our defect of credulitie and beliefe The eies of our soules as Bernard saith are intellectus affectus Our vnderstanding and affection But those two eyes are pulled out by Satan the God of the world who hauing blinded the minds of Infidels 2. Cor. 4.4 that the light of the glorious Gospell of Iesus Christ which is the Image of God should not shine vnto thÌ„e takes frÌ„o them all faith that they should haue in the promises iudgements of God The time will come saith the Apostle and the time is say I when they wil not suffer wholesome doctrine 2. Tim. 1.3.4 and shall turne their eares from the truth they will not beleeue the truth and if they wil not heare and beleeue too Moses and the Prophets Luc. 16.31 neyther will they bee perswaded albeit one rose from the dead again And indeed the sinne of Infidelitie is the root of all our cecitie blindnesse and miserie For if wee beleeued Moses and the Prophets Iesus Christ and his Apostles we could not but see a farre off as the Apostle saith 2. Pet. 1.9.5 both Gods mercies to such as ioyne all vertues to faith also his iudgements against the wicked sinner that walkes on in the stubbornnesse of his owne heart How much this Infidelitie offendeth God wee may see in the example of Moses and Aaron Num. 20.12 Gods deare children who because they did not beleeue him to sanctifie him before the children of Israel in the desart he barred them from bringing the Israelites into the Land of Promise Euen as our Sauiour depriued his owne countrie of his great works Mat. 13.58 for their vnbeliefes sake How much the more then will he be offended with vs who stand not so highly in his fauour as these men did If one tell you of fables and narrations of many incredible things you beleeue them why will ye not then beleeue the truth 2. Tim. 4.4 3 The third cause of our blindnesse is the expectation of Gods long animity and patience Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill This the Apostle cals a Despising of the riches of Gods bountifulnesse patience and long suffering and a heaping vnto our selues wrath against the day of wrath and declaration of the iust iudgement of God Therefore Wise Siracides disswades this Sir 5.6 Say not the mercie of God is great hee will forgiue my manifold sinnes for mercie and wrath come from him and his indignation commeth vpon sinners Nor yet say I haue sinned Sir 5.4 and what euill hath come to me For God is a patient Rewarder and hee will not leaue thee vnpunished And as this presumption of Gods mercie blinds many so hope of long life doth the same As wee may beholde in the Rich man whose soule was taken from him Luc. 12.20 whilest he was building his barnes for his fruits Let vs remember what Bernard saith Maledictus qui peccat in spe Cursed is he that sinnes in hope 4 Fourthly Besides the outward appearance of goodnesse and the externall worship of God makes many so hood-winked that they cannot see the danger of their Estate Most doe thinke that God is pleased with the outward worke of his seruice praying reading hearing of Sermons wherein they carrie themselues as the Spirit speaketh of the Church at Sardi Apoc. 3.1 Thou hast a name that thou liuest but thou art dead they seeme to haue some Religion and deuotion but it is but hypocrisie for there are no fruits worthie amendement of life Of these you may say as the Prophet doth Beautie hath deceiued thee Dan. 13.56 so apparance of Religion hath deceiued and blinded them Of this Bernard speaketh thus Serpit super omne corpus putridalabes Hypocrisis moribus vtique damnabilis the rotten and stinking blemish of Hypocrisie hath dispersed it selfe ouer the whole bodie of mankinde in manners verily damnable Therefore let not any thinke that the outward workes of the Law alone are all that God requires of vs. For the end of the Commandement is Loue out of a pure heart 1. Tim. 1.5 a good Conscience and Faith vnfeigned 5 The last but not the least cause of our blindnesse is abundance of temporall blessings For euen as in the Moones Eclypse which is the interposition of the Earth betwixt the bodie of the Sunne and the Moone the Earth being a darke bodie detaines the beames that they cannot proceed and so the Moone is Eclypsed and looseth her light so in Man the loue of temporall thinges in the wil Eclypseth and hindereth the beames of reason and vnderstanding that they cannot inlighten the soule Hence the Hebrewes affirme that Couetousnesse so possessed Cain that he beleeued not there was any life after this and for this cause slew his brother who beleeued a life to come a reward for the good and punishment for the wicked in which contention Cain slew him Eight Aphorismes or Rules containing the summe of an happie life and blessed death 1 WEE rightly worship God with true faith daily invocation and lawfull obedience in the Sacrifice and obedience of Christ imputed to vs by faith 2 Wee exhilarate our soules and honourably spend our liues by a learned pietie and exercise of vertues 3 We cure the anguishes of the mind and the doutbfull health of our bodies by the evacuation of cares moderate labour and sober temperance 4 Wee increase and conserue our stocke and substance with honest diligence obserued faithfulnesse and liberall parsimonie and sparing 5 We gaine the godly fauour of men with wise and well seasoned language blamelesse life and approoued manners 6 Wee get friendship with faithfull beneuolence and mutuall Offices of Loue. 7 Wee gaine our enemies with iust susterance pacifying words and worthy Offices 8 This kind of life is most acceptable to God To doe good to all men and yet to sustaine enâ—ie hatred and iniuries of Deuils and Men. How to obtaine eternall life and auoid eternall death 1 THat there bee an earnest care of learning and reading the be auenly Doctrine deliuered in the sacred Scriptures ioyned with a godly and lawfull vse of the Sacraments according to that in Saint Lukes Gospell Luk. 16.29 They haue Moses and the Prophets Let them heare them 2 Let vs liue in the feare of God and imploy our selues in the serious exercises of true repentance that in the acknowledgement of our sinnes we may by saith flie to the mercie of God promised in his Sonne Christ and addresse all our whole liues after the rule of his holy Word mindfull of that Commaundement Mat. 4.17 Repent for the Kingdome of Heauen is at hand 3 That we shunne with a singular care all sinnes and scandals which shal according to the prediction of Christ and his Apostles in the end of the world swarme most abundantly namely Luxurie Drunkennesse Auarice Carnall
religion whence Idolatrie and persecution of the Church ariseth Ex mutata religione aurei seculi mutata quoque aurei seculi foelicitas Lact. 5.5 From the change of the religion of the goldeÌ„ world is deriued the changed felicity of the golden world The Heathens acknowledge this therefore Aristotle Pol. 7. amongst the things that are required to the felicitie and integritie of Re-publiques giues the first place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care of religion and piety seeing that religioÌ„ feare reuerence worship of God is the only foundation of the whol Kingdom for it is true of euery publique societie Mercur. Trism that Mercurius Trismegistus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse and religion is the foundation of all publique things Vpon this depends the subiects faith and loyalty to their Prince obedience to Magistrates pietie to Parents charitie to euery one and iustice to all Polyb. 8. Not Polybius himselfe though an Atheist could denie this lib. 8. de mil. disc Rom. nor without cause did the feare of God euer seeme a most effectuall cause of restraining the vulgar within bounds for all men are moued with religion Cicero 5. in Verrem as Cicero 5. in Verrem Numa Pomp. feigned nightly conference with the Goddesse Aegeria Liu. 1.1 Liuie 1.1 Hence also Minos King of Crete was wont euery yeare to go down into a deepe denne and to tarrie there as if he receiued his Lawes from Iupiter Valer. 2.3 On the other side August de Ciuit. 3.3 the Poets Valer. Max 2.3 Prophets and all acknowledge that the Gods forsooke to be friend to their beloued Citie of Troy for the adulterie of Paris Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae the neglect of God brings many sorrowfull euils to Mankind Secondly desire of raigning Camer 2 44. That too much desire of raigning close hatred priuate commoditie and young Counsailes were the bane of Rome Troy Mogunce and Leiden which from free Common-wealthes became Tributaries Princes that gape for others goods often loose their owne Thirdly It is a pest of the Re-publique Arist Pol. 5.2 when vnworthy men are aduanced to honours Arist Pol. 5.2 this is the folly proceeding from Princes Fourthly Pleasures and Lustes are no meane causes of consumption of states and Kingdomes for the Citie that is much giuen to pleasure looseth her greatest Empire but that giuen to labour Valer. l. 4. retaines it Hence Pythagoras was wont to say That first Luxurie entred the Citie then saturitie after contumely Stob. Ser. 4. and lastly destruction The speciall causes of Kingdomes ruines are either the speciall sinnes of Ecclesiasticall persons of Politike Statesmen or of the Vulgars or Commons The first of these may bee ranged vnder the name of Ambition in Ecclesiasticall persons brigging for Politique gouernment This containes all those deadly bickerings raysed from such disputes and questions as may with like pietie bee ignoranced as knowne sometimes being for such thinges and so friuolous as doe so much good in Religion Alciatus as Canis in balneo a Dogge in a Bath Hence proceedeth this miserie so much complained on That no warre is sooner kindled then the Theologicall warre Bucholzer nor any slowlier quenched Hence also do we see a great cause why Epicurisme and Atheisme doe make such an invndation into our Kingdome For as the Ecclesiasticall Annals testifie Seculum contentiosum continuò insecutum est Epicuraeum A contentious Age begets an Atheisticall and godlesse Age. Therefore that the Diuine worship might with more successe bee propagated the people of the East Bodiâ—â— l. 4. de Râ—oâ—â— 7. and of Africa and also the Kings of Spaine did holily prohibit to dispute concerning Religion And in the Common-wealth of Israel albeit there were seuentie one Colledges of Priestes as the Thalmudistes affirme Opt. Mâ—â—â—at l. 3. Bud. yet it was lawfull for noue of them to dispute Which albeit I allow not in that strictnesse yet this insanabile disputandi scribendi cacoethes as Iuenal Satyr 7. calls it this incurable ill custome of disputing and writing of euery common subiect and triuial businesse and sometimes of the greatest mysteries which our reach fals short of in my conceit doth more hurt then good Adde to this a second cause a worme gnawing a-sunder the cords and bonds of Kingdomes namely the licentious vnbounded shamelesse and gracelesse practise of Symonie and vngodly packings and choppings of spirituall Offices places and preferments whereby the Clergie makes themselues verie slaues pack-horses and prophane Drudges and bring all Religion and honestie not onely into disputation but flatly into plaine Irreligion and Atheisme If the fire of the sacrifice which as Augustine had continued seuentie yeares vnder the water of the Babylonian Captiuitie was extinguished when Antiochus solde the Priesthood to Iason thereby shewing vs that the fierie power of the Holy Spirit left to worke in their Sacraments and Seruice God abhorring all their Sacrifices for Simonies sake what can wee expect but that all our Prayers and Sermons and Sacraments shal be turned into sinne seing so many Antiochisses and Iasons amongst vs that will buy and sell sacred things in despite of God For it is true that Ambrose saith Who thus acquire Ecclesiasticall Liuings his bodie may well receiue the dignitie but his soule hath lost all honestie Secondly in the second rancke wee will range the vices of the Magistrates for if Republikes bee rightly gouerned they are either more lasting or in some sort immortall De Repub. Lacedaem as Xenophon saith And then are Kingdomes well gouerned and neuer else when hee that gouernes Greg. Mor. Isid l. 9. de sum bono doth rather command vices then subiects For Kings are called Reges a rectè regendo Kings of well gouerning Hence is it that from the Prince the torrent of good and euil as from a perpetual fountaine Tho. Morus lib. 1. Vtop doth flow But Flauins Vopiscus inquiring in his Aureliano Flau. Vopis what thinges made Princes wicked answereth himselfe thus That first too much licentiousnesse Secondly abundance of things Thirdly wicked friendes Fourthly detestable attendants Fiftly couetous Gouernours Sixtly Detestable and foolish Auliques and Courtiers and Seuenthly the ignorance of Republiques Besides Princes neuer want soothing slauish Claw-backes the perpetuall pests of Kings whose assentation doth more often ruine their riches and Estates then the Enemie Thirdly in the third ranke we may range the militarie order and the occurrences proceeding from the other subiects ingratitude and contempt of Princes who are verie tolerable which contempt God will punish Iun. 1. qu. 1. as Iunius Lib. 1. Quaest 1. Also the contumacie and froward disobedience of the same subiects if either by secret practise or open hostilitie they seeke the life of the Prince I am not ignorant that Claudius Ptolomaeus in the beginning of his Quadripartite convinceth strongly that all changes and fatall punishments
deed 10 Feare God 11 Honour thy Parents 12 Reuerence and esteeme thy friendes 13 Obey the Lawes 14 Follow pleasures ioyned with glory for that is the most excellent pleasure that is ioyned with honestie without which it cannot want vice 15 Feare criminations albeit false for the vulgar are not mooued with any certaine reason but onely with opinion and fame 16 Perswade thy selfe that whatsoeuer thou doest euery man seeth for howsoeuer thou continually hidest the businesse yet hereafter it will come to light 17 Wonderfully shalt thou bee commended if thou seemest not to commit those thinges which thou condemnest in others commiting them 18 Being greedie of learning thou shalt easily know much 19 The thinges thou knowest conserue with frequent Meditation the thinges thou neuer learned'st swallow together with the sciences for it is no lesse offensiue to reiect a profitable speech then to despise a gift offered by a friend 20 Whatsoeuer leisure thou shalt haue in thy life bestowe it in hearing of precepts for by this meanes thou shalt not difficultly learne those things which with great labour haue beene excogitated and invented by others 21 Conceiue that many documents are more worth then great riches for these quickly waste but those last for all times For Wisedome onely before other possessions escapes mortalitie 22 Doubt not to take though a long iourney to Masters that professe to teach any profitable thing for where Merchants passe so many and vast Seas to increase their little substance gotten shall it not bee a filthie thing if a young man neglect to trauaile an earthly iourney to the end to beautifie his minde 23 Bee gentle in manners affable in wordes It is the part of humanitie to speake to those we meet of affabilitie to vse familiar speech with them 24 Shew thy selfe facile to all yet vse the best So shalt thou not be odious vnto them and vnto these thou shalt bee deare 25 Haue not often speech with the same men nor prolixe speeches of the same thinges for there is a satietie of all thinges 26 Of thine owne accord take vpon thee labours that being inforced thou maist be sufficient to beare them 27 Moderate all those affections vnder which to lie men count it vicious namely Lucre Anger Pleasure Sorrow which thou shalt doe if thou count it gaine whereby to promote thy estimation not whereby to flow in wealth 28 Exercise not Anger more sharply vpon the delinquent then as thou wouldest haue others to assay against thy sins 29 In time or prosperitie know it is an vncomely thing to command seruants and to bee a seruant to pleasures In adversitie behold other mens calamities and call to mind thou art a man 30 Keepe more diligently thy word then monie left in thy custodie for it becomes a good man to performe manners more certainly then any oath 31 I would thou shouldest thinke it is no lesse consequent to derogate faith from the wicked then to haue faith to the good 32 Reueale secrets to no man except it be expedient both to thee that art the speaker and to the hearer that those thinges be published 33 Take an oath offered thee for two causes either to acquite thy selfe of of a filthie crime or to defend thy friend in danger 34 Sweare not at all for monies sake no not if thou shouldest sweare rightly and iustly for to some thou shalt seeme to forsweare to others to bee sicke of the disease of Auatice 35 Receiue no man into the number of thy friends before thou knowest how he vsed his former friends For thinke he hee will bee such to thee as hee shewed himselfe to others 36 Slowly contract friendship but being once made a friend defend it For it is alike vicious often to change friendes as to haue no friend at all 37 Trie not friendship by detriments and losses nor yet bee thou vnexperienced of their faith This shall bee done if thou feignest thou hast need of their help when thou hast no need 38 Communicate those things which may bee eliminated and cast abroad as if they were secrets for if thou saile in thy opinion thou shalt find no discōmoditie Againe if the thing fall out as thou wouldest thou shalt haue their manners more approued 39 Trie thy friendes by the miseries that make incursion into thy life and from the constant societie in dangers For as Gold is tried in the fire so are friends knowne by adversitie 40 Most fitly and commodiously vse thy friends if at any time neede require thou shalt helpe them of thine owne accord not expecting their obtestation and intreatie 41 Thinke it equally flagitious to ouercome thy enemies with the Talion and like returne of iniuries as to bee ouercome of thy friend with benefits 42 Commend those friends not onely which are sorrie for thy ill but also those that doe not enuie thy good for many albeit they condole their friendes affliction with aduerse fortune yet enuie them that vse a prosperous fortune 43 Make mention of thy absent friends amongst thy present friends that thou maist seeme also to haue care of those when they are absent 44 Let thy habit bee neat not ouer-rich curious or costly In neatnesse is Magnificence in elaborate worke is too much curiositie 45 Loue not the supervacanuous possession of goods gotten but the moderate vse 46 Contemne those which are diligent to gather riches but cannot vse them for their condition is not much vnlike his that possesseth a generous horse himselfe being an ill horse-man 41 Giue diligence to get riches partly to possesse partly to vse in vsing they shall bee to him that knowes to enjoy in possessing to him that knowes to vse 48 For two causes make much of thy substance gotten aswell that thou maist acquite thy selfe of a great mulct as also helpe thy vertuous friend in time of calamitie In the rest of thy life loue nothing exceedingly and riches moderately 49 Embrace thinges present yet enquire after better thinges 50 Vpbraid no man his misfortune for chance is common and the event of future thinges is vncertaine 51 Doe good vnto the vertuous for the names of grace and fauour are a beautifull treasure to a good man 52 If you affect the wicked with benefits expect the same thing that they doe which giue meat to strange dogs for indifferently they barke at giuers aswell as at strangers So the wicked affect with iniurie aswell those of whom they haue receiued benefits as those that hurt them 53 Hate flatterers as also impostors for both of them are iniurious to those that beleeue them 54 If thou assent not to thy friends gratifying thee in a nefarious thing and of wicked example thou shalt neuer haue them that will repugne thee striuing to doe honourable and worthie actes 55 Be affable to such as come to thee not sowre for euen slaues and drudges will scarce beare the superciliousnesse of the proud but that gentlenesse of manners is to euery one most