Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	jesus_n	truth_n	5,185	5	5.1240	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

them his eares are open to heare them if they appeale to him in their aduersities and he accompanieth them wyth his holy Aungell to the end they erre not he beholdeth the calamities they endure and yéeldes compassion to the complayntes they make accordinh to the comfort of the Psalme O culi domini super iustos et aures eius ad praeces eorum Still touching the discourse of Religion and of the professors of the same ANd albeit these words of our Lord That who perseuereth not to the ende shall not be saued are generall to all Christians yet they concerne most chiefly such as be of the ministerie who being called to an estate so holy by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it Redite domino deo vestro sayth God by his prophet If you promise any thing to your God looke to offer it giue it For a man hauing once past his promise must consider that to doe any thing is an office and action of the will but the accomplishment therof is of necessitie The Church compelleth no man to take baptisme but after we be once receiued she hath power to constraine vs to liue like Christians Euenso there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery but being once possest of the orders we are bounde to kéepe our profession Yea it belonges to the ministers of the Church to know that the perfection of religion consists not onely to take the habyt to forsake the worlde and to be enclosed within the precinct of his vycarage and Churchyarde But with all to him appertaynes the passion of paines troubles and iniuries and to striue to resist his affections and lastely to be constant with his brethren For that to liue in order is a thing easie but to perseuer to the end is entangled with great hardnes Non cessamus pro vobis orare vt dignos vos faciat vocatione sua we pray to the Lord cōtinually saith the apostle to the end you may be made worthy of his ministery that is that you be thought méete to be called by him and that he call you as he is wont to call those whom he loueth God inuiteth all God calleth all and entreateth them to serue and follow him But amongest all others those whom hée calleth particulerlye those doth hée holde vp wyth hys hande and if hée suffer them to slyde hée is readie to helpe them vppe agayne Suche as bée called of God perseuere to the ende but those whom the Ennemie leadeth retourne eftsoones to the Worlde Great is the comfort of suche as are come into Religion guyded by the hande of God séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart and the wicked spirite caried him vp to the Temple not with intention that hée should Preache but rather to throw himselfe headlong from the place There were many other places in Jerusalem more high then that which the Diuell led Christ vnto but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple by that which we are instructed that greater vaunt doth the Diuell make to make one of those fal which are consecrated to Christ thē a hundreth of suche as Prophane and wander in the Worlde And therwithall we are taught that the fall which the seruant of God makes in the ministery is dangerous to the soule doubtfull to his conscience and most slaunderous to the common weale It is written in the discourse of the liues of the fathers of Egipt that one of those holy ancients saw in a vision the assemblie of Diuels and hearing euery one report the diuersitie of illusions wherewyth they had be guiled the worlde hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church then to al the rest sturring thousands to transgression sinne two of the childrē of the great sacrificator Aarō were burned for no other occasion then for that they had transgressed in one Cerimony of the Temple And albeit in the congregation there were no doubt greater sinners then those two Children yet God saw cause to punish them and dissemble wyth the others the better to make vs to know that the estate of the ministers is of such perfection that that which to the world is estéemed ceremony the same to men of the Church is rule and precept and the breache of it a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant of necessity drosse will be mingled with gold chaffgo with corne the thorne grow with the Roase marrow ioyned to the bones and good men be consociat with the wicked yea and this is no small wretchednes that many times it is more hard to endure a wicked man in the ministery then all the temptations which the illuding spirit can sturre vp there Vtinam recedant qui conturbant nos Would to God sayth S. Paule such as trouble our common weale were deuided from our company the man of the Church being wicked doth this hurt in the congregation either to prouok others to sinne by his example or at least to sturre them to murmure by his vile perswasions séeing the pot that boileth to much casteth out his fatnes the troublesom sea reuerseth the ships the vyolent winde renteth vp trées by the rootes and fluddes ouer flowing their chanels spoile the corne Euen so the minister which is not studious or géeueth not himself to praier or lastly occupieth not his mind with some exercise of the hand much lesse that he preuayleth in his function but is an instrument of euil to such as he can make like to himselfe the first curse that God gaue in the world was to the enuious Cayne saying Quia occidisti fratrem tuum eris vagus et profugus super terram Séeing I haue bestowed thée vppon the earth and thou hast there defyled thy selfe with the bloud of thy Brother thou shalt haue my curse to goe as a vagabounde in the worlde and lyue discontented according to which wordes of God to Cayne I say that for a man of order it is an other Paradise the tranquillitie that he findes in the exercise of the ministery But to him that hath a will corrupted it is a Hell to be subiect in that place Sewer in good consideration there is not vnder Heauen the lyke tranquillity as to be in companie of good men and to pray to God in societie of such as be vertuous And as Christ would neuer haue giuen to Cayne so great a curse if he had not committed so vyle a Treason agaynst his brother So the Lorde neuer suffereth that any minister or man of the Church wander or go as a vagabound through the world but for

men committing suche Cursed and miserable Sinnes GOD for recompence lendes vppon vs great and heauie Punishementes To holde that Christ was not mooued to doe this by a Spirite of good zeale were to faulsifye the Trueth and to saye that in this that he dyd he dyd euill can not be without imputation of Blasphemye For in the Eternall lawe of GOD it can not holde Concorde or comparison to be a Sinner and to be called Redéemer Before Saynt Iohn sayde Ecce agnus Dei He pronounced Ecce qui tollit peccata mundi Wherein he both confesseth him an Vndefyled Lambe and after Extolles him to take awaye the Sinnes of the Worlde One Sinner may helpe to make an other good but yet hath he no power to Pardon the least offence that is And therefore to affirme that Christ in any his actions was pushed forewarde by choller or Sinned in the transgression of Ire it were both Heresie and a Sinne desperate for that as touching Sinne and Error our LORDE was so lymited and restrayned that he neyther coulde nor had Power thereunto By this text of the Prophete Irascimini et nolite peccare is geuen vs to vnderstande that we may be angrie but yet with this condition that we Sinne not For often times the Lorde is more wrath with the Ire of the maiestrate or Gouernour then with the offence which the Subiect committes I finde it verye harde that this good Prophete should geue vs Licence to be Angrye and yet to binde vs that in it we shoulde not Sinne speciallye séeing that of the Mortall Sinnes Condemned by the Churche the transgression of Ire is one Yea it séemes more straunge that it should be in the hande and libertie of man to be angrie and yet Sinne not since by our nature euen our thoughtes enclining to Anger canne not be without Sinne Where by I holde it rat her a Vertue of Aungelles then a a power humaine when a man that is iniured is hable to limitte his passion and gouerne the affections of his hart séeing that to the nature of man nothing is more swéete then the passion of reuenge yea oftentimes we are vnmindfulto requite a good tourne but seldome doe we forget to reuenge an iniurie receiued But it is néedfull we deduce in particuler those things wherein in good conscience men may be angrie and that without scrupule of sinne For that by howmuch more they were frendes and enterteyned amitie together by somuch more the offence the anger the sinne which séemes but a dreame would put amongest them diuorce and diuision We may not be angrie against such as maliciously touch our honor or by Ambicion aspire to our goodes For that to the Noble minde it belonges to demaūd his recouerie by iustice and his honor by the swoorde May we holde anger against such as haue done vs some notable iniurie and published dishonest spéeche of vs I say no for that according to the rule of the Gospell we are bounde to pardon all wronges and leaue the reueng to God to whom it belonges Men ought not to beangrie if in their houses their wiues be Libertynes and dissolute for that so delicate is the honor of the Husbande and the Wyfe that her chastity can not be detected without that he haue interest in the dishonor and therefore in thinges that can suffer remedie we ought eyther to qualifye the rigor of the punishment or dissemble the iniurie much lesse ought we to be angrie against our seruantes when they doe not the dutie of their place or murmure when they are commaunded For being but marcenary to vs we ought to admonish thē if they wil not be brought to amendment to geue them leaue to departe We ought not to be angrie with our frends and familiars if in their prosperitie they misknowe vs and in our great aduersities will not succour vs For according to their behauiour we haue to geue this iudgement of them that as if they had bene true frendes they would not haue fayled vs so according to their corrupt affection their pryde carieth them into disdayne of our Pouertye In cases of Breache of promise it euell be séemeth a Wiseman to be angrye for that this reputation belonges to Pacience that he ought rather to loase that he hoped for then to breake the patience for the which he hath béene so longe praysed And how canne we be Angrye agaynst our selues when we erre in that we saye and vse falshoode in that we doe Séeing that the remedye of our abuses consistes not to be Angrye and vexe our selues but in the amendment and reformation of our actions Why should we be Angrye when we sée fortune rayseth others and forgetteth vs Séeing that if fortune distributed to euery one according to the rate of their will and meritte she could not be called Fortune but Iustice but because she will iustifye the Limittes and Charters of her Authoritie she vseth to aduaunce those that she fauoureth and spareth to preferre such as deserue to be exalted Sure we haue no reason to be Angrye agaynst the suttelties of the Deuill and the Worlde For that in well aduised Iudgement and consideration much lesse that they deceiue vs séeing of the contrarye they admonishe and aduise vs And according to the Testimonye of the Scripture the office of the fleshe is to pricke vs the Deuill traueleth vs in temptations and to the Worlde is ioyned a propertye to deceaue vs And let vs not be wroth if we haue not suche Power and habilitye as others since if we make aright our owne Computation and Reckoning we ought to be more sorye that we haue not deserued Honour then that we haue it not And since the Lawe of nature and Fortune make all thinges Subiect to reuolution and chaunge and that of our selues we are the proper instrumentes of our owne harmes we ought not to be Angrye or vexed but agaynst such as ryse to offende God and sturre vs to committe Sinne For a good Christian ought to be more sorye for him that hath a wounde in his soule then for any that suffer losse of their Goodes though there be neuer so great Nearenesse and respect of Kindred and frendship So that the thing that ought most to trouble a good Christian and bréede compassion in the man of holinesse and vertue is to sée that men beare such appetite to the swéetenesse of sinne and with such boldenesse follow their libertye to doe euill that many and many are those now a dayes who had rather breake the commaundementes of the holye law then to infrindge the least statute of the Prince This is a thing to be marueiled at that when the Marchaunt is taken with a counterfayt measure or the Goldesmith with a faulse weight the measure shall be brunt the Balaunce broken and the offender rendred to publyke Iustice But if a man ve knowne to renounce GOD or to beare the guilt of Periurie Murder or Adulterye much lesse

to rise againe So prouident is the Lorde ouer the vertuous sayth the Prophete and so carelesse to the sinner that if the iust man swimme vpon the mayne Sea he will not suffer him to be drowned Where the wicked walking vpon the firme Lande shall fall headlong into wels and déepe pittes which the Scripture doth conster to that foule and huge enormitie of sinnes of the which he hath no power to repent All this I haue written vpon the occasion of the sins wherein King Dauid fell who notwithstanding vsed suche diligence to rise againe and from the time of his restitution so labored to liue in Gods feare that albeit he was brused with his fall yet he was not greatly hurt Immediatly then that the Lorde aduertised Dauid by the Prophet Nathan that he was so much kindled agaynst him both for the Adulterie and Murder that he would sende vppon him punishment according to the greatnesse of his falt The good King lift vp his hart and handes to the Lorde and cried Peccaui and confessing himselfe to be an abhominable sinner he rent the heauens with his sighes and watered the earth with his infinit teares wherin it is not to be doubted but that the exercize of so vnfayned repentaunce and confession of his falt was a great degrée to his forgiunesse He willed not the Prophete to dispute with God and saye on his behalfe that he was frayle or that the Deuil had deceiued him or that it was a sinne humaine But he aspiring to the mercie of God exhibited confession of his fault saying Tibi soli peccaut et malum coram te feci Wherein in not séeking to iustifie his fault he founde forgiuenesse of his trespasse Here may be gathered to the comfort of all good Christians that after Dauid had sinned he went not so soone to searche God as God was readie to receiue him whose prouidence perfection is such ouer his chozen that though they fall in any notorious Crime yet he suffereth them to haue no perseuerance in it according to the experiēce of his heauenly bountie expressed vpon S. Mathew and S. Paule whom Christ searched with the blind man neare the highe way with others of whom the Scripture giues testimonie that Christ searched them Then let all Christians confesse the wonderfull clemencie of God who euen in our negligence goeth out to séeke vs though we praye him not yet he prayeth vs and where we forget to call to him he fayles not to call vpon vs so that if we loase our selues and be the instruments of our owne destruction it is not so much for that we haue sinned as for that after our transgression we will not beléeue Let vs therefore take pleasure to heare when God calles vs Let vs be glad to be founde when the Lord searcheth vs Let vs be readie to folow whē he guides vs Let vs be willing to beléeue when he takes from vs all deceyt And let vs thinke vs happie to serue him when he is disposed to pay vs our hire Yea since he is so liberall and pitifull towardes vs let vs with the councell of S. Paule Go with confidence to the throane of his grace For séeing he went to séeke Dauid who had offended him let vs beléeue that he will be founde and entreated of any that is his true seruant the conditions of the house of God being such that as none are compelled to enter into it so it resistes none that knocke at the Gates Where Dauid stoode not to reason with himselfe that he had Sinned in this or in that we haue to gather by him that the matter of our Saluation consistes not so much in multiplycation of woordes as too correct our liues and encrease dayly in good déedes And truely GOD hath no necessitie of great Cryes to the ende he may heare vs and lesse néede of many reasons too perswade him too vnderstande vs since Dauid vsed no other solicitor for the remouing of Gods wrath then the imploration of a penitent harte Crying Tibi tibi soli peccaui et coram te malum feci Yea though men regarde for the most part the exposition of the Tongue yet wyth GOD the impression of the harte standes alwayes most acceptable as appeared in this conuersion of Dauid who acknowledging simplie that he had sinned without further dispute with God the Lord was neyther scrupulous nor suspicious for that he spake no more but one woorde but had regard to the sinceritie of the harte where with he repented Oh omnipontent Iesus and swéet comfort of our soules grant that with Dauid we may cease to sinne and beginne to amende our lyfe let vs with S. Paule confesse our sinnes with intention to offend no more And where by our proper corruption we ar subiect to dayly transgression without the ayde of thy holy spirit graunt that as thy law is replenished with mercie so with Dauid we may finde remission confessing with him that we haue sinned with intent to offende no more Let vs in the deuotion of Dauid recommende to Gods mercie the faultes and ignorances of our youth for that in that tender age wée know not what wée dyd and were ignorant in that wée ought to doe Wherein where Dauid asked pardon of GOD onely for the transgressions of his youth and not for the Sinnes he committed when he was olde and well experienced in the thinges of the world the faults of which age are not to be called ignorances but malices not simplicities but filthie enormities not light vanities but heauie vices and not faults done for want of knowlege but offences committed wyth well aduized will and resolution We haue reason to thinke that if his olde age had bene also defiled with crimes and sinne he had likewise offered them vp as a sacrifize with the confession of the abuses of his youth By which is wel proued that much doth it import when God pardoneth our sinnes past without sufferance eftsoones to retourne fal into them againe For Dauid had no sooner cryed Peccaui then GOD was readie to aunswere Loe heare J forgeue thee Whereby it is manifest that we are more slow to confesse our offences then God to exhibite his mercie And so for end of this discourse That life and death are in the power of the tongue we sée that as to many it hath bene the occasion of death so to the good king Dauid it was the meane to preserue his lyfe here through grace and in the other world to establishe it in eternall glory to the which the spirite of God bring vs all Amen A Letter to a great learned man aunswering to certeine demaundes THis hath bene alwayes one strange propertie in your frendship that the more I traueled to serue you the more you studied to troble me and that not so much for necessitie of matter as with intētion to exercize proue my skill wherein albeit to your wit is ioyned a naturall redines more

ioyne succours to our wantes by which imperfection our prosperitie standes in hazarde for want to be warned and in aduersitie we are subiect to dispaire or murmure by the intolerable burden of our necessities being no lesse hurtfull to be raised to wealth and dignitie without a frend to instruct vs to gouerne it then to be extreme poore haue no meane to releue vs therefore amongst men there is nothing more necessary then to be enuironed with friends who in their presence may assist them with good counsell and in their absence hold common faith loyaltie There be two things that proue the malice of the world to be infinit therewithal warne all men to séeke securitie in a wise wel hable friēd The first is that to him that is ouerthrown there are very few that will lend their hand to helpe him vp againe and to such as stand in wealth and fauour euery one studieth to cast stumbling blocks to make them fall In which respect that man is possest of no small treasure who hath admitted societie with a wise and wel aduised friend whose qualitie ought to be such as to comfort his friend with his eye to counsel him with his spéech to succour him with his goods to protect him with his power and not only to do his best to kéepe him from falling but if he be downe to lend him his liberall hand to remount him To the qualetie of our friend it appertaines to be discréete and secret least his lightnes make him intollerable to vs and being lauish hée can not but be troublesome to our affaires and therefore as the bosome of our friend ought to be a place of retraict for al our counsels opinions actions and enterprises so in the election of him if we first séeke that we would and suffer that we most feare since true friendship to young men is a notable sobrietie to old men an infalliable comfort to the poore sufficient riches and to the rich assured honour Let no man disclose the secrets of his heart but to such as he loueth with all his hart since it is one chiefe branch of the office of a good friend to kéepe that he heareth and conceale what he séeth and therewithall a rule most infallible that who speakes without discretion shal be aunswered with shame and confusion A true friend ought neuer to flatter his friend nor ioyne reproch to any pleasure he hath done for him taking it for his recompence that he hath don pleasure to him to whom he is bound by the merit and law of true friendship For in case of daunger and necessitie there ought betwene friends to be no delay of succours no no remedie ought to be required where all thinges are due by iustice nothing ought to be holden perticular where all things deserue to be in common nor no importunitie int●llerable where ought to be no necessitie of request It is not proper to all men to professe the qualetie of a friend for that if they haue power they may want disposition if they haue counsel they may haue weakenes of action and if they haue mindes to loue yet they may be subiect to the error of inconstancie so that in case of friendship men can haue no such full perfection but that in some respect they suffer infirmitie either by person or qualetie And so if you waigh the office of a friend with the inconueniences annexed and consider the state of a Lord with the seruices appertaining I hope you will neither reteyne me for a maister nor chuse me for a friend since for the one I am vnhable and to the other vnapt A letter to a noble personage wherein is debated why God afflictes good men ALbeit I haue had smal meane hithervnto to declare my good affection to you wardes and lesse expectation of great things in so poore a state as mine yet hath there not wanted good will to wish well with the best and so wishing as with effect I might expresse it leaue you satisfied of my good meaning neither to merit the more nor to aduaunce the sooner but only for the due respectes I owe to your greatnes and vertues by whose aide I confesse I haue aspired to the successe and end of all my desires And where my profession kéepes me so restrayned that to your many benefites I can giue no equall recompence I am glad that byt he request of your letter is ministred occasion to declare with what deuocion I wish to doe you seruice praying you to estéeme me not as I am but as I desire to be on your behalfe You demaund by your letter why God suffreth so many aduersities to afflict good men whereunto I aunswere that to the man of vertue nothing can happen in ill since according to the opinion of Philosophers contraries can hold no consent nor vnitie together For aduersities albeit they haue custome to vex and trouble men yet they haue no power to change the constancie and courage of a valiant resolute minde who in all reuolutions reteynes one firme and immouable vertue euen as a trée which being well rooted although he be shaked with many violent winds yet in their furie is no power to supplant him Men thorowe exercise of aduersities become humble wise and perfect and the iust man is better reformed by the proofe of afflictions then by any other meane For knowing them to bée messengers and warninges of God hee debates not the grieues he féeleth but calleth his conscience to reckoning he glorifieth himselfe in tribulation knowing that tribulations bring patience patience bréedes experience experience rayseth hope and hope can not be confounded for that the loue of God is dispersed into our hartes by the holy spirite that hath bene giuen to vs he suffreth his sorrowes but in the end he surmounts them and is not ouercome by their violence shewing then his owne greatnes and with what vertues he is enuironed when he proueth what force his pacience is of he taketh all thinges for exercise of his vertue since vertue without aduersitie wythereth and loaseth his force A noble mind ought not to feare hard and doubtfull thinges nor complaine of any perplexitie he endureth For hauing true magnanimitie he ought to take all thinges in good part and hold no fortune grieuous Let him not debate what he suffreth but determine to endure to the end since God neuer proueth his people aboue their power nor vseth to visite their frayltie otherwayes then with a shaking rod which rather threatneth then striketh Yea it is one custome in Gods affection to correct those children whom he receiueth and loueth to the end they may attaine to a true strength fayth and perfection not suffring the extremitie of his iustice to tempt them to murmure or dispaire but mildly to prepare them hauing appoynted to the godly no other passage to heauen but thorowe the furnace and fire of af●ictions Creatures that be fat and

and those that would can not Oh it is time you had some sence of the miseries wée féele seeing that if in reducing them thus to memory my tongue faynteth my eyes growe dimme my hart vanisheth and my flesh trembleth Much more grieuous is it to sée them in my countrey to heare them with mine eares to touch them with my finger and to tast them in my hart yea the iniquitie of your iudges is so great and the iustice of this Senate so partiall that it exceedes the facultie of flesh and bloud to endure the one and is hatefull to all good men to heare of the other And therefore in the accompt of all that I haue sayd I growe to this conclusion that one of these two thinges are to bée done eyther to chastice me if I haue lied or if I haue told truth you to bee depriued of your offices wherein for my part if you thinke my tongue hath taken an vnlawfull libertie to publish the roundnes and simplicitie of my hart I stretch out my selfe afore you in this place and do offer my head to the Axe assuring my selfe of more honour by my death then you can merit fame or renoume by ioyning so many miseries to my wretched life Here the sauage man gaue ● to his Oration leauing the Senate in such remorse for the oppressions of Germany that the next daye they established other Iudges ouer that part vppon Daunby and procéeded to punish the corruption of others for peruerting so noble a common weale Beholde here sir what holinesse flowed out of the mouth of an Ethnike from whom I wishe you wyth other iudges mercenary as you are to fetch your directions to reforme the Prouinces committed to your gouernement and with all to discouer the subtilties corruptions and iniquities of inferior officers subsisting in Cities and common weales For who would set him downe to describe faythfully the deceites the delayes the perplexities and daungerous ends of sutes he should find it a subiect not to be writtē with inke but with blood séeing if euery suter suffred as much for the holy faith of Christ as he endureth about the trauell of his processe there would be as many martirs in chaunceries and other courtes of iustice and record of Princes as was at Rome in the times of persecution by the old Emperours so that as to begin a processe at this day is no other thing then to prepare sorow to his hart complaintes to his tongue teares to his eyes trauaile to his féete expenses to his purse toyle to his men triall of his friendes and to all the rest of his body nothing but paine and trauell So the effects and condicions of a processe are no other then of a rich man to become poore of a spirite pleasant to settle into malencholly of a frée mind to become boūde from liberalitie to fall to couetousnes from truth to learne falsehode and shiftes and of a quiet man to become a vexer of others So that I sée no other difference betwene the ten plagues that scourged Egipt and the miseries that afflict suters then that the calamities of the one were inflicted by Gods prouidence and the torments of the other are inuented by the malice of of men who by their proper toyle make themselues very Martirs ⸫ ¶ FINIS Three desires amongest friends The propertie of Gods loue towards vs. That that is cōmon to all ought not to be intollerable to one Death the very effect and stipend of sinne VVhat death is All men subiect to the lawe of nature and fortune Passions of the minde cured with the longnesse of time The remedie of a heart grieued The bonde of a friend Prosperit aduersitie haue societie together by nature Men are the instruments of our owne mishapes Tirantes vse triall by armes but the iust sort referre their causes to the arbitrement of the Lawes For banished men Happie is the punishment by the which we are passed into greater perfection No fortune can resist him to whom nature hath giuen magnanimitie of minde Men not accustomed to aduersitie haue least rule ouer their passions Priueledges of banished men A Lawe to punishe vnthankefulnes by death M. Aurelius to Popilion captaine of the partes God giues victories not to such as fight most but where he loueth best Fortune is most variable in the action of warre Fortune hath a free wil to com and go when she list He bears his miserie best that hydes it most It is better to suffer that wee feare then by feare to be alvvayes in martirdome That is frank gift which is giuen without respect That man is happy that hath good desires True nobilitie depends of vertue and al other things are to of fortune Much is in the Father to make his children refourmed The lavve of Christ giues no libertie to do euill Vertue prepares vs to imortalitie To restraine punishment is a great error in gouernement Punishments for theeues VVhat is required of a iudge in matters of councell A magistrate ought rather to be terrible in threates then in punishment Math. 10. Praise of vvisdome Psal. 118. Ierom. 4. 1. Kings 16. Eccle. 3. Scilēce is a gift vvithout perill Ezech. 3. Esay 6. Gene. 4 Math. 13. Math. 5 Luke 11 Fiue iniuries don to Christ at his suffering A circumstance of the passion of Christ Malice the mistrese of iniustice Psal. 128. Psal. 12● Christ vsed most svveete vvordes when he asked pardō for his enemies Math. 27. An indiscreet demaunde of the Iewes Genes 3. Genes 7. Genes 19. Exod. 32. Ad huc carnes erant in dentibus eorū et ecce furor domini et percussit populum plaga magna Resensui quod fecit Abimelech Jsrael vade ergo et interfice a viro vsque ad muliere bouem ●ouem et Camelum c. 1. King. Psal. 50 A good praier Psal. 108. god hath made all thinges by vveight and measure VVisedome 11. A question not impertinent The solucion of the doubt ▪ God pearceth into the thoughts and intentions of men Faith is the ground of our saluation The mother of Christ Jbi fides non habet meri●u vbi humanum ratio habet experimentum God in his election maketh no difference of person age ●tates sex or calling Heare is verified the word of God that when the sinner hath contrition God will kepe no remembrance of his sinnes Math. 26 Actes 5. VVe ought to loue our neighbour for that he loueth God. He that loueth God cannot perish 2. Cor. 13. Charitas est cum diligirous Deum propter se proximū propter Deuns The man of God loues not his neighbour for any wordl● respect but for God. Psal. 119. By the death of Christ tooke ende the sinagog Christ requires not but the offering of our hart How wickedly the euill theefe spake hanging on the Crosse Neque tu times deum qui in eadem dānatione es non quidem digna factis recipimus hic autē quid mals fecit God is