wearinesse of childbearing The cause of womens stubbornes and tediousnes of giuing suck and nursing of children But the greatest cause as is said ariseth from stopping the course of their monthlie disease the which if it issue at the certain and appointed time the rage of their anger and brauling is quicklie appeased by turning from their harts and braines the smoke and fumes of that pernicious humor and by auoiding the vapor mist of that troublesome excrement which for that it fumeth vp to their heads is most painefull for them to auoide When a woman is pleased But now on the contrarie parte hovve quiet and merrie a man shal finde his wife if he indeuour to satisfie that which Salomon in the 30 of his prouerbs saith hath neuer enough and with many and often imbracings desire to fill the vnsatiable gulfe of hir womb with endlesse copulations it is better known to them that finde it by practise in mariage then can be declared by wordes taken from art And althogh I may be thought to expound this paradoxe of the Wiseman somwhat more at large then it is commonlie vsed to be taken and vnderstood that is to giue it an interpretation vnlooked for and much differing from the common fence yet do I see I maye find out and giue vnto it another exposition so that it may also be taken to carie this meaning The wickednesse of a man is better then one that is now an honest woman but a little after is the cause of an ill name by dealing with vvhom thou gettest thee a reproch that it is better to bargaine and haue businesse to doe vvith a vvicked man then any way to deale with a woman vvho by nature is altogither deceitfull For albeit she seeme at the first sight and shew to be an honest Woman and of a good name and that in her outvvarde gesture she carrieth no shevv of crast or deceit yet afterward thou shalt finde her vnconstant crafty captious slipperie deceitful fraudulent and euerie vvaie bent to deceiue and beguile thee so that if one manne defraude or deceiue an other in his busines this fraud and deceit is iustice in men in comparison of the wickednesse and deceit in women To this purpose wee meet with manie such sayinges in the scriptures beeing argumentes taken from the lesse to the greater For after the same maner dooeth God by Ezechiell Ezâ—â— 16 amplifie the wickednes of the Ievves to the full pronouncing Sodome and Samaria to be iustified by her Whereby he sheweth the Iewes were more wicked and went beyond the gentiles for dishonestie naughtinesse and vvicked deeds so that the Sodomites and Samaritanes may seeme guiltlesse in comparison of them So in vvicked opinions and in setting abroche any pernicious sect or schisme one is more hurtful and dangerous then another insomuch that many heretikes may be thought to be true Christians and to professe true and vvholsome doctrine if thou compare them with others that publishe opinions which bee more absurd impious blasphemous and execrable as we commonlie saie Desee is een goddelick ende heilich man by den anderen That is A godlie and holie man in comparison of the other that is albeit both be wicked and vngodlie yet if thou measure al things by the rule of equitie and square them out with the squire of Iustice one may bee iudged innocent and vvorthie to be acquited if he be wel compared with the wicked deedes of an other After the same sort is one manne more superstitious then another and more estranged from true godlinesse and religion then another Sicplerumque agit at stultos inscitia veri Hor. lib. 1. sâ—â— et Palantes error certo de tramite pellit Ille sinistrorsum hic dextrorsum abit vnus vtrique Error sed variis illudit partibus omnes So for the most part ignorance doth vex fooles all their daies And error driues al wandring mates out of their ready waies That some on left hand some on right do alwaies go astraie And al is but one onelie vice deceiuing manie a waie So that though error wickednesse shame and dishonesty be both in man and woman yet that of the vvoman is moste detestable and accursed And thus you see howe the wickednesse of a man is better then the good deedes of a vvoman or as the Dutchmanne saith De dencht van een vrowe is ergher dan een manâ— bosheyt that is the vertue of a vvoman is a great deale worse then a mans wickednesse By which prouerbe they aggrauate the maâ—iciâ—â—â— naughtinesse of that sex that if one vice be compared with another and then fall to examining and balancing of deceiptes craftes guiles and subtleties thou shalt finde that they weigh heauier are of greater force which come from a woman then those which are wrought and attempted by man FINIS
the gaule of their consciences there riseth more greefe and trouble and more ielousie and suspicion from an hired and time seruing lemman then from a lawful and trusty wife being maried And albeit in this estate as in many other pleasant things are mingled with sower things bitternesse with sweetenesse pleasure with sorrow and griefe with ioie and that there is in marriage no want of brawles contentions chidings iealous affections as in deed there is no estate of life whatsoeuer euery way perfect yet is there no fault to be laid on the institution of mariage For albeit many discommodities attende on this estate and great sorrow care and trouble of mind both in bringing vp their children and as Paule saith in ordering of a house 1 Cor. 5 yet doth mutual loue mittigate and aswage all these sorrowes by procreating of children according to the ordinance of God For children are a great reioicing and singular delight in marriage by whose meanes the loue of the married is increased and nourished a great comfort riseth to them both But if it happen contrary to their minds and wils that they haue no children and that they haue no hope to leaue a posterity behind them yet must the bond of mariage be kept vndefiled and the society of this life main tained one propping and holding vppe the other as fruitfull trees set in a ranke doe the vine who leaning on them and as it were marrying and fastning it tendrels to them climeth the very toppes of them and so spredeth it selfe abroad For as a vine destitute of props and bearers is weake and falleth to the ground so marriage vnlesse it be propped vp with the mutuall labour of man and wife decaieth and cōmeth to ruine And if there be any fault in this fellowship any disorder suspicious falings out discords it is rather to be ascribed to the stubborne affections of the man or the woman or both then to this holy and sacred ordinaunce for these are not the faultes of marriage but of a noughty nature and troublesome minde drawn from the infection of originall sinne from whence all euill springeth By what meanes a man forseeing death by nature may not be afraid of it Chap. 56. SEing that of all thinges in this worlde there is nothing certaine and sure but that all thinges are vanishing fraile and weake yea the moste beawtifull things that are must come to ruine there is no reason why any one should so greatlie esteeme them or so greedilie vsurpe them or be more affected to thē then necessity requireth but rather lifting vp his heart and mind to heauen should meditate and looke after thinges perfect and euerlasting For whosoeuer hath faith in GOD the Father through Iesus Christ he is led with a certaine hope and expectation of immortalitie and such a one feareth no imminent chaunces or discommodities such a one feareth no disease calamitie daunger no nor death it selfe which is greatlie feared of those that are destitute of the spirit of GOD and vvere neuer indued vvith any knowledge of his deitie For such as put their trust in GOD being strengthened by the holie Ghost doe couragiouslie and vvith stoute stomackes resiste all aduersities Rom. 8 2. Tim. 1. Galat 4 1. Iohn 4. because vvee haue not as Paule saieth receiued the Spirit of bondage and feare but the Spirit of adoption and the Spiritte of power and loue by vvhich wee boldlie crie Abba Father In this saith Iohn is our loue perfect in vs that we haue hope in the day of iudgement Feare is not in loue but perfecte charity reiecteth all feare because feare bringeth trembling and torment Wherefore to the ende wee may shake off all feare of deathe from our mindes Colos 2 and all terrours that it maie bringe vnto vs let vs cast all our cogitations hope vowes and truste on our mercifull Father and on Iesus Christ who hath reconciled vs with his bloud and hath deliuered vs from sinne and the tyrannie of death blotting out the hand writinge that accused vs whereby wee were bounde and pledged to the Diuell and as the Dutch man saieth In hem ghehouden Teghens hem verbunden that is helde fast and tyed to him But to the ende Christ might strengthen our fearefull and tymerous mindes and declare all our hope and trust to consiste in him hee saieth Be of good comforte Iohn 16 Iohn 12. for I haue ouercome the worlde Nowe the Prince of this worlde is iudged that is hee that brought deathe into the worlde is by my death ouercome beeing condemned in iudgemente and strypped of his power to hurte The Prince of this worlde commeth but hee hath nothing in me With which comfortable words hee declareth Sathan and those which are confederate with him in this worlde through sinne to haue no power either against Christ or anie of his members that cleaue vnto him and are ingrafted into him by faith These sauing and quickning speeches doe worke this in the mindes of men which doe leane vnto his helpe that shaking off the feare of death doe cheerfully arme themselues against all troubles that happen vnto them which maketh them inuincible and with bolde courage to breake out into these wordes Mine eies waite alwaies on the Lorde Psal 3. Psal 22 because hee hath plucked my feete out of the snare The Lord is my light and my saluation of whom then shal I be afraid The lord is the protector of my life whom shall I then feare If whole armies come against mee my heart shall not feare I will not bee afraid of thousandes of people that compasse me about if warre be raised against me in him will I trust yea although I should walke in the shadowe of death yet will I feare none euil Iob. 13. because thou art with me Albeit he kil me yet wil I put my trust in him that is if he set before me the shadow of death that he take away my life from me yet wil I trust in him who with his prouidence wil finde some meanes to preserue me Psal 117. Heb. 11 Cap. 17 The Lorde is my helpe I will not feare what flesh can do vnto me And that saying of Ieremy Beholde they say where is the worde of the Lorde let him come and I will not bee troubled following thee my shephearde And thou knowest I haue not desired the day of a man that is I desire helpe no where else then of thee so that I lightly regarde and nothing feare them which threaten death I am not afraide of thee which art my hope in the day of mine affliction let them feare I am nothing afraid Paul also inflamed with the same feruēcy of faith and trusting vpon the helpe of God boldly pronounceth There is nothing so horrible and fearefull that can bring a terror into godly mindes or can remooue from thē the loue and trust in God For I am certainlie perswaded Rom. ◠saith he that neither