magis expetenda Mente quam pura sociam iugalem semper amare Vita quae tandem magis est dolenda Vel magis cunctis fugienda quam qua Falsa suspecta probitate amici tollit amorem Nulla eam tollit medicina pesâ—em Nullamue emplastrum vel imago sanè Astra nec curant magicae nec artes Zelotypiam ex Solon in lâ—â—d sept Sapi. Canker that fretteth the quiet of the thoughts the Moth that consumeth the life of man and the Poyson specially opposed against the perfection of loue After the heart is once infected with Iealousie the sleeps are broken conuerted in Dreames and disquiet slumbers the thoughts are cares and sorrowes the life woe and miserie that liuing dies dying proloÌ„gs the life in worse content then death This foule and disgraced staine of Iealousie is as hurtfull to the heart as a Cockatrice to the sight or Hemlocke to the taste and as true Loue is Diuine with Loyaltie so is it Hellish with Iealousie proceeding from the fearefull misdoubting of not correspondence or excesse of Loue. It shortneth not only the life but oftentimes is the cause of most horrible Massacres If Fortune frowne in Loue we flye to patience if there happen Iarres louing and friendly brawles are but introductions to greater delight If Pouertie intervene wee relye vpon time knowing that all earthly things are subiect to vicissitude the lowest ebbe may haue his flow the deaddest neape his full tydes but as the fire consumeth Flax so this infernall plague of Iealousie rooteth and raceth out all true loue from the heart I cannot omit the aduice that long agoe a iudicious * Ex Relat. Flemin iouiall disposed Gentleman did giue to his frieÌ„d who was begunne to bee distempered with the burning ague of Iealousie and it was thus I perceiue said he you are much perplexed with some deep conceiued griefe yet not so deepe but I haue diued into it and if you will answere mee directly to a question that I wil propose I shall either cure your disease or confirme your folly to whom the other replied confessing that he was somwhat disturbed and as hee would answere his question so would he be glad to haue so skilfull a Physician Then said hee Put the case that Hornes you must haue whether will you make choice to haue them in your head or in your pocket The other answered In my pocket You haue answered rightly sayd his friend and I vnderstand partly by the report of others that haue taken notice by your owne disquietnes of your discontent and partly that I see you transported with that passion that a wise man neuer admits further entrance then to his pocket My aduice is that you wade not where the Foord hath no footing barke not with the Wolues of Syria against the Moone looke not to climbe to Olympus neither aime at impossibilities but pacifie that with patience which you cannot amend by being passionate and rather carelesly passe ouer or secretly smother that which without the hazard of your credit and stayne of your Posteritie cannot bee proclaymed then a Vt ignis vbi foenum vâ—l culmum arripuerit sine mora simulac materiaÌ„ at tigerit flammam lucidam accendit Ita zelotypiae ignis vbi animum attigit amorem omnem penitùs exurit Autor de Sing adde fire to such combustible matter that once kindled you are neuer able to quench SECT XVII ENuie is a base fretting griefe conceiued against the weale or good estate of others or a Hellish ioying at the fall or aduerse fortune of our Neighbours as it was the first weapon wherewith man receyued his deadly blow in Paradise so euer since hath it beene so charily preserued by that irreconciliable Enemie to man that he neuer doth impart it but to his a Inuidia non in alio quà m in minuto degeneri ieiuno animo sibi domicilium parat Cass deare friends or inthrald Slaues who once possest with this infernall fauor will rather like Aesops toad by enuying others greatnes thrust themselues out of their owne skinnes then any other shal be either partaker of their good thoughts or good words howsoeuer some-times yet seldome they hypocritically smother the b Detractio est stultorum thesaurus quem in lingua geruÌ„t Aug. in detr detracting smoke As I wish you neuer to entertayne the least coale of this selfe-consuming fire so because true vertue rests in it selfe eyther for reward or censure if you finde your selfe vpright c In hoc flectendi sumus vt omnia vulgi vitia nobis ridicula videantur nam vt virtus sualuce conspicua auxilium auersatur alienae commeÌ„dationis Ita vulgi opiniones parui facit Sym. Claud. let not false rumours neyther enuie of the base vulgar daunt you for as the least flye hath her spleene the small Ant her gall so no d Vt vmbra hominem sic inuidia virtuteÌ„ eius sequitur Tacit. man vertuous although neuer so meane but hath his enuie SECT XVIII REuenge beeing an inhumane thirst for the bloud of man or to do harm to others is so offensiue that commonly it hurteth both the e O stolide feroces qui dum in vindictam ruitis vitae huius aeternae discrimen incurritis nonne videtis vos specioso honoris titulo ad carnificinam duci nonne pudet vos singularis dementiae nonne poenitet vos alae periculosi certaminis vbi vigor ille animi praestantia ingenij Christop de cap. fon in Monomachos Offrer and Suffrer as in the Bee the patterne of fond spightfulnesse who in her anger inuenometh the flesh and euer after liueth a Drone This vindictiue passion affecting reuenge f Ille nefarius sine gente nibuque mihi esto qui cupit ferum execrabile bellum Hom. Il. 2. ciuill dissention and priuate quarrells hath beene the ouerthrow of many ancient Estates Families and worthie Personages if they had not beene tainted with the infamous note of barbarous Crueltie Sedition and foolish maintenance of false reputation g Alterius perditio tua sit cautio Isidor folil 1. Therefore let others harmes preuent your danger and account h Optima iniuria vltio est obliuto Nobile vincendi genus est patientia Iuue. it a Vertue to remit a wrong and applaud it for true and Christian valour that you may hurt and will not keeping that Golden Meane in the remitting of wrongs that you neither incourage others to offer theÌ„ nor induce God to retaine yours SECT XIX KEepe a meane in your Ioyes Hopes Feares Sorrowes and because euerie man hath his i Quem dies videt veniens superbum hunc dies videt fugiens iacentem Aus turne of sorrow before it come prepare for it when it comes k Nihil mihi videtur infoeâ—icius eo cui nihil euenit aduersi Senec. Ignotae tantum foelicibus Arae Stat. l. 12. welcome it when it goes take but halfe a
place of Scripture or by conference with some learned Diuine you may bee informed for as the Scriptures haue in them that height and depth to exercise the Learned so haue they that easinesse and plainenesse that the simple maybe comforted taught they are that admirable Riuer both shallow deepe wherein as the Lambe may wade the Elephant may swimme and it is only the dulnesse of our capacitie that makes them hard to vs and the Vale of our hearts that cannot bee remooued except by him that hath the Key of Dauid that opens where no man shuts and shuts where no man opens Delight most in such places of Scripture as serue best for your instruction in your owne calling for many men are too busie in other mens callings Fides per auditum Rom. 10.17 1. Sam. 2.30 Esay 28.14 2. Tim. 3.16 17. and neglecters of their owne The hearing of Gods Word by the Scriptures and by Pastors the practice thereof will giue you knowledge worke Holinesse in you breake downe your naturall corruptions and fill you with strength against all assaults SECT IIII. PRayer is a simple vnfained humble and ardent opening of the heart before God wherein we either aske things needful for our selues and others or giue thanks for benefits receiued it is either publique in the Congregation of the faithfull or priuat when we pray alone There be foure chiefe reasons that ought to induce vs to Prayer first the commandemēt of God secondly our sinnes which driue vs of necessitie to God for life succour and help Thirdly our weake nature being of it selfe vnable to subsist requireth Prayer to strengthen it as a house pillars to vphold it Lastly the subtiltie of the enemy who euer attendeth to ouerthrow vs euen in those things we thinke to be best done ought to sturre vs vp vehemently to Prayer The excellencie of Prayer is manifest by the dignitie of the Commander and the admirable effects that follow it The Commander is God Lord of Heauen and earth of our life and death the Fountain of all goodnes the effects thereof are such that Prayer proceeding frō a faithfull soule and squared by Gods Word will stay the Sunne to end our victories the falling of the raine from heauen and at our desire againe send down plentie of it to increase the fruits of the earth for our comfort it will pierce the heauens for mercie and pardon for our sinnes stay the wrath of God against vs for the same and obtaine whatsoeuer good thing is needful for vs in this life or in the life to come z In Oratione sedulo curādum est ne intermissione aliqua repentè facta rursus languascere incipiat anim◠alacritas Barnard de progress relig Mat. 7.7 Luke 18.1 Rom. 12.12 Ephes 6.18 Col. 4.2 1. Tim. 2.8 Let your Prayers bee daily without intermission for deuotion that is deferred vpon conceit of present vnfitnesse or worldly respects at last groweth irkesome and altogether neglected suffer not your heart to entertayne the least thought of lothnesse in the taske of deuotiō but violētly breake thorow such motions with a deepe check to your selfe for your backwardnesse And because holinesse doth not like a Ionah 3.6 7. Ionas Gourd grow vp in a day it is better to goe on safe and sure then for an hastie fit as many doe run out of winde and then stand still Goe to Prayer as you would goe to the water to swimme goe not hot in but take a time to coole your selfe by Meditation b Homo in faciem Deus in praecordia contemplatur Aug. feeling that your words touch the very depth of your Soule c Animaduerto Deum non tam adorantium precibus quà m innocentia sanctitate laetari gratioremque eum qui delubris eius puram castamque mentem quà m qui meditatum carmen intulerit existimare Ambros l. b. 3. Prou. 30.12 Frame not your Prayers as some hypocritically do according to the fantasies of your owne braine neither as others superstitiously thinke to mooue God by iterations and babbling neither with the proud Pharise presuming vpon your owne worth but like vnto that poore Publican humbly with all reuerence d Exod. 3.5 Ad beatitudinem rectè consequendam omnia fugienda sunt corporis corruptibilia August de Ciuit. Dei throwing off the shooes of your corrupt affections prostrate your selfe at the footstoole of Gods Throne of Grace demanding nothing that is repugnant to his will lest you tempt him e Mat. 6.8 who out of his insearchable Wisdome knoweth best what is good for you In your Prayers haue a speciall care that you keepe euer as a patterne before you that Prayer f Mat. 6.9 set downe by the Mercy-Master Christ Iesus called the Lords Prayer It is the pure Fountaine from whence the Riuers of Life must flow SECT V. MEditation is a carefull consideration or a deuout calling to mind and examination both of our spirituall and temporall estate by a serious contemplation of Gods goodnes towards vs what dutie he requireth of vs towards him and for his sake to our neighbour and how wee haue performed the same what reward remaineth for the godly and punishment for the wicked that wee haue an account to render not onely of euery mis-spent day but of euery idle word in what estate either spirituall or temporall we stand for the present This holy Meditation stirreth vs vp to a thankfulnesse for Gods goodnes to sorrow and repentance for our by-past offences and to a setled resolution of amendment of our liues in time to come g Psal 49.3 Contemplante animo nihil altius sublimiusue esse potest Ciel Rhod. l. 25. c. 12 Meditatiō is the most soueraigne cure of the soule in it keepe this course retyre your self euery day at some fit time to your h Mat. 6.6 chamber Studie Field or some secret place and hauing prayed to God for a recollected minde enter into a consideration of your sinfull estate i 1. Cor. 11.28 examine your self take notice of your passions disposition and inclination whereby you may come to the knowledge of your selfe and by calling for helpe from God resolue k Fortior est qui se quà m qui fortissima vincit moenia Amb. to conquer your selfe as a walled Citie Call to minde if any vnkindnesse hath passed betwixt you and l Rom. 3.10 Mat. 5.22 your neighbour or any other and if you remember any remnant or the least cole of Enuie or Malice lurking vnder the Ashes of your peruerse nature wipe away and extinguish them by not m Ephes 4.26 Mat. 6.14 15. letting the Sunne goe downe vpon your wrath for he that craueth pardon and will not forgiue is like vnto him that breaketh downe a Bridge that he must passe ouer himselfe In your Meditation inquire diligently n Non potest praesentem diem rectè viuere qui se non eum quasi vltimum victurum esse cogitat
Aug. de Mort. after the day of your death by setting it before your eyes by examining your selfe whether you bee prepared and o 1. Cor. 15.54 ready and by incouraging your cowardly soule to looke Death in the face flying euer in this poynt to thy Sauiour for helpe Conclude thy meditation by thinking vpon thy worldly estate if it prosper lay vp humility in thy heart If poore p Psalme 119. pray for supply and thinke vpon some lawfull and honest meanes SECT VI. THe fourth and most necessarie part belonging to a Christian is q Mat 7.21 Psal 103.18 doing being the life of all for it is nothing and vsuall to Hypocrites r Esay 58.2 to be religious in Ceremonies ioyne therefore as indiuidui Comites the liuely Å¿ Rom. 2.22 Faith of Paul t Iam. 2.13 14 16 17 26. with S. Iames good Works Faith without Works makes but a Carnall Gospeller and Workes without Faith a Pharisaicall Hypocrite Euer in doing beware of doing against thy u Qui conscientiae curam obijciunt nec Deum nec homines reuerentur Conscientia vna cadem in nobis singulis accusator testis Iudex Tortor Carcer Bernard Conscience for the treasure of a good Conscience is the best store you can prouide for a quiet life here and a blessed hereafter when a dram of it shall serue you to better vse then innumerable millions of Gold Omit neither time place nor person if thou canst doe good x Mat. 25.35 41. Esay 58 7 â—0 Phil. â— 18 Prou. 19.17 remember Christs last Iudgement wherein he sheweth that the best good in the World is Compassion Almes and comforting in Distresse as in Sicknesse Pouertie Imprisonment or Banishment for although God accepteth of good thoughts yet towards man they are little better then good dreames exercise therefore thy charitable offices as Gods Steward vpon thy Brethren Remember it is now the time y Viue memor quaÌ„ sis aeui breuis Mors senibus in Ianuis â—uuenibus insidijs Senec. de Mort. Psal 90.16 Iam. 4.14 Psal 103.15 thy life is short thy dayes euill z Heb. 9.27 thy death certaine a Mat. 25.19 thy account most certayne thy ioyes vnspeakeable if thou doe well for this cause labour to husband the Talent that God hath put into thy hands that thou maist returne thy soule better then thou didst receiue it If that seruant was b Mat. 25.30 condemned as ill that did giue his Master no more but his owne what shall become of him that robs God of his owne SECT VII SLoth m Prou. 6.6 v. 15. Ignauia turmatimâ—n nos ruens eligi facilis plana ad eam expedita est via at virtutem sudore dij obuallarunt Zenoph de dict Soc. is the Mother of many euils and the chiefe corrupter of Christian duetie banish it by diligence in all these former exercises neyther n Non delinquenti sed poenitenti peccatarelinqucati condonat Deus Aug. deferring Repentance for thy by-past neglects neyther amendment of thy former life o Quis est adolescens cui exploratum sit se ad vesperum esse victurum Cic. de Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil In denuÌ„ciata sorte rapimur Fusc Suasor 2. Who knoweth but Death may shut vp thy breath at an vnprouided time Repentance and Amendment being the free Gifts of God the Tree of Faith watered by Gods Grace onely produceth not common in euerie mans Garden this Tree must be planted in the spring of thy Youth and not in the Frosty Winter when the day shall come wherein thou shalt say I haue no pleasure It must bee daily laboured hedged and preserued from the annoyaÌ„ces Caterpillers and choking Weedes of the World by this meanes it shall produce plentifull store of Fruit in thy life and at thy Death prepare thee with old Simeon in the peace of a good Conscience to say p Luke 2.27 Lord now lettest thou thy seruant depart in peace for mine eyes haue seene my Saluation I haue shortly poynted at Gods wonderfull Workes of Power Mercie and Iustice at those Names whereby chiefely hee hath reuealed himselfe in his Word and at the duties that are required in his seruice That I may come with the like breuitie to those things that may bring you to the knowledge of your selfe I will conclude this first part subioyning this ensuing Prayer which by GODS Grace will inable you to attayne to that perfection that is craued of you in your Christian calling a Gen. 1.17 ALmightie and b Exod. 15.11 glorious God full of incomprehensible Power Maiestie c Psal 51. whose glory the heauen of heauens is not able to containe thou that art the strong God that e Exod. 12.13 forgiuest offences and passest by iniquities g Psal 10.17 that preparest the heart of the poore and openest thine eare to heare their praiers h Psal 17. Incline O Lord thine eares and heare me open i Dan. 9.5 thine eyes and see a poore and wretched sinner O Lord k Psal 5.21 I haue done exceeding wickedly in thy sight I doe acknowledge and confesse it and doe humbly prostrate my selfe at the l Act. 7.49 foote-stoole of thy Throne of Grace for pardon m Ierem. 31.3 4. thou hast promised according to the riches of thy Mercies to forgiue my offences yea more to shew the stabilitie of thy Councell thou hast tyed thy selfe by an n Luke 1.73 oath thereunto sealed the Couenant thereof with the o Mat. 27.57 bloud of that immaculate Lambe thy Sonne the Lord Iesus at his death vpon the Crosse p Exod. 33.19 Regard O Lord thy gracious and free Mercie the Oath of thy Holinesse the Words of thy owne Mouth let mee feele the accomplishment thereof in my soule q Ierem. 31.33 34. write it in my heart by thy Spirit and seale it in my Conscience by the powerfull applying of that same bloud thereto that it may r Psal 51.2 7. wash away all my sinnes and transgresssions Å¿ Mat. 27.60 burie them in Christs buriall that they may neuer rise vp against mee to t Dan. 9.7 shame me in this life u Mat. 25.91 neither to condemne me in the life to come Create in mee O God that peace of Conscience that passeth all vnderstanding x Mat. 11.28 Thy free promises in Iesus Christ make me bold to come before thee thou art the very Truth and able to performe and as in all humilitie I craue this according to thy a Exod. 33.19 promise so by the like promise I doe earnestly begge thy b Psal grace that I may hereafter lead a more holy and godly life sanctifie my soule by the same grace that it may be a fit c Cor. 6.19 receptacle for thy holy Spirit and giue command d Mat. 18.10 Act. 12.7 Psal 39.7 to thy good Angels to attend both
farewell still expecting his returne the greatest part of the life of man is consumed in hoping well beeing ill and fearing worse l Si fortuna inuat caueto tolli si fortuna tonat caueto mergi Periand Symbol when thou art ill liue in hope of better when thou art well in feare of worse neyther doe at any time hope without feare lest thou be deceiued with too much confideÌ„ce neither do thou feare without hope lest thou bee ouer-much deiected in all Feares Hopes and Sorrowes bee carefull that you bee euer prouided with the true grounds of contentation SECT XX. TRue l Contemptor ambitionis infinitae potestatis Dominus ipsa vetustate florescit Democ. Magnanimitie is euer most settled calme in greatnesse eschew as a contagious poyson ambition being a disordered and insatiable desire of glorie a neuer-satisfied greedinesse to rule and aspire This violent passion carried away by the perturbations of Intemperance hath beene and is the m Septem illa mundi miracula si his quae mirabiliora sequeÌ„tium annorum extruxit ambitio aliquando solo equata visentur Sen. ad Polib ouerthrow of many florishing Estates and worthy spirits This Ambition is stil accompanied with like discontent in inioying as in want making men like poysoned Rats who when they haue tasted their bane cannot rest vntill they drinke and then much lesse vnto their death It is Ambition that n Plat. de Rep. 2. de lege kindles vp the fire of Domesticall Diuisions Ciuill Warres making no other reckoning of whatsoeuer damnable enterprizes then to further her deuised platformes Philip of Macedon had a Domesticall o Ex Carifiâ—j Histor Athen. lib. 10. Remembrancer that did sing daily in his eare before hee did come out of his Bed-Chamber Remember Philip thou art mortall His sonne Alexander after many p Satis est vicisse Alexandro quà m mundo lucere satis ita est Alexander rerum natura post omnia Oceanus post Oceanum nihil de siste Alexander orbis te tuus reuocat Plut. de fort Alex. famous and q Qui tam horridi montes quorum non iuga Alexander calcauerit vltra liberi patris trophaea constitimus non quaerimus orbem sed amittimus Sen. Suas 1. indefatigable trauels ouercome with Ambition although he had conceyued in his mind a fond opinion of his owne Deitie and did stiffely maintaine it yet on a time when he was wounded with a Dart and did see his bloud flow out in abundance he then plainly r Omnes homines me deuÌ„ esse existimant sed vulnus hoc me hominem esse indicat Quint. Curt. de gest Alex. did confesse that hee was no more but a man Charles the Great fed thirteene Beggers in his owne dining Chamber euery day that by this sad view of pouertie he might be mooued to a more moderation of his high fortune Hannibal Å¿ Hannibalem ferunt frendentem gementemque ac non sine lachrymis Legatorum verba audisse rarò quequam alium patriam exilij causa relinquentem magis moestum abisse quam â—um ex hostili solo respexisse saepe Italiae littora deos hominesque accusantem se quoque ac suum ipsius caput exceratum quod non cruentum à Cannensi victoria militem Romam duxisset â—iu Decad 3. lib. 10. after the renowned ouerthrow of Cannas the Ambassadours of his Enemie lying prostrate at his feet deeply considering the instabilitie of worldly affaires did so checke his ambitious Designes that in lieu of Triumph he crowned his Victory with teares These Presidents and the various Spectacles of Humane Miserie the crosse Casualties which on euery side present themselues to the eyes of the ambitious doe aduise rather to liue in the Wisemans Stocks t Paruo contentus non aeget mendicitate Plaut with moderate contentmeÌ„t then in a Fooles Paradise to bee vexed with wilfull Vnquietnesse and presumptuous Ambition Wherein three thoughts may curbe the most aspiring mindes the cares that accompany them how hard it is to stand in so slipperie a place and how dangerous or irrecouerable the fall is SECT XX. COuetousnesse u Auaritia est bellua fera immanis intoleranda quae incendit oppida agros fana domos vastat diuina cum humanis miscet neque exercitus neque moenia obstant quo minùs vi sua penetret fama pudicitia cunctos mortales spoliat veruÌ„ si pecuniae vsurae decus ademeris magna illa vis auaritiae facile bonis moribus vincetur Val. Max. is a capitall vice of the Soule tending to an vnsatiable desire to haue from all men to with-hold vniustly that which belongeth to another it is rightly compared to a Dropsie the more it hath the more it desireth or to Tantalus in Hell who betwixt food and Water dieth with hunger and thirst others compare a couetous man to an Hogge that is good for nothing vntill death or to a Dogge in a Wheele that rosteth meate for other mens eating As in Quicke-siluer all things swimme but Gold so nothing sinketh to the heart of a couetous man but gain Pietie Honestie and Charitie swimme on the top and descend not to the heart a couetous mans Wisedome consists onely x Insania damnandi sunt qui tam multa anxiae coÌ„gerunt cum sit tam paucis opus Demo. in gaine but in more requisite Knowledge he is a base Ignorant and is to be y Pla. pol. 2. Arist 2. oeco excluded from all wel-gouerned Common-wealths From this Couetousnesse as from a Fountain of mis-hap proceedeth the subuersion of Estates the wracke of Oeconomical Societies from thence doe issue Treasons breach of Amitie and a million of other mischiefes Couetousnesse neyther regardeth Iustice nor Equitie it contemneth all Lawes both Diuine and Humane condemnes the Innocent iustifies the Guiltie finding euer some excuse for Corruption Extortion and Vsurie Finally it makes yong men Fooles z Auaritia senilis quid velit non intelligo quid enim absurdius quaÌ„ quo minus restat viae plus viatici quaerere Cic. Tusc old men mad and Atheists SECT XXI HE that a Cass l. 7 c. 5. did call riches Bona Fortunae did rather vtter his auaricious inclinatioÌ„ then shew himselfe a good Philosopher in ascribing false goods to a false patron for as there is no Fortune to giue or guide riches so there is no goodnes in theÌ„ yet they are so necessary euen to good men that b Haud facile emerguat quorum virtutibus obstat res angusta domi Iuuc Paupertatis vnicum incommodum habere sapientem dixit Architas Philosophus without theÌ„ they can hardly put their goodnesse or vertue in practice Vertue in Pouertie beeing like vnto a goodly Ship readie rigg'd but cannot saile for want of wind After you haue informed your selfe of the true causes that make Riches necessarie the chiefe whereof are to supply your owne wants and