of heaueÌ„ For the lawes of 〈◊〉 people are vaine that is to say their 〈◊〉 proofes or demoÌ„strations are deceitfull â—…bulous Astrologie not vtterly to be condemned By which word the holy Prophâ—… not vtterly condemne or reiect Astrologâ—… which hath vse commoditie and profit pâ—…liar vnto it but they speak against such skilâ—… men of this arte as with deceitfull diuinatâ—… and telling of false things for true The vanity of Astrology reproued of the prophets doe delâ—… the people do blind bleare the credulâ—… easily beleeuing multitude with vaine eâ—…ctation of things Of like sort are the vanitiâ—… Palmestrie Artes that be hurtfull which by beholding the lineaâ—… or lines marks of the hands doe trifle woâ—derfully Likewise the dazling deceit and câ—loured craft of Alcumistrie where with friâ—…lous triflers do perswade men that they 〈◊〉 turne the propriety kind of things chaÌ„gâ— siluer brasse into gold Amongst these 〈◊〉 we reckon those artes that be worse namâ—… Necromancie wherby the bodies of the dâ—… are wont to be called out of their graues aâ—swers required of theÌ„ as we read that the Sorceresse or inchanting woman did who to gratifie Saul 1. Reg. 28. brought vp Samuel in a fained false counterfeit shape Not vnlike to this be Hydromancie Pyromancie which be done 〈◊〉 water fire many other illusions and iugling casts of diuels inchantmeÌ„ts of Magickâ— as Ariolation that is prophecie of things to come Sooth saying by view of sacrifices noise flying of birds that is to say diuinations coniectures by beholding of bowels Witchcraft inchaunting hurtful by the singing chirping chattring of birds amoÌ„gst these do I reckon mischieuous deeds done by sorcery witchcraft wherewith in Germanie diuers witches that hurt infants sorceresses by their inchantmeÌ„ts doe hurt harme their neigbours herds of cattell sheepe by the ministry of deuils do rob them of their milk butter wast spoyle break their haruest vineyards More ouer they take froÌ„ men their bodily manly strength make them feeble vnable 〈◊〉 natural copulatioÌ„ euen as though they were gelded wherof diuers meÌ„ strong firmly coÌ„pact haue made coÌ„plaint to me who lamented that they were degenerated into eunuches and emasculate persons to their great shame the detriment of their wiues to whoÌ„ I indeuoured to minister remedy preseruatiues against witchcraft with laying to of herbs which by the gift of God are effectuall medicinable a soueraigne succour against such delusioÌ„s of InchantmeÌ„ts And therfore to weary the wit with such witchcraft is a thing not onely vnnecessary vnprofitable but also very pernitious dangerous Deuter. 18. for by the lawes of God men they are worthily punished put to death which doe practise any such mischieuous arts which are the works of euil spirits But for what cause enchantments ought 〈◊〉 vtterly reproued and abandoned I will 〈◊〉 more at large in the end of this booke wâ—… will intreate of the Maiestie of the name of â—…sus left here the order and course of my â—…ter and treatise be interrupted We ought to haue as great care and regard the soule and minde as of the bodie yearâ—… much more CHAP. 21. The care culture that is to be imployed on the mind the body COnsidering that man consisteth and 〈◊〉 compact of bodie and soule we must 〈◊〉 very diligent respect and foresigâ—… to the â—…tie and soundnesse of both these parts 〈◊〉 soule is the chiefest part of man the boâ—… the mansion place of the soule We haue 〈◊〉 soule for a ruler and gouernour but we vse 〈◊〉 bodie rather as a seruant and minister Aâ—… therefore we must not be negligent in the culture and due ordering of either of them A similitude taken of houshold affairs Foâ— we be carefull that our houses be not daâ—… and moyst and that the roofes and tops 〈◊〉 them be not gaping open with chinckes and crannies to receaue rayne and winde and â—…nally lest our garments and couerings being filthie and not ayred should be full of mocâ—es and wormes how much more ought we 〈◊〉 looke well to the bodie the vices whereof 〈◊〉 annoy the mind and paâ—… to and fro from the one to the other by the consent and meanes of societie and mutuall participation For Horat. lib. 2 Serm. Satyr 2. The bodie clogd with outward vice doth presse the mind downe too And suffreth not from earth to rise the soule as it should doo Whereunto that saying of the wise man agreeth Wisd 1. The bodie that is corrupted is a heauie burthen to the soule and keepeth downe the vnderstanding that museth of many things Therefore some respect must be giuen to the bodie by the firmenesse and corrobation whereof as Plinie saith the minde is susteyned This did S. Paule obserue 1. Timot. 5. who forbidding Timothie to vse water prescribed vnto him the moderate vse of wine that thereby he might strengthen his stomacke and be the more chearefully animated and encouraged in the spreading abroad and publishing of the Gospell For the bodie being kept sound and preserued safe from sicknesse doth seruice to the minde the better and is no hinderance or encumbrance to the cleare vnderstanding in the contemplation and studious beholding of things that be highest most excellent and most worthie to be knowne But it is required at our hands to haue speciall care of the soule and to adorne and garnish it by all meanes possible And there is no way better to bring this to passe then by sure and steâ—dfast trust in God which rayseth vp man vnto the certain and vndoubted hope of immortalitie and deliuereth â—he mind from feare and dread of death And 〈◊〉 meat is the nourishment of the bodie so is the word of God the foode and sustenance of the soule The foode of the soule by which onely peace and tranquilitie is conceiued in the conscience then the which there is nothing more to be wished of man 〈◊〉 more worthy to be desired or fought for in the course and race of this life But with how great griefe The vngodly are vnquiet trouble and vnquietnes of conscience the vngodly are vexed how cruell tormenâ— of minde the wicked feele euen the outward hâ—… bite quality and condition of the body doth declare For wickednes is a reuenger and punisher of it selfe so that whatsoeuer conscience it hath once caught and possessed it neuer suffereth the same to bee quiet but continually vexeth tosteth and disquieteth it with perturbatioÌ„s Which the Prophet Esay euidently end pressed by a prety similitude takeÌ„ of the raging surges of the Sea for thus he saith Esay 57. The heaâ—… of the wicked rageth like the Sea and the wayes thereof boyle out myre and dyrt that is to say the conscience of theÌ„ which are contaminated with wickednesse and polluted with impietie is tumultuous Vicious
THE SANCTVARIE OF SALVATION HELMET OF HEALTH AND MIRROVR OF MODESTIE AND GOOD MANERS Wherein is conteined an exhortation vnto the institution of a Christian vertuous honest and laudable life very behoouefull holsome and fruitfull both to highest and lowest degrees of men which desire either health of bodie or saluation of soule Written in Latin verie learnedly and elegantlie by Leuinus Lemnius of Zirizaa Phisition and englished by H.K. for the common commoditie and comfort of them which vnderstand not the Latine tongue and to be as it were a glasse wherein men may behold their life and conuersation MAT. 11. Come vnto me all ye that are wearie and laden and I wil ease you Take my yoke on you and learne of me that I am meeke and lowly in hart and ye shall find rest vnto your soules For my yoke is easy my burden light GOD IS MY HELPER Printed at London by Hugh Singleton The printer to the Reader THe gentleman frendly reader to whom this booke in the english tongue was dedicated and who for the excellencie thereof reserued it for his owne priuate Reading without suffering it to bee published is now deceased The worke thereupon comming to the handes of a gentleman his kinsman he is desirous by my presse to make thee partaker of it as of a worke vnworthie to be obscured Take then to thy profit gentle reader this booke which being writen by a famous author summarilie containeth precepte in what soeuer necessarie to humane knowledge either concerning bodie o◠soule The preface of no lesse importaunc◠for instruction then the booke it selfe I prai◠the also looke into and be thankfull to o◠learned countrey-man the traslator for hi◠trauaile herein And so fare thou well in the lord who prosper thee in thy good and vertuous studies To the right worshipfull Maister Stephen Thimelby Esquier Recorder of the Citie of Lincoln Henry Kinder wisheth in this life all good hope worship and prosperitie and in the life to come saluation and euerlasting glory and felicitie in Iesus Christ AFter that I had atchiued the enterprise of the translation of this litle booke right worshipfull to the end I might communicate illustrate and explanate the same to them which vnderstand not the latine tongue aswell for the commoditie of the studious reader as the commendation of Leuinus Lemnius the learned author I called to mind a certain brief graue poeme of Rhianus the Greke poet concerning the imprudencie incōstancie of some men whiche cannot moderate their troublous affections perturbations of mind with equanimitie which is a singular vertue soueraign remedie of al griefes incident vnto humane life which moderation of mind whosoeuer wanteth is either puffed vp with prosperity or discouraged with aduersity We saieth that poet do erre iudge amisse cōcerning the manifold giftes of God and receiue them foolishly and vnaduisedlie For he that is poore destitute of liuing doeth with sorow griefe heauines of heart lay great blame on the determination and appointmēt of God but he neglecteth the vertue industrie and apt inclination of his owne mind neither dare he for feare say or do any thing where rich men bee in presence but bashfulnes pensiuenes do consume his heart Contrariwise he which liueth in prosperitie to whō God hath giuen riches preeminence authority oftē times forgetteth his cōdition beginning educatiō and mortalitie and eleuating himselfe with arrogancie and depraued hautines of hart thūdereth like Iupiter though somtime he be of little stature he stretcheth vp his head on high with amiable armes wooeth faire Minerua and seeketh to attaine to the top of Olympus When I had well pondered this pithie poesie I was animated and encouraged therby to dedicate these my little labours lucubrations to your worship as a testification of my prompt wil readie mind grateful hart So that I was dismaied neither with the consideration of my poore lowe estate neither with the feare of some such highminded mē as the poet here doeth reprehend who being aduaunced and adorned with worldly welth wisdom dignity prosperitie euery daie expecting and desiring most exquisit and pleasaunt nouelties will peraduenture cōtemne this rude and vnpolished peece of worke Therefore submitting the same to your fauour and protection I attempered my penne not to be plausible to the learned whereunto I am not able to attaine but to please and profite the meane vnlearned multitude which is my only desire And although I know there be an infinite nmber of learned students whose diligence herein might haue bene farre more commendable in polishing this translation with perfect and excellent Rhetoricall skill and so could haue come nearer to the elegant stile of the learned author Yet I thought it better thus boldly and rudely as I could to attempt the same then that it shouldly hidden from the vnlearned for whose instruction admonition and exhortation it was meete and requisite to dinulgate the same For to what end is a man borne brought forth into the light of this life but by his industrie to glorifie his Creator and to benefite his neighbour He hath liued long inough whosoeuer hath liued vnto nature wel and sufficiently vnto himselfe his owne saluation blessedly and happily vnto the comfort of others profitablie vnto the glorie of God acceptablie and thankefully Hee hath not liued which hath left no issue proceeded of him which graffeth not trees for another age to come and so profite his posteritie which sheweth not some good and profitable doctrin vnto the people that shal be born after him For as we at this day are the better stablished more surely confirmed groūded in the true faith because we haue learned and receiued the same into our harts of Christ of his Apostles of the fathers of the primitiue Church and likewise of this last Church which was a disciple and scholler of sinceritie and veritie Euen so our posteritie shall learne and acquire vnderstanding and knowledge of this our age of their auncestors fore-elders and will be glade to heare of our cōsent and agreement in true religion and our mutuall confirmation and establishing of our assured and liuely faith in Christ Iesus and will be delighted with the proper erudition of humanitie and profitable precepts of morall doctrine which we deliuer and leaue vnto them Therefore trusting your worship will accept this fruite of my studies be it neuer so vnripe so vnseasonable and vnpleasaunt and wil regard rather the beneuolent affection of the giuer then the gift it selfe I am therevpon emboldened to present the same vnto you as a token of this good and happie newe yere many moe and also as a declaration of my willing and dutifull mind towards you if able power were correspondent to the same Truly I haue good and iust cause to assure my selfe of your fauour prompt readines alacrity towards me in cōdescēding to this my humble request haue
as it were the hope thereof in my hands when I consider your courtesie affabilitie and bountie towards all men but specially towards them in whome some signification and token of Godlie zeale vertue and industrie not coloured with hipocrisie doth appeare So that if your christiaÌ„ modesty would suffer your praises to be emblazed to your face your bountifulnes in the propagatioÌ„ of the gospell of Iesus Christ the preferment of good learning you being a benigne patrone of them both deserueth to be more highly coÌ„decorated theÌ„ this my barbarous epistle can possibile reach vnto Wherfore your worshipp vouchsafing to graunt this my humble sute in the chearful acceptauÌ„ce of this my trauaile I shall thinke my selfe most bound to your benignity shal haue great cause during life to pray to God the father for his son Christ Iesus sake to increase in you great pleÌ„ty of his good gracious giftes and to lift vp his merciful and louing countenance vpon you all the daies of your long life led in holinesse righteousnes acceptable vnto him to accumulate blesse you with worship renowne prosperity felicitie And wheÌ„ our bodies shall be restored to a far better state of life and ioyned togither to their soules to giue you the most happie fruition and possession of eternitie immortalitie and most blessed life that shall neuer in euerlasting continuaunce of time be chaunged Amen Your worships most humble Henry kinder The Preface to the Reader THe whole sum and effect of all diuine and humane philosophie wherein all kinde of excellent and exquisite knowledge consisteth tendeth chiefly vnto this scope and may be comprehended brieflie in these two cardinall and principall precepts namely To know God and To know a mans selfe For these two exceeding great and large branches of wisedome reaching by faith but not by curiositie euen to the throne of the Maiestie of God aboue al heauens Ephes 4. and spreading and stretching forth themselues ouer all the workes of God in nature are not only verie necessarie vnto vertuous life and godly conuersation but also verie expedient behouefull vnto euerlasting life and saluation These be the two readie steps by which we must ascend vp vnto the onely perfect and true doore of eternall life euen Iesus Christ the Authour Captaine and finisher of our faith by whom whosoeuer entreth he shall be saued and shall go in and our and finde pasture that is Iohn 10. shall enioy the gift of grace the treasure of truth the food of immortalitie The knowledge of God is acquired by two maner of studies or meditatioÌ„s First by the contemplation and consideration of his glorious excellent and wonderfull workes for the inuisible things of him that is to say his eternal power and Godhead Rom. 1. are seene by the creation of the worlde being considered in his workes Secondly God is knowen by his word and he will be found of them which seeke him therein diligently and desirously Prou. 8. For so sayth the wisedome of God by Salomon I loue them that loue me and they that seeke me early shall find me Vnto theÌ„ therefore which studiously meditate in the holy Scriptures and attentiuely heare the Gospel preached God doth reueale and make knowne the richer of his glorious mysteries which riches is Christ mâ—… the hope of glorie For by the sincere preaching of him euery man is admonished Coloss 1. euery man is taught in all wisdome that euery man may be presented perfect in Christ Iesus The knowledge of a mans selfe is attained likewise by two intentiue cogitations and diligent considerations which do both proceed from the most pure fountaine of the infallible worde of God The one is if a man ponder and consider well the excellencie of his creation Gen. 1. Coloss 3. 1 Cor. 11. Iam. 1. The other is if a maâ— beholde himselfe in the worde of God and looke iâ— the perfect lawe of libertie and continue therein For Gods worde is a glasse wherein we must behold our selues and become like vnto him And therin he shall see Eccles 17. that as the wise man sayth God hath created man of the earth and turned him vnto it againe He hath giuen him the number of daies and certaine times and power of the thinges that are vpon â—arth He clothed theÌ„ with strength as they had need and made them according to his image Hee filled them with knowledge of vnderstanding and shewed them good and euill He set his eie vpon their hearts declaring vnto them his noble workes And gaue them occasion to reioice perpetually in his miracles thâ—… they should prudently declare his workes and thaâ— the elect should praise his holie name together The Philosophers hauing some taste and feeling of this knowledge euen by the lawe and instinct of nature although they were destitute of the law of the holy spirite and of grace that commeth by the faith of Iesus Christ called this studious meditation a contemplatiue life or speculatiue science wherin whosoeuer doth employ his trauaile and diligence industriously and giue his heart to search and finde out wisedom by all things that are done vnder the heauen Eccl. 1. that is to say of all the workes of God in the wonderfull workmanship and creation of the world so far forth and so much as the lord God the giuer of wisedome and of all good giftes doth distribute and deuide to euerie man in such maner as it pleaseth him such measure as he knoweth euery man hath neede of he shall surely find and vndoubtedly proue yea euen by experience that in this life ther is no felicitie Genes 47. Hebr. 11. 1. Ioh. 5. Iob. 14. Galat. 5. Eccles 2. that this world is nothing els but a perillous pilgrimage a maze of miserie a surging sea of sorowes and troubles a continual conflict a wretched warfare a gulfe of greefes a huge heape of iniquities and a wast wildernes full of vanities and vexation of the spirite that there is no profite vnder the sun For thus hath it pleased the lord the Creatour and conseruatour of all things by his excellent wisedome Eccles 1. to humble the heart of man in this sore trauaile that he hath giuen to the sonnes of men in the consideration of mans fraile state and miserable condition and to eleuate extoll and lift vp his mind in looking and aspiring vnto heaueÌ„ly things to the end that he should Cic. 4. Acad quest in Somn. Scip. as Cicero saieth with an high noble and inuincible heart contemne these humaine visible corruptible earthly mortal caducal traunsitory momentanythings as the Apostle saieth Philipp 3. follow hard toward the marke for the prise of the high calling of God in Christ Iesus sighing desiring to be cloathed with our house which is from heauen 2. Cor. 5. And seeke those things which are aboue set our affections on heauenly things Coloss 3.
perturbations will desires coÌ„cupiscence For if at any time the bodie beeing not thus kept in subiection do happen to rebell and make insurection against the Spirite and like an vntamed colte which casteth of his rider do throwe awaie the yoke of obedience and make war against the honest good godly vertuous desires of the mind surely then the whole man bothe bodie and soule must needs run euen as though he were caried hedlong into all kind of vices wickednes and sin and so consequently bee throwne downe into the guife or pit of eternall damnation and destruction Of this most perillous and pernicious fall the Apostle giueth vs a very good and profitable admonitioÌ„ saying Let not sin reigne in your mortall bodie that yee should obey it in the lusts thereof For the bodie Rom. 6. that is subiect to sin presseth downe the soule that museth of many things and cloggeth darkneth dulleth the vnderstanding so that it cannot lift vp it selfe in godly meditations and heauenly contemplations Vnto this place that precept of Cicero seemeth not altogither vnfit to be referred when he saieth Rationi appetitus pareat Let the appetite be ruled by reason Cic. 1 lib. Offic. Cic. ibideÌ„ And againe he saieth Naturam optimam viuendi ducem sequamur Let vs follow nature the best guide of life In these two briefe documents the whole summe and scope of all morall philosophie in my iudgement may well be comprehended For when the gentiles which haue not the lawe doe by nature the things conteined in the law Rom. 2. they hauing not the lawe are a lawe vnto themselues which shewe the effect of the lawe written in their heartes I feare lest this may iustlie be spoken to our great shame in these daies which being professed Christians and peyfectly instructed in the lawe of God and many of vs very skilfull not onely in humane but also in heauenly sacred and diuine philosophie are so led with selfe-loue and so caried awaie from God with worldly vanities and momentanie delights Mat. 10. and seeke so much to saue our liues as our Sauiour saieth that wee lose our liues for we prefer our liues before the glorie of Christ And knowing our maisters will and not preparing our selues Luc. 12. neither doing according to his wil wee shall be beaten with many stripes I feare I saie lest the heathen or gentiles which in the time of nature without lawe liued vertuously shall condemne vs whiche in the time of grace hauing the lawe of God do liue vitiously To the end therefore to awake vs from our sleepy senceles and sinfull securitie where with many of vs are heauilie oppressed and deeply drowned I haue thought good by bringing this little booke abroad vnto the commune commoditie I trust of all then that reade the same to stir vp the mindes of such as are drowned in voluptuousnes and cast downe into the deepthe of the earth with cares of this life and to raise them vp vnto the consideration of their staâ—e and vocation wherein God hath placed vs like vnto souldiours which must euery one looke surely and attend diligently to his order araie standing place and watching in this our continuall conflict bickâ—ing and warfare wherin bycause we haue many tyranious enimies many pernicious perils are iâ—…inent and incident vnto euery one of vs 1 Pet. 5. vnlesse wee warily watchfully and circumspectly withstand and resist the assaults inuasions and irruptions of our malicious and pestiferous aduersaries which continually by all meanes possible do seeke deuise and worke our ouerthrow and vtter destruction The authour of this booke being a very learned man as it appeareth by his writing was no doubt greatly inflamed with the godly zeale of Christianitie and honestie of true religion and integritie of life because herein he hath left vnto vs such a worthy worke Wherein is contained the way and meanes how wee may and must acquire and obtaine the assuraunce of our soules health and saluation which is a thing most necessarie for all men to know And this doctrine hath the author comprehend ed in a fewe chapiters so breifly and compendiously that the reader may gather and receiue as sufficient instruction and vtilitie by meditating in the same as in perusing the whole Bible and all the expositions and paraphrasticall explications of the holy Scriptures written by the auncient and learned fathers Mat. 5.6 For like as our Sauiour reduced the whole summe of all the lawe the prophets into a sweete short sermon Mat. 22. yea into two short commaundements of perfect loue towards God and towardes our neighbour Rom. 13. and therein hath knit vp the knot of all righteousnes tied the bond of perfection Euen so this author hath obserued the same order and vsed the like methode in this compendious forme of exhortation Moreouer he being a very expert and skilfull phisicion hath also prescribed vnto the studious reader an excellent briefe dietarie for the conseruation of the health of the bodie which whosoeuer will deligentlie keepe and folowe he shall I dare be bold to say haue as many good precepts necessarie and profitable inough for the preseruing of bodilie health as in reading all the great volumes of Hippocrates Galen Auicenna Rhazis and whatsoeuer others that haue learnedly and largely written of Phisicke And lastly of morall philosophie or doctrine of maners and politique regiment of life he hath written so pithilie and witrily that these fewe leaues do afford as much good wise instruction concerning vertuous and honest conuersation modestie temperaunce sobrietie and prudent gouernaunce of all mens publike and priuate actions as Plato Aristotle Cicero and all other Philosophers and humane writers the reading of whose workes were a tedious infinite labour do conteine In this booke therefore the reader shall reape a triple or threefold commoditie namely the health of bodie the saluation of soule and the integritie of life as an inseparable companion of them both This booke is an Epitome that is to say a short summarie or compendious collection of diuine humane naturall and morall Philosophie So that in the litle labour of reading the same studiously and meditating and ruminating the preceptes thereof diligently the reader shal be delighted and profited exceedingly And bicause according to the corruption of our depraued nature wee are more prone more inclined more diligent and carefull to seeke the health of our bodies then the salfetie and saluation of our soules take more thought and make greater prouision for the flesh to fulfill the lustes of it Rom. 13. 1. Pet. 2. then to desire and acquire the sincere milke of the word of God which being receiued with meekenesse is able to saue our souleâ—… Therefore of these two things namely health of bodie and saluation of soule which are both indeede worthie to be desired but yet the one much more then the other that which is a great deale more
worthie to be sought laboured for is in this books verie orderly and aptly first set downe according to that diuine and principall precept of our Sauiour Mat. 6. Seeke yee first the kingdom of God his righteousnesse Whereby we are admonished that as the soule being as I said before a diuine spirituall and immortall substaunce doth farre excell the bodie which is nothing els but dust earth and ashes Genes 18. Euen so the sacred and eternall foode and assured saluation of the soule ought to be acquired with far greater care and more earnest studie zeale loue desire and affection then the health and welfare of the bodie But alas how lamentable a thing is it in these dayes wherein the light of the Gospell shineth so clearely to see the preposterous peruersitie of many of vs whose minds like vnto brute beastes are fixed vpon present and caducall things and are plucked and cast downe froÌ„ heauen and heauenly desires vnto earth and earthly vanities and do care and trauaile incessantly for the pampering and cherishing of the bodie but are so slouthful careles and negligent in seeking the saluation of our soules 1. Cor. 2. And albeit I confesse with the Apostle that no man knoweth the thinges of a man saue the spirite of a man which is in him Neither doth any man knowe and vnderstand the heartes of men but God onely Psal 33. Mat. 12. yet bycause a good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges for of the abundance of the heart the mouth speaketh Therefore by the outward man may the inward maÌ„ be perceiued of them which intentiuely looke thereupon examine the conuersation of men by the lawe of God and trie the spirites whether they be of God 1. Iohn 4. by the touchstone of truthe And againe although wee ought not to iudge any thing of our brethren before the time vntill the Lord come 1. Cor. 4. who will lighten things that are hid in darkenes and make the counsels of the hearts manifest lest wee our selues by iudging be iudged and in condemning be condemned Luke 6. Yet if wee looke not euery man on his owne thinges but euery man also on the things of other men Philipp 2. and behold some mens sinnes that are open before hand and go before vnto iudgement 1 Tim. 5. and take heed both vnto our selues and to all the flocke whereof the holy Ghost hath made vs ouerseers Act. 20. to feede the Church of God which he hath purchased with his owne bloud I speake to them that are called thereunto wee may easily and euidently see 1. Iohn 5. if wee will not winke one at anothers faults that the whole world lyeth in wickednes that is all men generally as of themselues lye as it were buried in euill and that many wicked people forget God Psal 9. and therefore as the prophet sayeth shall be turned into hell For of two detestable iniquities most grieuous enormities namely maliciousnes and forgetfulnes of God we haue in these our dayes two manifest arguments apparent signes and plaine tokens to wit mens negligence coldnes and slackenesse in the inuocation of God by praier and their ingratitude in not ascribing praise and giuing thanks to the Lord of life for his benefits bestowed vpoÌ„ vs. These two kinds of impietie do spring from two most horrible and filthie fountaines of all iniquitie namelie ignorance and securitie Ignorance when a man knoweth neither God nor him selfe rightly nor his due obedience to God Securitieâ— when a man knoweth and yet regardeth not but contemneth the iudgements and law of God Therefore as all the faithfull ministers of the word of God in fulfilling their functions diligently faithfully 〈◊〉 rebuking the people for their disobedience and iniquities meekely and modestly 1. Tim. 5. 2 Tim. 2. must needes see aâ—… note these foure pernitious and pestilent maladieâ—… wherewith the flocke of Iesus Christ is moste miâ—…rably assayled daungerously depraued and deaâ—… annoyed by that auncient malicious and subtile serpent and do like good Physicions apply wholesome medicines of the worde of God vnto these cruell wounds of the enuious enimy and after the example of that mercifull Samaritaine cure and comforte the wounded afflicted consciences Luke 10. giuing two pence vnto the host for the reliefe and succour of him that is thus robbed and spoyled of the grace of God that commeth by Iesus Christ which two pence are the two testaments which our Sauiour hath deliuered vnto the host that is to say to the faithfull preacher and syncere disposer of the secrets of God coÌ„manding him to take care cure of his members which are desttiute of the knowledge of God and to minister vnto them the most comfortable meditine of his mercie in the merits of Iesus Christ So I being one of the lest of the ministers of Iesus Christ which â—…m not worthie to be called his minister bycause I â—m not any waie at all able to fulfill the due office perfectly nor do the dutie throughly of that high holy worthie excellent reuerend vocation seeing and â—amenting the ignoraunce and negligence of the people of God the flock of Iesus Christ my brethren â—y adoption and grace in Christ was moued and inâ—lamed with zeale of the Lordes house to bring somwhat vnto the buylding thereof by writing sith that cannot by preaching being not called to the diuine â—acred and reuerend function Mat. 25. Luke 19. For as our Sauiour â—ayeth he that receiueth but one talent ought not to â—…igg and hide the same in the earth or lay it vp in secret Cic. pro Arch. poe And as Cicero saith in his oration Pro Archia Poeta Caeteros pudeat siqui ita se literis abdierunt vt nihil â—…ssint ex his neque ad commimenâ— afferre fructum neque 〈◊〉 aspectum lucemque proferre That is Let others be shamed or other men maie be ashamed if any such â—ere bee that haue so studyed in secret that out of â—…eir studies they can neyther affoorde any thing vnto the commoditie of the common wealth 〈◊〉 bring any thing abroade into the sight and light of the world Let such be admonished of theyr charge and excited and stirred vp vnto diligence and vigilancie with this sage sentence of Cicero Cic. Cornific Famili 12. Nulla lassiâ—… impedire officium fidem debet That is No wearyneâ—… ought to hinder men in doing theyr dutie duty fully and faithfully Therefore let vs not bee wearye 〈◊〉 well doing but labour to reape the fruit I write 〈◊〉 this to dispraise or reprehende the negligence of any man or to commend mine owne industrie which were a point of errogancie but to animate and encorage them whom duety byndeth and the gift of knowledge enableth hauing receyued many taleâ—… of the Lord to labour in the Lordes
his helpe hee abideth stedfast in daungerous and doubtfull matters and wauereth not nor is carried about with any winde of doctrine Ephes 4. but is stable and constant and is not mooued away from that trust which hee hath reposed in GOD euen for this cause onely because he findeth God fauourable and inclined to mercie Hebr. 13. and to assist him in all things so that boldlie hee breaketh foorth into these wordes Psal 28. Behold the Lord is my helper and my heart hath trusted in him and I am helped and my flesh hath flourished much in him and willingly and gladly will I confesse vnto him Of the greatnesse highnesse maiestie and power of the name of Iesus Christ by which onely Magicall enchauntments must be resisted and illusions of Deuills vanquished and whatsoeuer dammages hurts or inconueniences happen to bee done either to the mind or to the bodie must be auoyded CHAP. 57. FOrasmuch as I haue shewed a little before that enchauntments sorcerie and Artes of Magicke ought to be vtterly rooted out and that such wicked and mischieuous practises ought not to bee exercised of any man It remaineth now that I shew by the way as occasion serueth with what vertue power and efficacie with what wordes and prayers mens minds that are besieged afflicted and snared with the delusions and deceitfull iugling casts of diuels may be eased and helped Diuels are enuious malicious aduersaries vnto men moreouer by what meanes we may driue away and destroy witching sorcerie which the ministers of diuels doe bring vpon their miserable captiues vexing tormenting both their minds and bodies Diuels mingle theÌ„selues with humours as infectioÌ„s in mens bodies These wicked ministers doe priuilie leape into the bodies of men and women and doe violence to humane nature and depriue the same of her proper power and naturall strength or at least way alter change the same These euill angels or spirites doe mingle and conioyne themselues with the foode nourishments and humours of mens bodies with their spirites or soules and with the winde and ayre which wee receiue within our bodies and wherewith we breathe and doe corrupt many other things which we vse necessarilie and wherewith health is preserued Therfore I haue thought it good and doe iudge this thing worth the labour to shewe plainly by what meanes miserable wretched men may well and conueniently be eased rid and deliuered from such bonds of thraldome and mischiefe wherewith they feele themselues wrapped encombred The hurts which diuels do can not be referred vnto naturall causes For the harmes and hurts wherewith they are annoyed can not bee referred vnto any naturall causes nor bee expelled with those remedies wherewith common diseases are cured If any disease or sicknesse come of surfetting of venereous act of wearinesse of cold heate fulnesse hunger euery one of these is driuen out by peculiar remedies But such mischieuous hurts as are done by euill spirits doe not require any naturall remedies at all but diuine heauenly and supernaturall medicines Why God suffereth vs to be vexed of diuels Some men meruaile that so great power is giuen to the diuell and his ministers so to vexe torment and afflict men God dooth partly winke at and will not behold those harmes which the souldiers of Satan and diuellish sorcerers doe vnto wretched men but suffereth them to be vexed payned God vseth the malice of diuels to punish the wicked therewith and macerated and herein consisteth the good consideration of his mercifull purpose and prouidence and partly he doth instigate the diuell and his ministers to vse such fiercenesse and crueltie agaynst manie that haue deserued such affliction and so vseth the malice of them for the punishment and chastisement of the vngodlie So is the lying spirit sent into the mouthes of all the Prophets 3. King 22. Achab deceiued to the ende that Achab being deceiued and seduced may goe vp to battaile wherein present destruction was prepared for him Sometime God doth suffer some men to haue such harme dammage and detriment done vnto them thereby to trye their constancie So he permitted Iob not onely to bee depriued of his goods Iob. 2. and robbed and spoyled of all his riches but also to haue his bodie rent and tormented with most grieuous payne And this same hee suffered to bee done Why Iob was vexed of the diuell partly to prooue and trye the constancie of the man and to encourage other men to the patient enduring of tribulations lest they beeing discouraged with miseries should fall from GOD and partly to declare his power by which he comforteth strengtheneth them that put their trust in him and when as the are brought euen to nought he lifteth and setteth them vp and restoreth them to their old former dignitie But we must consider the diuersitie of the common sort of lunaticke persons possessed with ill spirits which are besieged and assaulted of the diuell or be vexed of him in any part of their bodie For very many of them are dull and senselesse anâ— farre from the knowledge of GOD vpoâ— whom the diuell as an apt and readie instrument exerciseth his tyrannie So Satan assayleth sluggards Idolaters and superstitious persons in whose mindes rather he findeth a resting place then in theirs who are instructed with the knowledge of the maiestie and power of God The diuell assaileth dull and senselesse men and doe stablish and stay themselues with assured trust in him foâ— he is rather afrayd of such godly persons and dare not plant his engines nor worke his subtile inuentions against theÌ„ because he knoweth surely that his attempts and enterprises shall be vayne and frustrate and not preuaile agaynst them which do watch diligently and are strengthened with the ayd and protection of God A similitude of a citie neither well walled nor fortified For like as Castles Towers and Cities that be not enuironed with any walles that be not fortified with any ditches trenches raÌ„pars or fortresses that bee not furnished with any garrisons of souldiers are wont easely to 〈◊〉 wonne euen so mens slouthfull and slugâ—ishe mindes which bee not strengthened with holesome and heauenly doctrine nor â—…ablished with confidence in God are the more in daunger being subiect and ready to â—e snared and caught with the wily deceipts â—f Diuels and so fall the sooner The diuell prouoketh men to euery wicked and hurtful thing And beâ—…use aboue all other thinges Sathan desiâ—eth this chiefly to abolish the glory of God â—o draw man from saluation and to sollicite â—nd moue him to fal away from God he ceaâ—eth not to assaile him within and without â—nd enuiously and maliciously dooth what he â—an to worke destruction sometime to the â—ody sometime to the soule and sometime â—o both body and soule Genes 4. 1. King 31. Mat. 27. As Cain and King Saul doe minister examples vnto vs so doth â—lso Iudas Ischariot whose mind
not one things which are on the earth and direct erect al our cares studies cogitations desires and delights vnto Christ Iesus which sitteth at the right hand of God that our conuersation may be in heauē with him And for him that true incorruptible and vnspeakable treasure to iudge all these things to bee but dung Philipp 3. And for the winning of him to thinke and count al these things but losse that we may be found in him that is not hauing our owne righteousnes which is of the lawe but that which is through the faith of Christ euen the righteousnes whiche is of God through faith 2. Cor. 4. And that wee should not looke on the things which are seene but on the thinges which are not seene Mat. 6. And that like the foules of the heauen and the lilies of the field which liue and growe without care and toile of this life wee should not weary our selues in labouring for the meate which perisheth but labour for the meat which endureth vnto euerlasting life Ioh. 6. which the sonne of man shall giue vnto vs. For as the Israelites walked iourneyed and wandered in the great wildernes fourtie yeares Psal 66 107. and passed through manie probations tribulations before they did goe in and possesse that good land that flowed with milke and honie which the lord had promised and sworne vnto their fathers to giue them Euen so the same our good God which so conducted his peculier people and proued them with many miseries afflictions before he brought them to that plentifull land doth in like maner by his fatherly prouidence and fauourable protection leade vs his adopted children Galat. 4. Ephes 1. whom he hath receiued by grace through the great wide wildernesse of this wicked wretched world In which our iourney towardes that happie and heauenly countrey that continuing citie to come Heb. 11. 12. he trieth vs with manie kind of troubles and calamities Psal 66. 78. Ioh. 14. and causeth vs as the Psalmist saieth to go through fire water before he bring vs forth to that welthie place that pleasaunt land that celestiall habitation those eternall mansions that supernall Ierusalem the mother of vs all Galat. 4. Coloss 1. Act. 14. the euerlasting kingdome of his deare sonne Iesus Christ vnto which we must enter through many tribulations This is that precept which our Sauiour doth inculcate into the eares and hearts of all them which will folow him and become his true disciples Luc. 9. namely to forsake and denie themselues take their crosse paciently that is to say to suffer constantly all tribulations that the lord laieth vpon them Hebr. 12. 1. Cor. 9. And to cast awaie euery thing that presseth downe as riches cares and voluptuousnes And so abstaine that they may get the maisterie and finally so runne that in Christ Iesus they may obtaine victoriously and be crowned with him triumphantlie Vnto this continuall bickering and warfare wherein the church of Christ militant here on earth is continually exercised he himselfe being our most mightie and puissant Capitaine doth animate and encourage vs most comfortably with these wordes Ioh. 16. Be of good comfort saieth he I haue overcome the world For he hath conquered the Deuil the world sin damnation death and hell for vs and hath loosed all our sorowes Therefore this holy heauenly diuine contemplation raiseth lifteth vp our harts our cogitations our studies our sences desires and loue from vaine pleasures vnto the true and euerlasting treasures according to that effectual and pithy praier of Dauid O turne awaie mine eyes least they behold vanitie For indeede all things are vaine Psal 119. Wis 13. except the knowledge of God and most miserable are they that are destitute thereof Now as concerning the Knowledge of a mans selfe wherewith euery Christian ought to be instructed endued there is almost no naturall mortall and earthly man no not commonly among the heathē much lesse among true Christians but that by the vse of reason and quicknes of wit infused by nature he vnderstandeth and perceiueth himselfe to be created and ordeined of God to a far better happier and more excellent end purpose then all other creatures voide of reason wit iudgment ouer whiche creatures God the creator hath made and constituted man lord ruler gouernour Psal 8. And in the creation of him which as Dauid saith is wonderfull and fearefull he hath made the fashion Psal 139. forme shape of his body straight vpright towards heauen wherby he is admonished to lift vp his heart vnto heauen set his loue on heauenly things and not to fix and cast down his cogitations vpon earthly things only but to haue mind continually on that diuine Genes 1. spirituall and immortall substaunce whereof his soule is a likenes and image And to cōsider that in this his meruailous creation hee excelleth all other liuing creatures whose bodily shape is in forme prone and groueling downe towardes the earth being created and ordained vnto corruption Rom. 8. and subiect vnto vanitie and destinated to perish with the earth whereas contrariwise man is appointed and assigned thorowe faith in Christ Iesus vnto immortalitie and eternall felicitie in heauen This certaine persuasion and true opinion the poet vndoubtedly seemed to haue fixed and stablished in his mind declaring the same in these elegant verses Ouid. in 1. lib. Metamorph Os homini sublime dedit coelumque videre Iussit erectos ad sydera tollere vultus which may be englished thus God gaue to man a face on high And heauen to behold And visage straight lift vp toth ' starres Commanded him he should But whosoeuer will knowe him selfe rightly and perfectly must cōsider that mā consisteth of two parts namely the bodie and kthe soule whereof the one is subiect to corruption the other is incoruptible the one perceiued sensible thother inuisible the one subiect to death the other immortall the one a deuine spirituall and heauenly substaunce the other a grosse and fraile lumpe of earth which turneth into earth againe In euery faithfull vertuous and godly Christian the soule which is the highest or chiefe◅ part of the mind or spirite or power intellectiue being led by the Spirite of God ought to rule the body and the lustes appetites and desires therof And the bodie as a seruaunt or minister vnto his lord maister ought alwaies to be obedient to the good and godly motions of the Spirite as the Apostle teacheth saying If ye mortifie the deeds of the body by the Spirite ye shall liue And a little after he saieth Rom. 8. The same Spirite beareth witnes with our spirite that wee are the children of God So that wee haue two witnesses that is to say Gods spirite and ours which is certified by the Spirite of God which must haue domination ouer the affections lustes
miserable Mat. 24. and sorrowfull dayes for so he prouideth for his children in the middest of their troubles Yet a verie little while Hebr. 10. and he that shall come will come and will not carie as he himselfe promiseth saying Reuel 22. Behold I come shortly and my reward is with me to giue euery man according as his worke shall be Therefore he will come shortly to comfort vs which haue the 〈◊〉 fruits of his Spirit Rom. 8. which mourne in our selues and looke and waite for the adoption euen the deliuerance of our bodie Philipp 3. 1. Thess 4. And he will come to change oâ—… vile bodies and make them like vnto his glorious bodie to receiue vs vp in glorie that we may euer be with him Bur we must beware that we esteeme not the length nor shortnesse of the Lords comming by our owne imaginations but with all pacience â—… be constant and reioyce in all our tribulations 2. Pet. 3. for the Lord is not slacke concerning his promise O how ioyfull shall his comming bee to all them that looke for the same paciently and faithfully O how terrible and dreadfull shall the fight of him bee to them the pierced him Zach. 12. Phis 3. 2. Tim. 3. Heb. 6. Luke 16. 17. Marke 16. Luke 16. 20. Ioh. 12. Rom. 9. Rom. 2. Mat. 25. 2. Cor. 5. to the enemies of his crosse to them that resist the truth to them that crucifie him afreâ— to the hypocrites and vnbeleeuers to them that â—…stifie themselues and haue not attained the righteousnesse of faith Vpon them shall that elect and precious stone fall and all to grind them to powder Vpon them shall come indignation and wrath tribulation and anguish vpon the soule of euery man that doth euill When the sonne of man commeth in his glorie and all the holy Angels with him then shall he sit vpon the throne of his glorie and before hiâ— shall be gathered all nations Therefore remembring and considering that we must all appeare before the iudgement seate of Christ that euery man may receiue the things that are done in his bodie according to that he hath don whether it be good as euill It behooueth vs as the Psalmist saith to number our dayes Psal 90. that wee may applie our hearts vâ—… wisdome The daies of our pilgrimage as Iacob saith are few and euill Gen. 47. which when they are past wee can not call againe as the Poet hereunto alludeth Vâ—… irreuocabile tempus Let vs therefore follow the admonition of the Apostle Ephes 5. and redeeme the time because the dayes are euill and recompence the race of lewde life that we haue runne with godly conuersation all the residue of our age And forasmuch as wee commonly consume and lose the most and best part of our age and life time especially youth in vanities and friuolous delights wee must beware Luke 21. least our hearts be oppressed and ouercome with cares with sensualitie with intemperance with concupiscence and voluptuousnes and so death come hastily vpon vs and preuent vs Eccles 12 before we remember our creator now in the dayes of our youth wealth and prosperitie 1. Thess 5. and least the day of the Lord comming as vncertainly and suddenly as a theefe in the night take vs vnwares and finde vs vnprepared and prouided But let vs watch diligently and continually for the defence and safegard of our houses that is to say of these our earthly and transitorie tabernacles Mat. 24. our fraile bodies and let vs not suffer them to be broken vp and digged through and the treasures of our soules dearely bought Hebr. 9. and our consciences purged with the bloud of Iesus Christ to be spoyled and caried away vnto perdition by the vncleane spirite which neuer resteth vntill he returne vnto the place from whence he came out Mat. 12. if he can find ingresse and regresse possibly and maketh the end of his captiue farre worse and more miserable then the beginning And let vs through assured faith in Christ Iesus Mat. 6. lay vp for our soules incorruptible and vnmoueable treasures in heauen and whilest we are in these tabernacles let vs keepe surely and safely the same treasures of the grace of Christ Iesus in these our earthen vessels 2. Cor. 4. Happie are they that haue their loynes girded about and waite for their master with their lights or lamps burning in their haÌ„ds Luke 12. the light whereof shineth to the glorie and praise of God and to the good example of men and edification of the Church of Christ whose godly vertuous and honest conuersation euen the Gentile superstitious idolatrous people beholding 1. Pet. 2. are moued and induced thereby to extoll and magnifie the name of god in the day when God dooth mollifie open and illuminate their blind and hard harts by the light of the Gospel of Iesus Christ If we would consider howe short momentanie miserable our life is we should neuer bee drawne with any earthly pleasures and worldly delights which indeed are nothing else but miseries from the most comfortable contemplation cogitation and desire of that life to come which so farre excedeth this as no heart is able to conceiue nor tongue expresse For as the Apostle sayeth The thinges which eie hath not seene neither eare hath heard 1. Cor. 2. neyther came into mans hart are which God hath prepared for them that loue him Esai 64. So that no mortall man can thinke Gods prouidence towards his The eternitie of which incomprehensible and inexplicable felicitie may be perceyued by these wordes Eccles 18. lyke as drops of rayne are vnto the sea and as a grauell stone is vnto the sand euen so is a thousand yeares vnto the daies euerlasting But as for our life what is it els but a vapour Iam. 4. that appeareth for a little tyme and then vanisheth awaie Dauid very aptly likeneth and resembleth the life of man somtyme to a spanne Psal 39. Psal 90. somtime to a shadowe somtime to sleepe sometime to a wind that passeth ouer and coÌ„meth not agayne sometime to a dreame somtime to a tale that is told Psal 49 62 102 103 73. 78. the remembrance whereof is soone and suddainly gone sometime to vanitie sometime to a flower to hay to grasse to beasts that perish And therefore he oftentimes complaineth of the shortnesse of his age and life time Full well in deed may our life be likened to a dreame the delights pleasures therof do so soone vanish away euen as coÌ„monly it coÌ„meth to passe in a dreame when one awaketh For a man dreameth that he hath great pleÌ„tie of delicious meates and banketting cheare when he awaketh he feeleth nothing but hunger Againe in sleepe a man weeneth that he hath abundance of riches golde and siluer and worldly wealth and being awaked findeth nothing but pouertie
of amitie and violated the league and most hearty friendship and faythfull coniunction of life where with they were linked and knit together amongst themselues by salt bread and by the participation and societie of one table Vnto this symbole this token of amitie this good precept that complaint of Dauid hath relation wherein hee representing the person of Christ appealeth his friend and familiar of treason falshood and vnfaithfulnesse which was hidden vnder the shew colour of honestie and fayned counterfeit pretence of godlinesse Psal 41. Iohn 13. For thus he complayneth of him Euen that man of my peace in whome I hoped whom I trusted and which did eat bread with me that is to say was my mate at meat table fellow hath attempted to ouerthrow me It were a thing tolerable and I could more mildely beare it A place of Dauid expounded if mine enimie denouncing warre by Heraulds of armes had assayled mee in open battaile But him to circumuent me to goe about to deceiue me to lay great waite for me stifly to stand against me and to supplant 〈◊〉 with whome I had entercourse of most neaâ—e deare familiaritie whom I made partake of my counsailes and secrets it is a thing intollerable and which cannot bee borne withall In like maner Christ being moued and grieued with such a villainous and malitious fast sayeth thus Iohn 13. He which did eate bread with me hath lift vp his heele agaynst mee that is to say my housholde enemie who is more pernicious then any other enemie purposeth precisely with deceitfull deuises and priuie practises how he may oppresse and entrappe me He taketh his Metaphore of friends which in outward shew and first view are fayre speakers but inwardly they are full of fraude and the poyson of aspes lieth vnder their lips hidden in the heart for they smite a man priuily and hit him with the heele on the back part that it cannot be perceiued who did the hurt A prouerb against treacherous persons By a prouerbiall figure such claw-backs of Colax crew may well bee sayde to strike with turning away the poynt that is to say not before on the face but behinde on the back and on the hinder parte of the body Dauid maketh another expostulation or complaint like vnto this wherein hee complayneth himselfe to bee greatly endammaged of that man whose familiaritie hee specially vsed and was so knitte and vnited vnto him in the league of amitie that hee was partaker of all his purposes and as his most trustie and speciall friende that knewe his secretes Which cruell dealing and haynous fact hee very vehemently rebuketh and reprooueth with these wordes Psalm 55. For if an open enemie had done mee this dishonour then I coulde haue borne it And if mine aduersaries hadde lift vp themselues agaynst mee I would peraduenture haue hidden my selfe from them But it was euen thou a man of one minde with mee and one that knewe my minde onely my guide and mine owne familiar friende which diddest receiue sweete meate in my companie and wee were conuersaunt in the house of GOD with consent c. A place of Dauid declared These are patheticall verses that is to say full of passions and perturbations of minde whereby hee declared himselfe to take much griefe and to haue great indignation because hee findeth him that hitherto bare a shew of a trustie friend to bee his most mortall and enuious enemie and couertly and closely to seeke and worke his destruction But to painte out liuely and to sette foorth in his colours such a craftie turne-coate chaungling and subtill surmiser which vnder a certayne shew pretence of fayned friendship counterfeit vertue doth in countenaunce eyes and woâ—… flatter his friend when as inwardly he nourisheth ranck poyson and vipers venime for his destruction he addeth this also to the crime of disloyalty A similitude of oile and butter The wordes of his mouth are softer then butter wheras war is prepared in his heart His speeches are smoother then oyle when as iâ— very deede they be swords and dartes By which similitude hee describeth and noteth fayned and malitious friends which haue one thing close in their heart and another ready in their tongue and which doe shew bread in the one hand and beare a stone in the other Of which falshood and treachery Iudas Iscariot prefixed a paterne and after him many other which learned that lewd lesson of him and haue taken fraudulent examples Of the care of housholde wealth and hous-keeping and the gouernaunce thereof CHAP. 25. The care good regard of household and hous-keeping AS touching Oeconomicall prudencie that is the administration of housholde businesses and affayres which as Cicero testifieth is the minister and seruant of the body it is decent for euery man to bee diligent and discreete in stablishing and garnishing the same so that the enlarging and augmentation therof bee referred vnto the necessary vse of life vnto commoditie vnto neatnesse cleanlinesse and trimnesse not vnto excesse and delicate pleasures not vnto sumptuous fare and immoderate prouision and furnishing of dishes which disperse diminish waste and consume riches yea euen great substaunce and large possessions Therefore in adorning feasts furnishing the table frugalitie thriftie sparing and moderation of meats must chiefly bee obserued and all prouocations of gluttonie and lewd lust must bee eschewed and finally all fine delicate iunckets banquetting dishes Costly prouision of meats is to be eschewed Ephes 5. which are vsed coÌ„moÌ„ly to be brought in at the second course to them that are already well satiate with meat to prouoke them to desire to eate a fresh againe must bee auoyded This prodigalitie superfluitie and ryotous life doth not onely make wealth decay causeth sicknesse but also when banquetters are hot with drinking wine it ministreth heat and nourishment vnto luxurie and stirreth vp the loynes and affecteth the priuities and vncomely parts with stiffnesse whereby they begin to itch and that I may vse the Apostles word 1. Cor. 7. to bee burned that is to say to be the more mightilie prouoked and inflamed vnto inordinate desire of vncleannesse Rom. 13. For which cause S. Paul would haue nothing done according to the will and pleasure of our lusts but would haue all things tende vnto the necessitie vse and commoditie of nature not vnto superflâ—… and voluptuousnesse which is very huâ—… both to body and soule There is no man â—…deede so insensible or vnnaturall that hee â—… abide to hate his body Ephes 5. but as S. Paul saieth nourisheth and cherisheth it as Christ doth â—he coÌ„gregation By which example the Apostle inuiteth and willeth husbands to loue thâ—… wiues and indeuour to haue such care of them as euery man hath of his owne body and performe that vnto them which Christ hath performed to his Church coÌ„gregation his only entirely beloued spouse But in
beatitude felicitie which is ordained of God for euery man by Christ so that he forgetteth all those things which were cast behinde him and which he seemeth alreadie to haue fulfilled and finished neither doth he call them into remembrance at all but couragiously chearefully gladly and with his whole force and might applieth and employeth himselfe vnto those things which are before and remaine yet to be accomplished reiecting and not regarding all those things which might hinder him hastening to the prefixed marke and reward of immortalitie Hereunto belongeth that sermon of Christ Luk. 9. The holesome and healthfull sermon of Christ No man that putteth his hand to the plough and looketh backe is apt for the kingdome of God By which similitude deriued of the industrie of plowing and tilling the ground he admonisheth his faithfull followers that in the businesse and worke of saluation looke what euery man hath attempted and once taken in hand he must persist and go forward in the same vntill he haue atchieued to perfection and consummation thereof and not turne aside his minde vnto transitorie and momentanie things or retyne from his enterprise or be drawne some other way from his purpose but to accomplish and finish that thing which he hath well begonne For slacknesse procrastination or delay in an holesome earnest matter and vnlustie and slowe going forward in a good businesse begon 1. Cor. 9. is not a little hurtful Saint Paule also willeth that a man which is prepared and made readie for such a iourney should not haue his course hindered or his way stopped by any meanes taking an example of them which in a publique and common game of wrastling combat A similitude of champions or conflict or bickering in the sight of the people doe feruently couet and striue to get the reward wherein euery one of them is readie to doe and suffer all that he can Virg. lib. 5. Aeneid and to aduenture his life for the acquiring of commendation so that he may winne the prise and praise and the exaltation and reioysing of the people Horace being indeede an heathen Poet but yet a very good nurturer and informer of maners when he considered how great dāmage and detriment men sustaine by slacking loytering Horat. lib. 1 Epistol 2. Ad Lollium and lingering their businesses he taketh an example of an ignominious and shamefull act and applieth the same to exhort men to healthfull fruitfull and profitable things An example of night robbers To kill men theeues arise by night and doest thou not awake To keepe thy selfe in health But yet if warning thou forsake While thou art sound yet haue thou care when dropsie makes thee swell Why things to eyes which noyfull are doest thou so soone repell If thou a yeare deferre good time of curing well thy mind Thing well begon I count halfe done this prouerbe true I find Ouid expresseth the same sentence and meaning thereof Ouid. lib. 2. de Rem amoris Thou suffrest fire and surgeons toole thy health to get againe Thy thirstie mouth thou wilt not coole of dryth thou bear'st the paine Wilt thou not then those things endure that sound thy mind may saue But this part is more worth and sure more cost it ought to haue Christ our Sauiour vseth the same argument Mat. 24. and therewith whetteth and quickneth our industrie and pricketh forward and prouoketh euery man to watch Luc. 12. by producing a parable of the euill vniust and vnfaithfull stewards bayliffes ouerseers and rulers of the houshold of theeues and housebreakers in the night For as they are very diligent in the acquiring of their commodities and seeke any occasion to scrape something together to steale something away priuilie and robbe other men of their goods so is it meet behoueable and expedient that euery man be carefull of his saluation and let no commoditie passe nor oportunitie slip whereby and wherein he may in due time and conuenient season prouide and get those things which are necessarie for his saluation and shall be profitable and good for his soule and mind A man must haue choyse and difference of familiars and friends CHAP. 40. DO not vnaduisedly admit receiue euery man into familiaritie without any choyse and difference but those only whose vertue is well knowne and honestie of life well approued A good precept hereof is that prouerbe viz. Haue a certaine choise of friends A prouerbe taken of daunces Lay not thine hand vpon euery man deriuing a similitude of daunces the fashion maner of dauncings For young men when they goe to daunce doe not reach forth their hands to euery mate but they vse a certaine discretion and kind of chosing either of the vulgar common and meaner sort or of Senatours daughters which be of honorable estate and noble degree which thing also must principally be obserued in the societie of life getting of amitie and contracting of friendship For there be some which because they want experience in humane estate cannot discerne pure or vncorrupt friends from such as be feigned coloured counterfeit but without any difference doe admit into their faithfull and trustie familiaritie those whom they haue neither wel knowne nor tried euen such as afterwards they finde to be sycophants talecariers and craftie deceiuers Wherefore as it becommeth thee to shew thy selfe faithfull trustie toward all men Euery man is not to be trusted so to trust no man imprudently and rashly vnles as the common saying is thou haue eaten a bushell of salt with him that is vnles thou haue had long acquaintance and conuersation with him and haue well knowne and throughly tried his behauiour and disposition Whereunto belongeth that saying of the wise Hebrew Eccles 8. Commit not thy counsaile to a stranger for thou knowest not what may come thereof that is what monster what wonderfull and merueilous thing he keepeth in his bosome Open not thy minde to euery man lest peraduenture he be vnthankful vnto thee and so deceiue thee and afterward bring reproach vpō thee For the lightnesse disloyaltie and inconstancie of men is the cause that the leagues of amitie doe not last nor continue long Friendship ought to be immortall and for this cause many are minded so to vse their friends as if in time to come they should become their foes And againe so to practise malice and hatred against their enemies and foes as though in conuenient time their enmitie should be abolished and put away and they receiued againe into fauour and faithfull societie of life So the Poet Martial maketh men afraid to tye themselues very strictly in the bond of familiaritie Mar. lib. 12 If thou desire some bitter griefes to shun And heauie bytings of the heart auoyd With none too farre in friendship see thou run Lesse shalt thou ioy with sorowe lesse annoyd Let enmity be mortall Notwithstanding the sentence and opinion of those
little of himselfe As for the playes of Dice Cards Infamous games and all other vaine delights of idle persons see that thou eschew them as a thing most hurtfull shameful and ignominious For in such games no cunning skill preuaileth but craft deceit guile sleight and subtiltie neither doth consideration aduisement or wisedome take place but chaunce fortune temeritie and rashnesse The dice comprehendeth euery kinde of play that is subiect to the mutabilitie of fortune as draughts What dice is casting of dice out of a boxe or out of the hand chests-play all kind of dice casting or table-play so that in very small things and childrens pastime it deserueth reprehension if it be done either too oft or deceitfully or contentiously So saith Martial featly and properly Martial lib. 14. Small dice doe seeme a trifeling game And hurt to haue none in the same Yet boyes they make oft times to lose Euen all the poynts that tye their hose Wherfore seeing that in this kind of game all things for the most part vse to be done couetously lewdly naughtily and deceitfully such moderation must be had that we seeke for delight some recreation Winning without wylie deceit rather then to be greedie of gayne gotten by winning For we see commonly that they which doe not take heede nor bee circumspect are cleane wiped and beguiled of their money craftily tromped by fraudulent and wylie fellowes And albeit some hope of winning in such exercises tickleth a mans mind and the reward of victorie comforteth the winner yet notwithstanding no man ought to do any thing vpō greedie hope or couetous gaping for aduantage For exercise is ordained and licence to play is permitted not for the winning or the getting of gayne thereby but in respect of health and pleasant recreation to the end that the wearied mind may haue some rest so conceiue new strength to tolerate and sustaine labours agayne But it is the nature and condition of dice-players that assoone as once that itch and scabbe hath gotten hold on their minds The conditiō of dice-players it can hardly be extinguished For men of that habite qualitie and sort on euery side soliciting and procuring them thereunto they run agayne to those hurtfull and noysome pleasures euery moment Which vice also is euen graffed and rooted in whoremongers Therefore Ouid giueth wholesome counsaile Let winning goe mad auarice doth vexe the mind of men And fearefull hands oft times the dice allure to play agayne Indeed the industrie of getting goods and the increasing and enlarging of household wealth in my iudgement ought not to be dispraised nor reproued but it is meete and decent to seeke to get such gayne as is profitable and honest such as may be acquired without the iniurie displeasure and dāmage of any man A proper wittie prouerbe is that of Plautus It is right and reason that euery man for his owne gayne bee more diligent then fraudulent For goods wrongfully and wickedly gotten doe not onely bring infamie and reproach but also hauing no certaintie nor sure continuance Deceitfully gotten quickly spent are very soone spent and quickly consumed and gone such is the end of riches lewdly gotten with deceit craft false reporting and accusing sleight fraude subtiltie and finally with vsurie with table play with dicing and carding Wherefore see that thou ceasse not by all meanes possible to withdrawe them which bee thy companions in studies and exercises from such lewdnesse and vnthriftinesse and to solicite and exhort them vnto honestie vnto commendable comlinesse vnto vertue For this duetie and merite of humanitie doth not only deserue praise amongst wise men but also it is well pleasing and acceptable to God which the Lord affirmeth plainlie by the Prophet Ieremie in these words Ieremy 15. He that separateth the thing that is precious from the vile shall be euen as myne owne mouth A place of Ieremy declared Whereby he giueth vs to vnderstand that the man which withdraweth eyther himselfe or his neighbour for GOD loueth or esteemeth nothing better then man from things that bee most vile from a filthie polluted and defiled life from erring and going astray and bee his principall leader and chiefe onsetter vnto integritie of life and vnblameable conuersation such a man that so dooth is worthie of excellent praise and draweth neerest vnto God and deserueth diuine honour And hereunto belongeth and accordeth that saying of Saint Iames the Apostle Iames. 5. Brethren if any man amongst you erre from the trueth and some man conuert him let him that so doth knowe that he hath reuiued a sinner from death and saued his soule In all enterprises acts exployts good consideration and aduised deliberation must be our counsailour CHAP. 45. IN euery action and in all manner businesses and affayres of this life all things must bee so moderated with reason circumspect aduisement and premeditation that thou doe nothing the day before which may cause thee to repent the next day after It is nought to say I had not thought For it is a shame to commit any such fact that when the deed is done and past thou bee constrayned to say I had not thought Nothing must be done hastily Vpon the which rock thou shalt neither fall nor be hurt if thou doe nothing rashly vnaduisedly and hastely but let all things bee done circumspectly soberly diligently discreetly in such wise that thou frame and conforme euery thing according to the rule of reason So Salust doth aduertise by a good precept Before thou en◅prise or begin a thing it is needfull to hand good aduisement wisely and when thou hast well deliberated then to accomplish the same speedily And Cicero likewise Cic. lib. 1. Offic. In al things that thou attemptest or takest in hand a diligent preparation must be had Whereunto belongeth that prouerbe or old saying commonly vsed Make speed soft and fayre Soft fire maketh sweete mault and Soone enough if it be well enough Doe not those things whereof thou standest in doubt CHAP. 46. DOe nothing that may put thy minde in a scruple and cause ambiguitie so that thou doubt whether it be right or wrong that thou intendest to attempt or enterprise For equitie as Cicero saith Cic. 1. Offic. is cleere and euident of it selfe and is ioyned and vnited both with vertue and honestie But doubtfulnesse is alied and confederated with vnrighteousnesse and other vices Hereunto agreeth that saying of S. Paule Rom. 14. Happie is he which iudgeth not himselfe in that thing which he alloweth that is to say which in attempting any businesse doth not feele his conscience secretly reclaiming and denying the same A place of S. Paul expounded Which sentence although the Apostle wrote it concerning the choise of meats and eschewing offence and hurt of conscience as is declared before yet it may bee also conueniently applyed to other things Doubting bringeth a scruple and trouble
wheÌ„ the Diâ—el had driuen to desperation and mistrust â—hen with tediousnes wearines of his life he â—ompelled him to hang himselfe and so deâ—…med his body with the publique reproche 〈◊〉 ignominy of such an horrible mischieuous and most wicked fact Mat. 8. But although Sathan â—eing a most enuious and malignant enemy of mankinde hath and vseth a thousand wiles â—nd sleights to deceiue and hurt vs yet neuerthelesse he is put to flight and to the foile with this one thing only which is very effectuall and a soueraigne helpe The diuell is driuen away by trust in God and present remedy namely with sound and sure faith and constant and stedfast trust in GOD the Father by Christ With which fortification the Apostle Saint Peter admonisheth vs to fight against the crafty laying in waite fallacies fraudulent attemptes deceiptes slilinesse subtilties rage and fiercenesse of that pestiferous tyranne that is to witte with sobriety and watchfulnesse fortified and fenced with Faith For hee dooth as it were plucke by the eare awake stirre vp and quicken secure negligent and rechlesse persons with these wordes 1. Pet. 5. Saint Peter armeth vs against the Diuell Bee yee sober and watch â—or your aduersary the Diuell goeth about as a roaring Lion seeking whome hee may deuour whome resist yee being stedfast in Faith For as Saint Iohn sayth 1. Ioh. 5. This is the victory which hath ouercome the worlde euen our Faith For the trust which we haue surely reposed in Christ and wherewith we commit our selues wholly vnto such a valiaunt defender Diuels must be driuen away by trust in Christ against the Diuels and Princes of this world doth winne and get vs the victory so triumphantly that wee bring home rich and goodly spoiles taken from the enemy thus conquered and ouerthrown Therefore whensoeuer wee determine and goe about to worke some thing against the aduersary and to withstand his enchauntments and resist his bewitching sorceries or driue euill spirites out of mens mindes all the same must bee wrought and brought to passe by assured trust and confidence in Christ Iesus reiecting and abandoning all olde wiues superstition and vanity of the Ethnickes or Heathen and other execrable blasphemies and detestable cursinges done by Magicke For GOD by his Sonne who is the brightnesse of his glory Heb. 1. and the expresse Image of his substaunce worketh all thinges in all men and ruleth euery thing with the word of his power All attributed to Christ And this prerogatiue deserued hee to haue for his singular obedience humility and modestie towardes his Father Philipp 2. For when hee was in the forme of GOD that is to say like match and equall vnto him Christ equall to God he thought it no robberie to bee equall vnto GOD but hee abased himselfe taking on him the shape of a seruaunt and humbled himselfe and became obedient euen to the ignominious and detestable death of the Crosse The greatnes and highnes of the name of Iesus Wherefore God hath exalted him vnto the chiefest and most excellent highnesse and hath honoured and illustrated him with a name which excelleth euerie name that in the name of IESVS euery knee should bowe both of thinges in Heauen and thinges in earth and thinges vnder the earth and that all tongues should confesse and acknowledge that Iesus Christ is the Lord vnto the glory of God the Father Vnto whome all the glory of the son redoundeth and is referred and contrariwise al glorie of the Father vnto the Son Great and hard things are done by the name of Christ Therfore if any man purpose to attempt any such thing if hee goe about to ease and helpe afflicted mindes if hee labour to driue Diuels out of mens bodies let him take in hand to perform the same by calling on God the Father with vndoubted trust and confidence of and in the name of Iesus Christ for so shall hee obtayne all those thinges and shall not bee frustrate of his desire For by the efficacy vertue and power of this marueylous wonderfull high honorable and excellent name so that a man doo not doubt nor mistrust the promises of God sickenesse is asswaged maladies bee mittigated affections passions and perturbations of the mind be quieted tempests stormes and tempestuous seas become calme Deuils flye away as Christ immediately before his ascension into heauen promised poisoned potions lose their strength Mar. 16. All kynd of euils are ouercome expelled by confidence in Christ serpents cannot sting nor hurt the darkenesse of the minde is dispersed the terror feare and horrour of death is driuen away hurtfull and noisome thoughtes are expelled and vanishe away the minde conceiueth tranquillity and a quiet and peaceable conscience so that whatsoeuer commeth or falleth vppon vs and wheresoeuer it chance nothing in the world can make vs afraide because God the Father comforteth strengtheneth and stablisheth vs with his spirite by Iesus Christ Therefore thy minde must be lifted vp vnto the liuing God by his sonne being our guide and leader and remember that al things which thou purposest to take in hand must be accomplished by the power of the wonderful name of Iesus Mat. 28. Mar. 16. Act. 2. For all power in heauen and earth is giuen to him Neither is there any other name vnder the sunne wherin consisteth saluation Which name is terrible to the vngodly dreadfull to Diuels so that it maketh them to tremble but to them which beleeue and trust in him it is power wisedome saluation life and resurrection For he is ordayned of God to be iudge of the quicke and the dead I meane Iesus Christ the faithfull witnesse Act. 4. 1. Cor. 1. Apoc. 1. the Prince of the Kings of the earth which loued vs and washed vs from our sinnes by his owne bloud In Christ is forgiuenes of sinnes To him as Saint Peter saieth in the Actes of the Apostles Act. 10. all the Prophetes giue witnesse that whosoeuer beleeueth in him shall by his name receiue forgiuenesse of sinnes This is euerlasting life which testimony Christ exhibiteth to the Father Ioh. 17. to knowe thee the onely true God and Iesus Christ whom thou hast sent vnto whom the whole efficacie and vertue of the Godhead and whatsoeuer power and wisedome may bee ascribed vnto GOD is referred attributed and deriued Seeing therefore that this name is so glorious so noble so renowmed so honourable so holy so inuiolable and of so great Maiesty and power we must diligently take heed and studiously beware that it bee not vsed vainly and vnreuerently Act. 19. as those derided coniurers did who when they attempted and tooke vppon them with certaine rites and wordes purposely conceiued for their gaine and for an ostentation to driue away the hurtfull spirite abusing the name of Iesus by the power of which name Paul did worke miracles they brought themselues into great daunger and their