pleasure and speedinesse makes a man slow of pace to meete with his Sauiour Sinne in vs is worthy to be afflicted with punishment for offending of God when Christ was plagued in sauing of vs not for any sinne of his owne but onely for taking our sinnes vpon him Sinne repented in health when we haue power to proceede shews a leauing of sinne but â—e that in sickenesse repenteth when he hath no more power sheweth that sin hath left him not he the sinne Sinne through weakenesse is against the father and his mightinesse through ignorance against the sonne and his wisedome through mallice against the holy Ghost and his grace Sinne killed Saul with his owne hand hanged Absolom by his owne haire slew Zenacherib by his owne sonnes and betrayed Christ by his owne seruants Sinne is the baite of folly and the scourge of villany it brings the begger to the stockes the bawd to the cart the theefe to the gallowes and the murtherer to the wheele and all without repentance to hell Sinne makes wrath in heauen warre on earth woe for man and worke for the diuell Sinne is the seed of darkenesse the roote of rottennesse the tree of cursednesse the blossome of vanitie and fruite of bitternesse Sinne toles the passing bell of life strikes vp the drum of death sounds the trump of infamy and makes the whole triumph of hell Sorrow Sorrow for sinne can neuer breake the heart For ioy within else life it makes to part SOrrow for sinne is a signe of grace and ioyned with true repentance worketh our saluation For as a warme hand mouldeth and fashioneth wax to what impression it please so do teares and true contrition worke God to compassion Sorrow is sinnes salue and amendment of life keepes the soule in health Sorrowes concealed are killing paines and repentant teares though they make lesse noyse are more forcible with God then fained or strained outcries with whom the throbs of the heart are as powerfull as drops of blood and the sighings of a penitent and sorrowfull soule do alwayes preuaile Sorrowes vnfelt condemne vs for want of sense but not forborne proues we haue no patience nor right vse of affliction Sorrow bursteth foorth many times into teares which from a true heart are gratious from a kinde heart pittifull from a curst heart scornfull from a false heart diuellish and from a foolish heart ridiculous Sorrow filleth the heart full of greefe and maketh silence a heauie burden yet is it better to suppresse sorrow in silence then let it breake forth into rage with greater offence Sorrow is ended by death and although patience is the ouerruler of passion yet delay is the murtherer of hope Sorrow that is helples is a heauy passion hopelesse patience is an endlesse griefe Sorrow if moderate may bee had for the dead but extremities are to be auoyded iâ— all things For as a glutting raine is eueâ— noysome to corne for in seede time it drowneth it in the growth it lodgeth it and at haruest it rotteth or burneth it so doth sorrow and excesse of teares dull our sences quench our spirits cloud our vnderstandings and in conclusion killeth all liuely operation of our soules and bodies Sorrow oppresseth the minde breaketh the heart and keepeth vs from our iourney to quietnesse as a tired horse faintes in his way sinkes vnder his burthen and sometime lies downe in the dirt Sorrow if great makes the soule burst forth into cries but if excessiue it smothers them or choakes them in the very birth or conception so that in sorrow the lesse the sound is the more is the sense Sorrow maketh a contrite heart to sigh and teacheth the penitent to talke with God in prayer which indeede is the true sacrifice and onely redresse of sorrow Sorrow fashioneth an vnruly heart to good order as a wide and side garment is cut pared and plighted and put together in a sit and comely manner Sorrow is renued with remembrance of sins past meditation of faults present and feare of future offences Sorrow is the cause of a heauy heart hot liuer bad digestion vnsauoury breath abstinence from meates dry bones swelling eyes sad countenance deiected lookes dull and dolefull dispositions pensiue passions and many melancholike maladies and macerations pittifull gestures mournfull speeches and mad actions sorrow is neuer so profitable as for sinne nor ioy so comfortable as for forgiuenes of sinne Sorrow for sinne if true and hearty causeth in the faithfull feare to offend againe but causeth â—eare ioined with hope of pardon whereas the sorrow of the faithlesse followeth feare of death and damnation Sorrow ouercharging the heart puts it to a dangerous and deadly plunge as a Faulcons life is hazzarded by ouer-gorging a slender roofe by ouer-burdening so that a weake heart is quickely ouerthrown and a strong put to the more paine Sorrow and teares cleanse the soule of her sinnes and contrition of the heart maketh confession with the mouth for all true griefe makes a man know and acknowledge himselfe Sorrow in extreamity ouerpresseth a weake resolution as a ship ouer-loaded doth sometime sincke with the weight Sorrow about worldly businesse bringeth pensiuenes and detaineth vs from such endeauours as may preuent mischiefes yea keepeth vs from godly meditations and heauenly obiects which are more profitable vnto vs. Sorrow for wants cannot remedy them nor preuent necessities and therefore it is the way to procâ—ed to action and ouer come sorrow with painefull imployments Sorrow for vnkindnesse in Louers must be vented by words or else the heart shall neuer make knowne griefes but by faire and friendly expostulations it comes to passe often times that the falling out of Louers is the renuing of loue Temperance Nothing too much mixe water with the wine The mean is best which temperance doth define TEmperance both in iudiciary proceedings and in priuate mens minds and actions procureth tranquility and preuenteth outrage and calumny in Common-wealths for so neither the bad are supported nor the good oppressed the mighty imperious nor the weake refractarious the souldier mutinous nor the scholler contentious the rich couetous nor the poore enuious for although most of these may bee comprised vnder the gouernement of Iustice yet must Iustice her selfe be guided by temperance Temperance in diet and exercise will make a man say a figge for Gallen Paracelsus Temperance sitting in the heart and ruling the affection and tongue keepeth a man from flattering dissimulation which is an extreame which though the world say he that wants hath no wit vet I say he that vseth it hath no honesty Temperance keepeth vs from flattering speeches which are like smooth waters wherein men are drowned sooner then in rough streames because they are commonly deepest and most dangerous Temperance in wine is a whet-stone to the wit but excesse is a milstone to the sences Temperance through patience maketh the smart of others soares a lenatiue to his owne wounds but indeed there need no such
villany but he which doeth so may goe to Hell with his cunning and leaue his habit behind him Religion consisteth not in benefices or dignities of the Church nor in a couetous zeale that eateth vp the house of God nor in a malitious spirit that enuieth the reuenues of the Church but in the fruites of vnfained faith and feruent loue Religion inspired with grace keepeth vs in friendship with God and defiance of the Diuell Religion truely entertained onely rauisheth the soule howeuer Philosophy delighteth with knowledge and looke how excellent the soule is ouer the body by so much Religion surpasseth all sciences in 〈◊〉 world Religion for the summe and most materiall points consisteth of two parts either begging of mercy or giuing of glory either prayers or praises Religion filleth the mind with Gods graces and then it careth not for worldly pleasures as full stomaches euen despice hony combes Religion teacheth vs that in the booke of God lieth the tresure of the soule as pearls are found in shels and gold digged out of the earths entrailes but herein is great difference these cannot be got without cost labour toile danger torment of mind and trouble of bodie but Gods graces are obtained without money yea all may come and buy for nothing Religion teacheth vs to be godly howeuer the world may suppose it good to be wise and better to be rich c. Religion teacheth vs the way to heauen truly yet will Astrology measure the firmaâ—â—â—t Cosmography describe the earth Magick search into hel the Mathematicks discouer the secrets of nature and Philosâ—â—hy direct our liues but all is to no purpoâ—e without the knowledge of God which consisteth much in knowing our selues Religion is but one trueth and the onely true worship of one God and he that is of any more then one is the diuels Chaplane Religion teacheth all sorts of people how to finde in the Scriptures sufficient authors and writers for any purpose whatsoeuer As a statist may looke vpon Moses A Captaine Ioshua A stoute man Sampson A King Dauid and Salomon A Prophet Samuel Daniel and the rest A Courtier Nehemiah A Shepherd Amos. A Lawyer Ezra A Coustomer Mathew A fisherman Peter A Phisitian Luke A Gentleman Iohn A persecutor Paul And a conuertist Timothy Religion tels vs plainly that he which 〈◊〉 not into the Communion of Saints shall neuer attaine the remission of sinnes Religio sheweth that he which seeketh God with a faithful heart and loueth God with a ioyfull heart and ioyeth in God with a thankfull heart hath a gratious blessing a blessed grace a continuall comfort and an endlesse happinesse Religion saith that the feare of God is the learning of the wise the grace of God the glory of the learned the peace of God the prest of the faithful and the loue of God the ioy of the elect Religion assureth vs that he which reades the booke of God findes a glorious history he that beleeues what he reades hath a gratious inspiration he that remembers what he beleeueth hath a blessed memory and he that maketh the right vse of his remembrance hath the perfection of vnderstanding Religion warranteth vs that impatience is the sting of nature and presumption the pride of sinne while humility is the ground and grace of vertue and and quietnesse and contentation the blessing of grace Religion heareth Christ by his word beleeueth in him by his grace liueth in him by his loue and ioyeth in him by his spirit Religion guideth vs to repentancâ— and repentance powreth out incessant prayers and true prayers will pierce the heauens whilest worldly securitie goeth to hell like Diues and the diuel with a merry gale Religion is vnited thus farre with Philosophy that euery thing feares a superior and higher power as the deer fears the hound the partridge the hawke all creatures man and man God Religion goes beyond superficiall knowledge or worldly vnderstanding for it lifteth vp our soules to God as to the author former and gouernour of all and whosoeuer knoweth him shall neede to know no other thing Religion maketh the stomach to hunger for grace and so to feede on the bread of heauen and the soule to thirst for drinke and and so to carowse the water of life Religion saith that true repentance commeth by these degrees sadnesse of heart sorrow for sinne confession of the mouth promise to amend and endeuouring to make a full satisfaction both in word and deede Religion tels vs that such 〈…〉 vs at the day of our death such wâ—ll hee pronounce vs at the day of Iudgement Religion telles you that tâ—e â—â—hest iewell in the world is the word of God because all the world cannot buy 〈◊〉 it is the cheapest thing in the world because it is to be bought of free cost Religion telles vs that when a Churchman growes couetous and a gentleman prodigall while the one is walking to beggerie the other is comming to ignominy and both are going to hell Religion teacheth vs neither to offend the righteous nor affect the wicked lest God reuenge the one and the diuell reward the other Religion makes conscience to confesse truely when pollicy causeth vs to conceale or beguile cunningly Religion is scandalised in the varietie of fects but in the vanitie of sinne is the misery of our soules yet say what you can there is but one God and one faith nor can be but one true Religion Remembrance I am the store-house both of good and ill Then vse me well and I will glad you still REmembrance is Cleanthes his library and learning with vertue is a steppe to honour Remembrance of the goodnesse of God toward vs makes vs relieue the misery of the poore regard the vertue of our seruant and respect the loue of our friend Remembrance of former comforts and excogitating of future goodnes are the reliefe of a vertuous minde Remembrance may contriue a way how a man may best beare his misfortunes either by recounting if he euer had any greater in times past or to see thousands of other in as ill estate as our selues Remembrance is a great officer in Princes courts for except all places are orderly supplied to the honour of the Prince and the good of many particular men which cannot be done except memory oâ—der the businesse confusion will ouerâ—htowe all and disorder bring the court to an vprore Remembrance is sometimes the friend of reuenâ—e and many times the enemy of friendship for if iniuries are not forgotten and vnkindnesse put out of minde displeasure follows and one mischife commonly drawes on another Remembrance in some sence is an enemy to our saluation for if God remember our sinnes who can answere him or if the diuel be admitted to record our transgressions who shall dispute against him or trauerse the inditement Remembrance againe is the comfort of our soules for vnlesse God remember Dauids troubles he shall neuer bee released nor ouercome his enemies Remembrance is the onely treasurie
which vvho will attaine to must giue much take little seeke nothing and be thankfull whatsoeuer falls out Benefits from the suns light are not helpfull to the blind litle profiteth riches where the miser is we must therefore do good while we liue bestowe our good where we may doe good Benefits of good are quickly forgotten and nature is corrupted where the drosse of the earth drawes a man to the diuell Benefits sometimes make a man proud and elated when a man requited for a good action supposeth by and by his owne worth extraordinarie and so either vilipendeth the recompence or esteemeth better of himselfe then he deserueth Benefits after death makes the graue thank a man for his bountie and he that is miserable in life is a steward for hell Benefits receiued for flattery are worse then punishments suffered for truth Benefits are excellent trialls of mens dispositions for he that taketh in worth a smal reward shall bee sure of a greater but hee that growes proud of a great one shall want a small one and hee that cares for none at all meanes neuer to impart any to others Benefits wherein Courtiers reioyce are as they are bound to serue Princes they haue licence to craue of them as they endure many encombrances so they hope for great preferment as they toile in many iourneys so they participate of diuerse pleasures as they endure night watches they are glad of daily newes as they spend their owne substance so they supply their home necessities and as they wearie out their toilsome bodies so they recreate their disquieted mindes and at last according to their degrees growe forward to preferment Benefits multiplied to temporall prosperitie loued after with continuall greedinesse shew some token of following mishap Benefits tie vs to obseruation and keepe an honest man from speaking his minde so somtimes vertue is betraied to wealth and conscience made a slaue to respect Couetousnesse This is an ill which doth good most abuse Because it loues the good it hates to vse COuetousnesse maketh rich heires for a time but he that is blest of GOD is happy in his posteritie for euer Couetousnes is a spirituall idolatry an vnnatural misery a rich mans beggery a wise mans mockery a proud mans theeuery a poore mans tyranny a great mans infamy and a meane mans disquiet Couetousnes eateth vp the beauty of a commonwealth the honor of a kingdome the hart of the poore the soule of the rich Couetousnesse fills the Vsurers chest vvith trash the poore mans eyes with teares the good mans eares with wroth the mouth of the distressed with curses and the diuels hands with soules Couetousnesse is base in a King vncomely in a Court dishonourable in a Captaine prophane in a Churchman vnnaturall in a whore miserable in a Gentileman vnprofitable in a foole and dangerous in a Merchant himselfe Couetousnesse is such an enemie to the magnificence of Princes that Titus the Emperous vvas vvont to say he had lost that time vvherein he did not some good turne or bestowed a reward Couetousnesse is so great an enemie to the happinesse of life that Alexander cryed out there vvas nor life nor delight in life but to be liberall and to requite good turnes Couetousnes is so contrary to the nature of a noble valiant Captaine that Theopontus the Thebane gaue his shooes off his his feet to a souldier demaunding mony to buy bread saying plainly thogh I haue no mony it is better that I goe barefoot then thou an hungred Couetousnesse is an enemy to charitie the inuenter of vsury the plotter of misery and the breach of amity Couetousnesse feedes vpon prodigalitie liues in penury delights in scarsitie and dies in misery Couetousnesse makes the whores spring and the bawds haruest the vsurers Christmas and the prodigalls lent Couetousnesse makes the Lawyer vnconscionable the Iudge vncharitable the theefe vngracious and the hangman vnmercifull Couetousnes made Laban a deceiuer Naball a churle Gehezie a leper and Iudas a traytor Couetousnes is the roote of all euill Couetousnes should be so far from the hart of Kings that they must not onely abhor it in others but not practise it themselues For thus one way Galba lost his life and Empire and another way Dionisius the tyrant reprehended his sonne for keeping certaine iewels hee had saying Sonne I gaue thee these iewels to bestowe and not to hoord vp Couetousnes and Honor bee so contrarie that they neuer dwell in one person nor at any time had any affâ—nity Couetousnes is contrary to all other vices for euery other vicious man hath some tast in his sinnes intemperate humors but the most vnfortunate couetous niggard is tormented with that which others doe possesse takes no comfort in that which he hath himselfe Couetousnesse is euer accompanied vvith feare suspition either the raging flouds cary away his mills the cattell eate vp his medowes the mildew blasteth his corne the hunters breake his fences the thieues rob his treasure the family spends more then he is able to maintaine Couetousnesse is a wicked and secret theeuerie for how euer a miser keepeth his goods from others he robbeth nature of her blessings and debarreth himselfe euen of necessary substance Couetousnes seeketh euer to hoord vp wisheth that no man craue of him hideth his head from spending keepeth his hands from giuing dares not stirre out of dores nor cannot sleepe for disquieting himselfe with mistrust and despight Couetousnes is so terrible an enemy to conuersation that no honest man will approach him no man will talke no man will accompany no man giueth any thing no man enters his doores neither will any man fetch fire at his house For who will hope to receiue good from him which neuer afforded to doe himselfe any Couetousnesse keepeth the heart in fear the minde in care the body in trauaile and the soule in sinne Couetousnes makes the woe of nature the want of rest the wonder of reason and the way of hell Couetousnes debarreth the possessors from all loue and friendship for who will be a friend to him that is an enemy to himself who will remedy his necersity that neuer succoured others who wil send him a present that neuer gaue an almes who will succour him that suffered others to starue who will giue him wood that warmes himselfe with straw who will lend him money that hideth his owne in a corner nay who will wish him well to vvhom God hath threatned to do vengeance Couetousnes is worse then honest pouerty for the poore man is contented with a little when the rich miser with his aboundance seemeth to be in necessity Crueltie Diuine is mercy diuelish cruell bents Then men like God must pardon penitents CRuelty is not so raging in beasts as in men for they pray but for meere necessity when men rage of wantonnes Yea in a great hunger the Lion will not sease on a Lambe nor the Eagle catch at flies nor
they see them faile both in life and doctrine Nay vvhen they giue ill example of prophaning the Sabboth keeping bad company following wanton sports talking at randome want of charitie and vnlimitable licentiousnes As a Clergy man if an idle or vnprofitable Preacher or prophane liuer is the most hatefull pernicious person of all others both to himselfe and his auditours so if he be a learned faithful sincere and painfull Preacher and godly liuer you shall hardly finde any man whatsoeuer whom God hath dignified with so many tearmes of true honour Calling Ministers the Angels or Messengers of God the Embassadours of Christ the Disposers of his hid mysteries the seruants of GOD and of Iesus Christ the Paranymphs of Christ the witnesses of the truth of God the voice or mouth of God the trumpets of God to denounce warre to the wicked and to stir vp the godly by sounding the alarum to the battel against sin and satan The proclaimers or publishers of the Gospell or glad tydings of saluation by Christ to all that beleeue in him The coadiâ—tors fellow labourers or fellow-helpers of God Gods husbandmen that plow vp and harrow mens harts with the law and cast in the immortall seed of his heauenly word the builders of the church fallen downe in Adam the repayrers of of the ruines of sin and satan Stewards of Gods house who after his precise rule and prescription deuide aright to euery one his portion of meat and worke in due season keepe the keyes of heauen open the doore to all faithfull seruants and shut out the obstinate and vnbeleeuers The light of the world set on the hill of euery Parish to dispell the darknes of ignorance and sin and shine before men both in life and doctrine The salt of the earth to season mens vnsauoury soules and keep them from corruption making their persons actions liuely and sauoury sacrifices acceptable to God and well pleasing Fishers or catchers of mens soules out of the dead sea of their sinnes and satans dominions Fathers or begetters againe of sinfull men heires of wrath and perdition to be the sonnes of God heires of heauen Bishops or ouerseers watchmen or obseruers of mens soules to discouer and giue warning of the stratagems assaults of sin and satan Guides or leaders shepheards or feeders of mens soules with heauenly bread liuing waters Sauiours of men and remitters of their sinnes vnder God as his instruments Princes in all Nations Royall or kingly Priests and shall shine in glory like the brightest stars Of such high and precious account are these vvith God tendred as the apples of his eyes and graced with super eminent titles aboue all others Yet are they in the estimation of vvicked worldlings and proud Popelings reputed as the off-scouring of all things Themselues as poore almesmen or baser abiects their wiues as lemans their issue as bastards Their lyuings are thought superfluous their labours tedious their zeale ridiculous their exhortations friuolous their reprehensions malicious their comforts hartlesse their coÌ„minations enuious their religion puritanicall their profession pharisaicall their conuersation hypocriticall and their persons prouisions professions meere needlesse burthens the best of them all The godly Preacher is the Generall of the field with whoÌ„ all the parish must fight against their spiritual enemies he is the man that must furnish arme them with christian and complete armour where-wth through his help they shal encounter conquer the huge armies of pernicious ignorances pestilent errors and poysonous heresies Hee the singular Surgeon to apply the soueraign salue that must heale the wounds thy receiue from the fiery darts of their fleshly lusts Hee the high Marshall that hath receiued the sword of the spirit to suppresse the mutinies and bring into obedience their rebellious wills The high Controler of Gods house that hath power to reproue the outrages of their vnruly affections and riotous actions to punish their disorder by spiritual censure The soueraigne Physitian that hath the precious preseruatiues against all tentations present remedies for perilous passions the word of truth to resolue all doubts Christ his infinite merits to free them froÌ„ all fears his precious promises to cure their cares his heauenly-reposed pleasures to support all sorowes and he procures the generall panacea of patience to ease all paines In a word he hath the only heauenly receits to heale all the diseases of their sinne-sicke soules their boiling lust their raging anger their open hate their close enuie their couetous desire their deadly despaire Hee strengthens their fainting hopes confirmes their trembling feares reuiues their dying harts beats back their deuouring enemies Hee comforts them when their conscience condemnes them hee confirmes them when sin death and damnation dismaies them hee stands by them when Physitians and friends and all the world forsakes them To conclude GOD by his ministerie or meanes regenerates their natures illightens their mindes conformes their wills orders their affections reformes their vices confirmes their graces sanctifies their liues assists their deaths and is the Mydwife that brings their soules out of endlesse torments into immortall ioyes The best of all men are good Christians the best of good Christians are good Ministers but are the worst paid for their paines of all others They vvatch many nights burne many candles reade many bookes write many quiers spend many spirits preach many Sermons conuert many sinners saue many soules and for all this are defrauded of their tythes which their parishioners take not to be necessary duties but voluntary almes The Minister must comfort all them and all they may cosin him he must feede them but they may starue him They make him like a captiue or bond-slaue cooke who must dresse them dainties but without their leaue may not licke his owne fingers All the weeke â—â—ng he must digge in Gods Myneâ— to bring them thence Sabboth-siluer gold and precious stones for which he shall be sometimes called to say grace at a Sunday supper like the lowest trencher at the table in lieu of hiâ— labour Time was when they thought the third part of their wealth was too little for â—â—â—ls Priests but now the thousand part is too much for Gods Prophets An ewdent argument how little the prophane people in all places profit and increase in any Christian duties when their loue is so cold to God and his Ministers and how vnlike they are now adaies to those good â—alatians who entertained their Pliâ—l as an Angell of God yea as Christ Iesus not onely willingly supplying all his wants with their goods but also if it had beene possible with their owne eyes A learned zealous honest and industrious Minister hath by common consent and manifold reason this priuiledge giuen him aboue other men to be truly termed a Diuine for his diuine calling by inward inspiration for his diuine ordination by Christ his owne institution for his diuine function which meddles with no matters but
ended is birth to eternity and a true faith purchaseth felicitie Death is not to be feared when it deliuers from misery 〈◊〉 be refused when it leads to endlesse felâ—â—ity Death of a good 〈◊〉 is the misâ—ry of a good seruant 〈◊〉 of a good father the ioy and reioycing of a reprobate childe but hee is not worthy to liue that is sick of the father Death both vntimely and shamefull is commonly the end of theeues and lechers For thé one furnisheth the hatefull gallowes and the other is commonly finished by lothsome surgery Death vndesired of age sheweth little feeling of grace as youth doth little signe of good nature or breeding that doth not loue and reuerence his elders and betters Death endeth the sorrowes of the righteous and beginneth the miseries of the wicked Deaths musick is sounded when wee beginne the song with sighs end it vvith sobs and keepe time with teares Death belongeth to him that killeth his enemie but hell to him that killeth himselfe Death is one and the same to all how-euer diuerse Nations differd in their seuerall burialls and sepulchers Death amoÌ„gst the Salamines Agarens had an extreame enmity for they were buried with their backs turned one against another so that if in life they were enemies after death they scarce remained friends Death amongst diuerse Nations had as diuerse entertainements For the Hircanes washed their dead friends bodies vvith wine and afterward annointed them with oyle which they kept to eate and drinke The Massagetes drew forth the bloud and did drinke it burying the bodies The Caspians burnt the bodies to ashes which they did afterwards drinke in wine so that the entrailes of the liuing was the sepulcher of the dead The Schithes buried no man without one aliue were ioyned with him which if any friend denied a slaue was bought to maintaine the custome And so in many other Nations according to the seuerall conditions of life they had as many deuises of buriall Yet death is but the priuation of life in all Death of good children woundeth the Parents harts but the life of a wicked wife is the woe and misery of marriage so that in such a case it were better to be honestly dead and worshipfully buried then liue to be continually tormented Death eternall and life abreuiated is the reward of the wicked and damned Death makes an end of all liuing creatures whereas derth destroieth but some kingdomes warres depopulateth but some countries fire coÌ„sumes but some cities Death is so much the more grieuous to the rich by how much they made more account of long life For when a man shall bid his soule to liue at rest what a terror is it to haue it taken from him that night But life is irksome to the miserable because they cannot liue as they should nor die when they would Death of sutes proceeds from denialls and they commonly come by corruption of bribes and delayes are the miâ—eries of hope vnkindnes the scourge of loue and combersomnes the breach of friendship Death and murther are wrought by vnskilfull Physitians and ignorant idle or ill-liuing Ministers the one receiues money to kill the body the other benefices to destroy soules either for want of good Sermons or by corrupt examples of their loose and lewd liues Death is often wrought by meere conceit of a faint heart as the fight of a drawn sword is formidable to a coward Death is sweet to a quiet conscience when life is irkesome to a distempred minde Death that is honorable is farre to be preferred before an ignominious life and life that is vntainted cannot but end with a glorious death in both necessity must preuent disquiet and hope of heereafter good extinguisheth the griefe of present bad Death is no way hurtfull in it selfe but the manner and the cause makes it most irkesome and odious Diseases The minde and body subiect are to sin And so to sicknesse but the worst's within DIseases amongst the Greeks were preuented without physick when they did gather sweet herbes in May were let bloud once a yeere did bathe once euery moneth and also did eate but once a day Diseases torment the flesh as sinne woundeth the soule patience applyed to the one and repentance to the other if applyed in time will preuent destruction Diseases vnfelt of the patient are like sinnes vnthought of by the reprobate Diseases at Ephesus were cured vvithout money or other instruction then their own experience and reading for the tables of medicines were hanged in the temple of Diana for euery man to read and such as had iudgement to practice Diseases are a bridle to the flesh and pull down the pride of lust yet sinnes that infect the soule are farre more dangerous Diseases are not easily and lightly cured when the patient is either inordinate or vnrulie the Physitian ignorant or vnfortunate and the medicine ill compounded or vntimely Diseases that continue are grieuous to nature as wants vnsupplied are wofull to reason Diseases are not cured in one body so soone as in another nor are the same medicines to be applyed to all constitutions alike at all times and vpon the same occasions Diseases most times are bred by gluttonie except such as growe from infirmity and when the appetite is choaked the stomack is made sick whereas hunger beeing orderly fed and nature moderatly supplied preuenteth that distemprature which shall tend to sicknes Diseases of cruelty are the gowt collick toothach stone and strangury but of senselesnesse loue and the lethargie Diseases haue had new names with new times and although in truth they haue been one the same yet are men so subiect to varietie that they must still say It is the new disease haue new physick and entertaine new Doctors Diseases are bred by infectious aire as a venomous tongue may procure death Diseases of the minde are bred by opinion which beguiles vs with a false taste of true happinesse for false opinion leads vs into vaine delight which is indeed the superfluitie of desire and enemy of nature Diseases are not cured without medicine nor fooles made wise without instruction which neglected the one may die in his griefe the other run mad in his folly Diseases are most dangerous that are not preuented betimes for if the bodie be corrupt they pull on still diuerse infirmities so that it many times chanceth that when a Physitian hath healed that disease which he was sent for yet the rest remaining bred by the former procure the ruine of the body Diseases and wounds are of one nature both resemble the conditions of sin for if diseases continue long putrifie they cannot be healed without corasiues and sharp burnings no more can a long sinner and corrupted heart come to heauen without true contrition or repentance troublesome afflictions Diseases weaken the body but sin ruines the soule Diseases of the body may be sometimes cured if the causes be apparant but the torment of a guilty
that are wel gotten make good magistrates to releeue the widow and fatherlesse but hee that oppresseth them is both vnworthy of any office and to be punished for example of iniustice to others in like place Offices obtained by corruption make the prosperity and posterity that get them vnhappy because euil is vnpunished malice couered iustice hindred vice nourished and the inward enemies of our soules so strengthned against the vertues or our mindes that they are either so weakened that they cannot shew forth their efficacy or so vtterly banished that they sildome returne to their natiue country Offices are commonly a way for the Prince to know the condition of the subiects for as the touchstone trieth currant and counterfet mettals so doth the integritie or iniquitie vsed in offices try the disposition of magistrates and by them the opinion and conuersation of the subiect For good Princes make good lawes good lawes raise good magistrates good magistrates ouer-see good executions and good execution detaineth the inferior sort in obedience and loyaltie to supreame authoritie in loue to the country in due respect to their betters curtesie to equalls humanitie toward inferiors and charitie to all of all sorts Offices are still subiect to this error that such as should obtaine them by order of place are commonly shut out by fauour or reward insomuch that Princes cannot sometime eate or sleepe in quiet for such suters as are euer begging and buzzing in their eares Which makes me remember a story of Alphonsus King of Naples who being at supper and hauing on either hand some or other to whisper in his eare about the obtaining some office of honourable or profitable place suddenly with a loude voyce cryed out O how happy are the very asses that trauaile with their burthens for when they are at their bait their maisters let them feede quietly which you see Kings cannot doe Officers ought to looke into causes not persons that power may not oppresse misery nor pitie hinder iustice to the hurt of any Officers and Magistrates are to knowe that mercy without remisnesse seueritie without tyranny zeale without hypocrisie iustice without extremitie and pitie without partialitie not onely conserue Common-wealths but augment the reputation of particular offices Offices abused by wicked magistrates make the rich murmure the poore cry out the widowe wring her handes the orphan shed teares the souldier mutiney the schoâ—er complaine and all sortes repine Officers that bee good may bee subiect to some imperfections and then knowing their infirmities they must rather with an humble lenity draw others from their errors then with a rough tyrannie make them destitute of hopes and more dissolute in manners Officers that are wise are the pillers of State as a gracious Prince is the ioy of his subiects Officers that are wicked sometimes do wel to gaine fame like healing witches that would be thought charitable and do that they doe meerly by delusion to obtaine an honest reputation Officers corrupted haue commonly euill eyes dissembling tongues hypocriticall harts open hands close feet For they will sit still for their owne profits but sildome take paines to help others Officers thinking of nothing but gaine forget to enioy what they haue already got with labour and paine Offices obtained by money and not to be continued long in probabilitie make the possessors the more greedy to enrich themselues Offices bestowed by Princes in court against ancient custome and commendable order make the Courtiers to murmur saying The Prince doth not consider the Councell doth not dispatch the Paymasters delay the Parasites beare sway the Bishops be not residents the Secretaries haue priuate pensions Iustices take bribes the officers compound for duties the gentlemen play the vnthriâ—ts the husbandmen that drudge for all are beggers Officers ought to be thankfull to God and pittifull to men for God hateth the sinne of ingratitude the poore doth reuenge iniuries with teares Officers in the administration of iustice are gouerned by learning and wisedome for learning to giue sentence prudence to gouerne both which are two such properties as many desire but few obtaine Offices amongst martiall men are bestowed by order of discipline and knowledge in the warres otherwise shall the vnexperienced hazard the businesse in hand and giue the whole Campe cause to repine and repent Yet many times the fauor of Generals may be iustifiable in the preferment of younger souldiers who may be of greater merit then their elders Officers that get to preferment with intent of priuat profit are not onely voyde of good counsell but continue therein to their greater scandall the dishonour of the bestower the infamy of the procurer the feare of good men and fall of good order Order The heauen 's without me would confused rest But with me bell may well receiue the blest ORder framed the world â—etled the heauens proportioned the motions of the Sunne Moone and Starres in their seasons embelished the earth with infinite varieties of flowers and fruits in their seasonable times limited the seas with banks and bounds and fet an orderly course in all creatures Where onely Hell is full of confusions horrours and vtter disorders Order but a little neglected makes a small errour to growe greater as a little spark ill raked vp kindles a great fire and a little foule filthy water marres the wholâ—â—ot of pottage howsoeuer the Cooke be his crafts master Order teacheth vs that an ill fauoured face a wicked nature a horrible life and execrable death doe commonly accompany one another The first is vgly the second hatefull the third fearefull and the fourth damnable Order teacheth the Iudge to summon the parties in question to appoint a day of hearing to giue eare to both sides to examine the particulars to certifie the iurors to open the truth to receiue the verdict and giue the sentence For as a carpenter by his axe and rule squareth and proportioneth his timber so in deciding of causes impertinent points are to be pared ambiguities sifted shyfts examined the truth discouered and so the cause orderly and truly decided Order maketh the eye though neuer so little see many things and that a far off one after another Order setteleth the maiestie of a Kings palace and quieteth the ambitious spirits of noble men who from order and princely direction knowe how to take their place without repining whereas if the offices in diuers mens hands are disposed without orderly rules there must needs be vnorderly proceedings in the duties that belong to their seuerall places Order in proceeding keepeth a hote braine from running into any extreame vvhereby the whole work may bee ouerthrown Whereas the minde is setled the body accommodated the hand ruled the worke perfected the workman commended Order marshalleth a feast appointeth the banquet disheth the meat placeth the dishes setteth the guests soundeth the musick and sets euery ones teeth on worke in his seuerall rank Order maketh the Physition famous by preparing the body
not onely hurtful vnto nature but hatefull both to God man Pride apparrels the wicked with costly raiment makes them thinke their speech like the voice of Angels and swallowes the praise and popular applause of men with greedinesse but let them remember that of Herode who was eaten vp with lice and wormes Pride threw the bright starre Lucifer out of heauen therefore must not man in the darknesse of the earth presume too high lest he fall into the like precipitation Pride maketh the minde greedy of power and then can they neither abstaine from things forbidden nor containe themselues within the compasse of moderation Pride causeth a man that hath the eyes of his soule shut vp from the light of grace to mount vp so high vnto vanitie that he falls down head-long into hell as a blind kite that hath her eyes â—eeled vp beeing thrown from the first mounteth vp on high so long as she can carry herselfe with her wings till at last beeing weary shee falls downe and dies Pride is the enemy to grace the scorne of reason and the absolute impediment of further progresse in goodnesse and learning Pride bred the fall of Angels the misâ—ry of man the curse of the earth and the torment of diuells Pride bedecketh the body deformeth the soule stores the Vsurers with mony and the prisons with misâ—rie For many a man to go in braue apparrell runnes ouer head and eares in the Mercers bookes til stumbling at the heape of his debts hee falls headlong into a cold and comfortlesse poore and penurious prison Pride made the Painters complection the fantasticks inuention the rich mans ambition the fooles correction and the beggers conclusion Pride or a proud man in gay apparrell is like a prety virgin who playeth the counterfet Queene amongst other mayds puts on a sober and yet stately demâ—anor and will all that day scarce speake nor looke vpon her fellowes but at night when she puts off her apparrell then she bids them all good night and goeth home perhaps to some poore cottage from whence shee came in the morning So I say is it with a proud man who all the daies of his life from the brauery of his purse ouerlooketh all his poore friends and neighbors but at the night of his dayes when he must be stript out of his richest ragges and is going to his graue theÌ„ perhaps hee bids them all good night when he is going not onely to the earth from whence hee came but it may be to hell from whence he shal neuer returne Pride is vnprofitable for a Commonwelth when the superfluitie of one night serues the necessity of many and the disgrace of a Common-wealth when a man shal care more to satisfie his owne vaine-glory and outward vanity then respect the profit of his country the praise of vertue the paterne of humilite the example of sobriety the times necessitie the complaints of pouertie Pride hinders charitie endures no equalitie loues flattery murmureth at superiors triumpheth ouer inferiors and wil admit of no humble thoughts Pride robbeth the heart of wisedome the mind of vnderstanding the spirit of grace and the soule of saluation Pride or a proud man that is cladde in colours like the Knight of the Rainebow or bedawbed in gold like the calfe of Horeb feeles neither the burthen of sinne that lyeth heauy on his soule nor the weight of a whole lordship that hangeth heauy on his shoulders Pride ingrafted by nature is somtimes tollerated in a great estate but if the same party come to deiection then doth pouertie expose his pride to the greater hate and contempt Pride is many times augmented by honour as we say Honors change manners so that a man otherwise well disposed when hee comes to preferment not onely alters the course of his life but the qualitie of his very soule Pride without controuersie is the diuells hooke to pull sinners neerer to him and can catch a man a farre off without anie other baite then the hast of him who of his owne accord doth come too fast on Profit Ianus they say had double face but I Haue double hand and tongue to silch lie PRofit is a kinde of witchcraft draweth so fast downward to the earth that we haue no leysure to looke towards heauen though it be lawfull to liue by honest gaine if couetousnesse carry vs not beyond good conscience through ignorance that carelesnesse of the world is the way to true happinesse Profit maketh a churle thankfull yet hee that is onely gratefull in necessitie deserueth small praise and lesse pitie in his penurie Profit forgetteth former paines and patience worketh a passage through many difficulties Profit which commeth by seruants maketh them worthy of their wages as a horse that trauailes is of his oates Profit will quickly decay if either a man sell much and buy little or buy much and sell little or buy little and sell nothing at all so that all men which liue by profit must proportion their layings out to their gettings at least Profit maketh light ballances false measures both are an abhomination to the Lord. Profit is the desire of many men and losse their griefe but when their faith growes to suspition their loue is at the dore to be gone Profit many times comes in freely as the Bee brings her hony like a sweet seruant to the hiue and gathering from many things labours to enrich onely one but there is small profit to take from one and disperce amongst many Profit is got by labour and labour that brings profit is sweet to the patient but the impatience of a foole that wil not persist nor can stay to expect loseth his profit and may leaue off his trade Profit is vnlikely to rise to any great matter when the haruest is troubled with wet wether yet may a latter spring recompence the losse of the former ill season Profit in a base trade may befoule the fist but the gaiue of briberie will deforme the soule Profit comes in with cheerefulnesse when a good haruest makes the Farmer feast his neighbours as faire wether and searoome glads the fortunate Merchant Mariner and makes them spend frankly when they come home Profit which is honest needes little cunning but true endeauours and orderly dealing Quietnes Wherein can honor wealth or pleasure thriue If I their pleasure do not keepe aliue QVietnes is the paradice of conscience where a man walkes merrily when all the world is in a hurly-burly Quietnes of minde is setled with comfort when wee feare not the contrary and are so prouided against mischances that when they happen they cannot disquiet vs. Quietnes makes sleepe like a sweet refreshing showre to the senses but slothfulnesse dulls them like a glut of raine On the contrary a setled melancholy makes way to madnesse if it be without rest or intermission from continuall and intentiue cogitation Quietnes of minde ioyned with quietnesse of body makes the estates of
battaile or great peece of seruice they were put to the worst and driuen to slight by Scipio Aemilianus at their sitting down they were reprehended by their leaders in great rage for their base cowardise with these words are not these the Romane sheepe that we haue so often beaten home to their foldes to which the souldiers made this answer they are indeed the same â—â—eepe but they haue changed their shepheards meaning they had now more valiant Commanders Valour is so great a friend to learning that that it will answer in her behalfe vnterrified with swearing or swaggering for so a noble young Gentleman much giuen to learning and a great louer of study sitting one day amongst his bookes was visited by a more hot braine then wise witted gallant a neighbour of his who at his comming vnto him vsed this speech What still at thy booke euer amongst the dead come abroade and liue with the liuing Oh answered the yong Gentleman I am sorry to heare thee say one thing and prooue another for my bookes are dead in show but full of life indeede and thou doest liue in shew but to vertue the true life thou art dead Valour holds vp the sword of Iustice and maketh life to shine with a lustre of honor as the starres through the cloudes Valour raiseth meane men to order of her seruice and degrees of militarie renowne so it be seasoned with experience and vnderstanding otherwise to see a yonger soldier preferred before another breedes repining and how euer fauour and authoritie may proceede per saltum yet it is a meere wrong Vertue I make true honour worthie truest praise And from the dust the humble I do raise VErtue hath a countrey in heauen and when she commeth on earth she is like a traueller that goeth to a friend to perswade him to change his dwelling for a better Vertue maketh life famous and death glorious and he that neglecteâ—h her is a foole but he that hateth her is a diuell Vertue in youth maketh age honorable and in age maketh death memorable it is as harmony to life and a sweet Diâ—pason in musicke to the comfort both of the players and standers by Vertue in misery is the ioy of the wicked as wickednesse in prosperity is the griefe of the godly which makes me remember a saying of a Phylosopher to Phalaris the Tyrant who reprehended him for weeping at the death of his friend as being a principle against true Phylosophy but he very confidently replied I weepe not O Tyrant that the vertuous doe die but that the vicious doe liue and such as thou dost gouerne Vertue is blemished with vaine-glorious ostentation but to boast of wickednes and vice is the top of sinne and most abhominable to God and good men Vertue in a Prince is the subiects ioy and the peace of all estates is conserued by vertuous administration marâ—â—all discipline due execution of lawes worthy aduancing to preferment couragious suppressing the insolent and resolute constancy to mainetaine true religion and ciuell administration all which must be performed by vertue and cannot be done without her direction Vertue of the wise is to be beloued the life of the vertuous to be gracious the seruice of the faithfull to be rewarded and the honour of the valiant to be aduanced Vertue maketh the minde of man to thinke right vpon God and to doe right amongst men so that true Vertue beginneth by good motions good motions proceed to resolute meditations resolute meditations must bee expressed by orderly wordes orderly wordes must goe forwards to effectuall deeds effectuall deeds to constant perseuerance and perseuerance must knit vp the life with the indissoluble knot of eternall fame Vertue is most graced by mercy and pitty for therein doe men come neerest the diuine nature whilst tyrants on earth breath nothing but blood and reuenge Vertue buildeth vpon hope of reward and honour is a great spurâ—e to vertuous endeauors Vertue hath her greatest lustre compared to the vicious as starres shine brightest in the darkest night Vertue of the soule dimmeth the beauty of the body as the brightnes of the Sunne diminisheth the light of a candell for vertue will appeare in despight of enuy yet must men take heed of polluting veâ—tue with the lest crime for a staine is not so soone seene in a course cloath as in pure linnen Vertue is gracious in the beginning famous in the proceeding admirable in the end and glorious in the memory euen after death Vertue in the depriuation thereof leaueth the soule more bare then the naked body Vetue is like a mirrour for as when a man looketh in a glasse and thereby discouereth the spots and staines of his face so through vertue doe we behold the imperfection of nature and the deformity of sinne Vertue cannot bee obtained without an industrious heart and painefull pursuit â— therfore let no idle person euer thinke to attaine vertue by following vanity for a shadow in shew cannot produce a substance in effect Vertue is the gift of God but gotten by industry Warres I am a scourge of sinne how ere I seeme Vniust and barbarous as fooles esteeme VVArres that are bloody make euen the peace wofull and those are accursed that are sowers of ciuell discord Warres dispeople Countries deuast Cities defloure Virgins rauish Matrons ouerthrow Common-wealthes ruinate husbandry spoile Merchants empouerish the Trades-man and turnes topsie turuy the whole Kingdome Warres are sent as a Nurse and punishment of sinnes and because sinne doth euer encrease till the last houre there will neuer be a generall peace Warres attempted through ambition or vaine-glory doe commonly end to the preiudice of the beginner but if to propulse iniuries then the decider of all controuersies commonly carrieth the cause with the innocent parties Warres are leuied to maintaine peace for as a sword is an instrument of defence and a cloake a shelter for the raine so men vse wars to keepe themselues from the stormes of vtter ruine by forren enemies or priuate subuersion by ciuell or if you will vnâ—iuel friends Warres that grow vpon ambition are like to bee terrible but a luxurious peace is as miserable Warres are pleasing in conceit or for outward brauery to the vnexperienced as peace is vnpleasant to a troublesome spirit Warres are fearefull in the very rumour much more in the terrible effects for though the Drumme and Trumpet ye elda braue sound yet doth the Musket and Pike giue a killing blow Warres are commonly forren or domestick the first may bee propulsed by like forces but the other must be preuented by cautelous endeauours and both in the beginning as we doe the bursting out of riuers which otherwise will spoile all with their violent ouerflowings Warres cannot be maintained without men Men cannot be got without money mony cannot be leuied without taxes and impositions taxes cannot be paid without obedience nor obedience shewed without loue and hearty inclination to the Prince Warres resemble the eyes and