of a Pesant because he wotâ—s it wil be notable Inward ioy annihilates outward paine Esay the Prophet so martiâ—ed S. Lawrence S. Stephen Act 7.56,58 One Martyr begets many Dan. 3.22,23 Sorrow doth occuâ—ie the the place of extreame ioy Petrarch Extreme ioy being suddaine is enemy to nature Simil. Shame may bring life to confusion in generous spirits Quod capio perdo quod non capio mihi seruo Body Soule Heate naturall Phisitionâ— Mirth makes mans yeareâ— as many as hiâ— haires The AffectioÌ„s follow the qualities of the Humors Sicknesse iâ— as Seneca saith the chastisement of intemperaÌ„ce The Harâ—s affects begett the Mindes Deere are fatted but to be killed So Epicures c. The power of The will is derived from Knowledge Prâ—ctise the Mothâ—r of Habit. The Soule is possest in patience if shee possesse patience Frst the crosse and then the Crowne a Affliction being familier with vs doth make vs most familier with our selues b As a man caÌ„not know him selfe if hee know not God so he cannot know God well if hee know not him selfe So inseperable are these knowledges * The end of worldly pleasure is the beginning of Payne Wealth makes men wanton * Ample fortunes haue as ample passioÌ„s * Prov. 13.10 * Our â—nemies will tell vs wherein wee are faulty which friends will forbeareâ— so may we profit by our foesâ— Affliction is the best Tutresâ—â— to make vs know the World Custom is another nature Custom is overcome by â—ustome When the affections are called vertues or Vices Sin inhabites but is not habituall in the godly Simil. Simil. Simil. Simil. In knowing our soules we know â—he wel-head of al our Actions The Minde turns winds the body by the Affections of the Hart. Little suffiseth Naâ—ure but nothing Opinion As a little Colloquintida dâ—th marre a whole pot of pottage so covetousnesse doth make all other vertues abhominable The best vse of worldly things isâ— to contemne worldlyâ— It thingsâ— Plato A simil a Affections move the Soule moderately but Perturbations move her most violently A Simil. b When IudgmeÌ„t is betraid the Affections are misguided Therfore moderate fasting feedes the Soule c Ills takeÌ„ for good grieue the mind vpoÌ„ triall d Passion is easiest extinguished when it begins to kindle e A wise man rules and is not ruled by his Affections f Constancie holdes the Hart that holds wisdoÌ„e Ill is the privation of good Good is the obiect of loue and Desire To bee angry with evill is good Pride is a moÌ„ster compounded of many Affections A Simil. A Simil. a Where Passion raignes Reason obayeth b The Eie is the Index of the Minde Eccl. 13.26 Confounded looks bewray meÌ„s lewdnes d The countenaÌ„ce showes how the Hart is affâ—ctedâ— Not to dissemble is not to lyue Teares quench the â—â—â—e of immodâ—â—ate PassioÌ„ f Mirth is too light for the gravity of Maiestie g Vertues self-loue alone is Vertuous The kingdom of heaven suffers violence and thâ— violent take it by force Mat. 11. 12. The Hart coÌ„ceaues two kindes of Ioy or Griefe Likelyhood is the life of hope touching mundane matters The hope of the impious is full of feare Innocencie dreades no danger Hopes winges are pennipotent The Patriarck Abraham Gen. 32.26.28 The Senses would dy that feaâ—e might â—ot â—iue Feare is vtterly haâ—tlâ—sse Gods feare expels feare Eccle. 1.12 The Belly becomes loose though force of Feare * Iob. 41.16 Courage comes from Hope * Six-penny Champions Iob. 2.7 Gen. 4.8 * God * God is the Fountaine of all Power * Sorrow remaines after sinne for sin to make the Soule detest sinneâ— a Too great Light is as offensive to the Eye as too little b God is by Intelligence apprehended of vs. Note which of the outward senses is the most supreme c Seeing is the Soveraigne of the outward SeÌ„ses why d The outward senses are the Dores whâ—re thrâ—ugh Sin enters into our Soules The Divell knowes not the thoughts of Man A Simil. The inferiorst interior sense coÌ„ceiues more pleasure then all the outward senses can The pleasures of the minde doe far excell those of the body The more brutish the pleasures bee the more paine is taken in their execution Griefes doe more annoy vs then Pleasures delight vs. * Gods coÌ„maÌ„dements meÌ„tioned in the Decalogue Bodily pleasures are but paines coÌ„pared to those of the minde * Eccles. 2. * God the Father fatherâ—leâ—â—â— Civill Policie Crownes are purchased often vniustly by bloudy coÌ„quests Policy vnder God is the overruler of all vnder heaveÌ„ To Princes wee must giue our reasons by waight our woâ—ds by measure Similie All Policie ought â—o tend to publicke profiteâ— Simil. Where the worde of the king is there is poweâ— and who shall say to him what dost thou Eccles 8 4. A Caveat for great subiects Men shoulde not bee divels to shun teÌ„porall death or to be Gods on earth That which in privat persons is called Choler in publike is called Fury cruelly Sal. Rigor often buyeth her pleasure with perill of life Mercy truth preserue the King for his throne shaâ—be established with Mercie Prover 20.28 He that is careles of his own liâ—e is Lord of anothers Senâ— * Which mischief though with extream difficulty prevented if at al avoided yet al the means to escape it are these 4. Enquiry Punishment InnoceÌ„cie Destenie * By repreheÌ„sion which S. Basil cals the healing of the soule SalomoÌ„ an ornameÌ„t of fine gold Pro. 25. and David a precious Balme Psa. 41. Tacitus saith every notorious execution of iustice hath some taste of iniustice therin yet sith it wrings but some in particular it is amply recompeÌ„ced in the coÌ„mon good a Iteration of reveÌ„g for one fault is faulty Punishmente is the companion of iniustice Plato b Salus fâ—r the soâ—es growing from overmuch severity a Austere and iust Maiestrats are like the Ligatures of Chirurgions which hurt them that bee wounded for though those Bands be imployd to cure loose meÌ„bers yet they putt the Patient to much paine b By the resistance of those that should obey the lenitie of those that coÌ„mand is diminished Tacitus Vsurie is a sweete poison compounded vpon the ruines of good men d A temperate dread suppresseth high and stout stomakes feare in extremitie stirres men to presumption or desperate resolution provoks them to try conclusioÌ„s daÌ„gerous Piety makes Authority most potent e The mother of a wary person knows not what belongs to Teares Paul Emil. f Superfluity in BaÌ„quets Aparrell are tokens of a diseased CoÌ„mon-weale or which is rather in daÌ„ger of death Seneca g A kingdoms superabuÌ„daÌ„ce if it be managed by a lascivious voluptuous Prince is the cause of the subversioÌ„ thereof h Fâ—are terror are slender bonds to bind loue Tacitus Simil. i A gentle intreaty is of more force then an imperious coÌ„maÌ„d Claudian k It is an easie matter to governe good men Salust l O impious people
fulfill And leave the Reader to thinke what he will NOw may we range next to the Ranke of loue Other Affections and to doe it right We must place Favoure there by which w'approve Of some thing wherein we conceave delight For that it 's good in deede or so in sight Herein Loues obligation doth commence Yet favoure may haue force where loue lacks might But without Favoure Loue is a non ENS For Favoure waites vpon Loves excellence Then Reverence with Favour we may Ranke Bredd by comparing some high Dignitie With some inferior State that Fortune sanck Which then is in it's right especially When extreame feare and Hatred come not ny For though in Rev'rence Feare and Shamefastnesse VVith moderation doe obscurely lye Yet Feare by some Ill caus'd Good doth suppresse Still seene in that which breedes our humblenesse True rev'rence therefore beare we vnto God Who is allâ—good as he almightie is For fear'd we nought but his revenging Rodd Our Rev'rence would be turn'd to hate by this Then Rev'rence growes from pow'r and grace of his And whosoere with them he most endowes Of Rev'rence from lesse Rev'rend cannot misse For Rev'rence Pow'r and Goodnesse still ensues And the lesse worthie to the better bowes For when we eie the vertue pow'r and grace Of the most Noble truely called so And looke vpon our selves and weigh how base VVe are compar'd with them then bend we lo As vnto them that vs in Good out-go For as selfe-liking doth enlarge the Hart Or puffe it vp like Bladders which we blo So it contracts it selfe in ev'ry part When we see others passe vs in desart Then as we rev'rence God for goodnesse more Then for his might and awfull Maiesty So if we would be rev'renc't of the Low'r We must surmount them in that ex'lency That makes vs most resemble Dëity For whereas Goodnesse doth associate Might There the most Insolent most rev'rently Though otherwise repleat with al Dispight VVill doe their Homage freely with delight For homage fealty and honor are To sacred Vertue due by Natures Law Honor we owe to Vertue though but bare And Vertue matcht with might doth Rev'rence draw Then Honor Reverence and loving awe Are due to Maiestie and that is due To Magistrats that Men froÌ„ Vice with-draw And make them Vertue eagerly ensue Themselues therin be'ng Leaders of the Crue The last Affects to Love subordinate Are Mercy and Compassion These are they VVhich make vs like God to commiserate The miseries of those that still decay Or are at point to perish without stay These these bewraie that we are Members quick Of that same Bodie whose Head doth bewray That they are Members mortifide or sick VVhich feele no paines that fellow members prick These make vs make the hand of the distrest Our Mucke and Earthly Mammons continent Yea make vs make the Orphanes home our Brest And our right Arme the VVeedowes Sustinent And all that want our All them to content O that these were more frequent then they are With those that doe our Churches so frequent For damn'ds Devotion that will nothing spare But for selfe-comfort altogither care These Colledges and Hospitals erect And both endow with copious maintenance These are so prevalent in their effect That they vnto the Heav'ns doe Earth advance Wherein there is no want or sufferance These doe forgiue as gladly as they giue Vnto their foes miscarried by Mischance These good and bad like God in lacke relieue For Mercies Bowels melt when anie grieue These Bridges builde ore Rivers semi-Seas And turne deepe VVaies though endlesse in extent To Cawseis firme for Man and Beasts more ease And ev'ry waie provide for bothes content Through fellow-feeling of their dryriment These make their VVaredrops and the Needies one And their owne Limbes limbes of the impotent Ioy with the ioiefull mone with them that mone And sigh in soule when they in Bodie grone O that my soule could as it gladly would It selfe infuse into each worde or line That tendes to Mercies glorie then it should So as it ought at least like Phoebus shine If not at most bee more then most divine For Mercie and Iustice are Gods mightie Armes But he most might to Mercie doth assigne As bee'ng the right Arme holding all from harmes Though All do fall through Frailties least Alarmes Mercie 's the true Idea of Gods Soule Wherein his matchlesse glorie glitters most Which is of force his Iustice to controule For when in Iustice all that are were lost Then Mercie them redeem'd to Iustice cost The Lord of Iustice was vniustly slaine That Mercie might triumph and iustly boast As Loue first made so Mercie made againe Man-kind that sin had marr'd with monstrous stain Sith Mercie then is of so high account Shee should bee most familier with the Hy For God in mercy doth himselfe surmount That is it doth himselfe most glorify So they that eie the Poore with Pitties eie And haue most mercie seated in their soule Draw neer'st the nature of his Dëity Whose names engrossed are in his Check-role And next him ought the VNIVERS to rule THus having toucht th' Affections most humane That humane nature doe consociate Now follow those that are most inhumane Bred by Opinion of Ill which wee hate Which make vs savage or in worse estate The vnrest of our soules the while they rest Within our Bodies and predominate Proceedes from fowre chiefe causes of vnrest Which thus by Natures searchers are exprest Desire Feare Griefe Ioy all immoderate Which perturbations be from these proceede Al Passions which the soule excruciate Which the Mindes ignorance doth fatting feede As knowing not what 's good or Ill indeede Desire and Ioie those goods accompany Which be not good further then Natures neede And that a little God wot doth supply For overmuch doth her soone mortifie Aske peace and plenty what fell fights they haue With these three Monsters Pride Strife Excesse Hardly themselues if they at all doe saue From their fell force they eas'ly wil confesse Yet God with Peace and Plentie Man doth blesse That Man might blesse God both in word and deede Not take occasion from thence to transgresse But from these Fountaines pure doe oft proceede By their abuse Abuses which exceede For sinne in peace and plentie is so arm'd VVith all that may allure the simple sense That sense by those allurements is so charm'd That soone it yeeldes to sinne obedience As it were forc'd by some Omnipotence When sinne so sweetly doth intreate and pray And promise Flesh Heav'n in Incontinence To which prosperity doth Flesh betray How can fraile Flesh and Bloud say sweet sinne nay If Tast would tast what might her Pallate please Sinne offers Manna Nectar and what not VVould touching feele sinne opens pleasures Seas To plunge the sense therein it to besot The smell shee ioies with sents as sweete as
iudgmeÌ„ts because we feele not the force therâ—of that at length like the Fly in the flame we are consumed of them o Civill warre is faâ—re worse then Tyranny or vniust iudgmeÌ„t Plutarch in Bruto p Gods commandements A Recapitulation of what hath bin discoursed touching the Kings of England their governments William Conqueror q Vis vnita fortior New Lords new Lawes r To hurt and heale for more health is holsome s Blessed is the affliction that procures greater perfection t Soone ripe soone rotten Edward 1. Longshancks Edw. 2. Rich. 2 Hen. 6. Edw. 5. a Ambition gathers resistles strength in a Kings weakenes Maiesty without magnanimity is vnassured Livie 2. â— b I haue seene servaÌ„ts on horses Princes walking like â— servaÌ„ts on the ground Eccl. 10.7 Edw. 3 Hen 4. Hen. 5. Edw. 4. Loving feare a sure guarde to Soveraigns No kingdâ—me free froÌ„ Ambition Kingdoms the obiects of fortune Envy Simil. a PerfectioÌ„ humane AmbitioÌ„ a sore of the minde incurable b An inevitable incoÌ„venience Richard 3. a Ambition would destroy al to be aboue all Hen. .7 Vniust peace is to be prefer red before iust warre Livie Yet open war is more secure theÌ„ suspitious peace Tac. 4. Hist. Great heapes are made of many litle thiÌ„gs in peace brought to nothinge in warre Peace good government the Parents of Prosperity God selleth vs riches for the price of labor We are said to be well backt when wee are no worse frended a Gold makes al thinâ—s pregnable b Money is the very sinâ—wes of a State Mucian c The good of the Subiects is the obiect of the good â—rince d Money saith Thucidides makes weapoÌ„s forcible and profitable Cyrusâ— was wont to say he heaped great treasures wheÌ„ he enriched his friends Subiects f Let Kinges that desire to live in peace provide in time thinges necessary for warre g Tiberius of Constantinople accounted that for counterfet coyne that was levied with Teares and cryings of the people h The bitings of enraged necessitie are most dangerousâ— Portiuâ— latro Hen. 7. a true Paâ—terne of a wise and vertuous Prince Hen. 8. Bounty doeth cover manie faults Avarice obscureth many vertues Guiftes doe superinduce the heart to loue He more respected honor then profit Edward 6. Qâ— Marie Contempt in subiects is the conâ—usion of government Qâ— Elizabeth Act. 5.35,36 37,38,39 The Mindes pleasurs much more pleasant theÌ„ corporal delightes Sensuall persons are vselesse burdens to the earth The senses soone weery of their pleasures Wine sicknes 2. Obstacles that lets the mâ—ndes actions Simil. Wee ought to propose nothing to the minde vnworthy of her Simil. Sense must awhile forbear pleaâ—ures to make them more pleasaÌ„t * The pleasurs which sense receiues from natural things are more pleasant theÌ„ those froÌ„ Artificiall * Nothing vnder the SuÌ„ne long coÌ„tents therefore wee should seeke contentment aboue the Sunne * Birdes Simil. None know it but they that feele it a The propertie of true felicity is alwaies to coÌ„cent the desire and exclude feare b St. Paule Loue doth descend not ascend How love is bredd Doating bâ—ings loathing God should simply be loved for his own goodnes It is selfe-loue to love God for his bounty towards vs onely b Loue made vs to loue God is mans beginning his end The order of loues progres He workes in vs both the will and the deede Selfe-loue is iustifiable wheÌ„ we loue our selues for god only Beauty is a speciall cause of loue God the FouÌ„t of all Beauty Painting the face * Without coulor of Reason Outward argues inwarde beauty Sinne is conceived in the womb of concupiscence * They rather ruine then repaire the â—ender honors of women A well teÌ„pred body makes a like tempered mind ordinarily An vnchaste eie loues to looke vpon â— light eie Beauty â—igniorizeth the sense The beauty of a WomaÌ„ cheereth the face and a man loues nothing better Eccl. 36.22 * Maried Adultery Luxury wantonnesse slouth Pride c. are sins in Specie the Genus to all these is Caro. 4. Kindes of divine furie Loues force is vnvtâ—erable Alexander Mag. b Plutar. in Alexand. Loue is lawlâ—â— Lust is blinde Such lovers are as sensles as the stones which they loue Lust is most willfull O toile intollerable Quoth Speculation Beâ—uty promisâ—th more honesty then deformity 3. Causes of loue viz Pleasant pâ—ofitable honest Perfect loue God the Exchequer of Beauty Goodnesse is mother to loue beauâ—y Goodnes hath made 4 especiall beautieâ— The little consideration we haue of Gods goodnesse towards vs is the cause of our coldnesse in loue to him The loue that is bought is â—â—ark nought A natural reâ—son why loue descendeth In him we liue move haue our being To know godâ— loue is the way to make Man loue All true loue is either Amor Coeâ—i or amor Seculâ— this of our neighbouâ—e that of God As â—here is no lâ—ue without faith so there is no faith without loue Loue of all humane Affections is the most puiâ—ant passionate b Loue is the Bond that vnites God man Brothers by redemption ought to be more neere deere to each other theÌ„ Brothers by creation In good desires there is pleasure and paine * God When loue is in the height of perfection â—owe favoure iâ— bredd Reverence springs from powre and goodnesse Simil. We reverence God more for his goodnesse then for his powre To whom honor and reverence are due vpon Earth Mercy and compassion Affectes flowing from loue Loue hath nothing in private Man made of earth CompassioÌ„ extendeth her vertue to man and beast Mercy Iustice are godâ— almightie Armes Gods Mercie triumpheth over his Iustice towards Man Priâ—ces and Maiestrates Inhumane affections howe bred 4. Perturbations froÌ„ whoÌ„ do flow al immoderate passions of the soule Wherefore God doth blesse man with abundance There is no greater temptation theÌ„ never to be teÌ„pted no sorer punishmeÌ„t then of God never to bee punished Sinne offers the senses their severall satisfactions Vertue without adversitie withereth and loseth her force There is no other passage to heaven theÌ„ through the fire of Afflictions Griefe fear accompanie transitory riches Simil. Good Affects proceede froÌ„ the opinion of good and evill froÌ„ evill OffeÌ„ce what All mundane things are as they are takeÌ„ Offenses against the outward Senses are much lesse osâ—ensiue then those against the inward * Nothing moues our patience that moves not our will Man of all creatures hardest to please * Who so pleaseth all doth more then he that made all Some to bee thought more iudicious are most censorious Criticks of these times A Foole may make the wise ridiculous to Fooles These be men of partes that would have al whollie The coÌ„plaint of base male-contents * Without good partes Divells incarnate tempt meÌ„ desperate * The PestileÌ„ce which infects al that comes neere it * They walke like Devills invisible A