Tim â— vvhom he hath plentifullie poured into vs haue obtained grace and inheritance it is verie meete and the repairing of our saluation requireth that placing all hope and faith vppon so bountifull a father and vppon his sonne Iesus Christ whoe hath abolished death and sinne wee should submit our selues vnto him and make good our liues maners and affections to him and that vve shoulde endeuour with all puritie of heart holy and blamelesse conuersation with dailie and feruent praier to binde him vnto vs to the ende we may obtaine his grace and fauor What profite Baptisme bringeth to man and what it warneth vs to doe Chap. 5. BEcause Baptisme or the holie washing is the first entrance doore and porche into the Congregation and companie of the faithfull it bringeth vs to the truste and hope of our saluation For by faith and repentance that is the detestation of our former life our bodies being mortified and mindes renewed wee are ingrafted into Christ who vvasheth avvay clean seth and abolisheth the spottes and sinnes of our soules vvith the vse of this externall signe by pouring into our mindes the holy Ghoste vvherby the certaintie of our saluation once conceiued wee boldie cry Abba father Which prayer or inuocation beeing doubled and oftentimes repeated is so forceable and present at hande to helpe that it obtaineth all thinges of our bountifull father so that we direct our prayers vovves requests and sighes to him thorough Christ 1 Iohn 5 Iames 1. For vnder this captaine and Mediatour vvhich hath assured his Grace vnto vs with his bloud we shall obtaine all things that are profitable for vs and our prayers shall neuer returne vnto vs fruitelesse and in vaine For the eares of so bountifull a Father are not stopped at their praiers for whose redemption he hath bestowed his onelie sonne After God wee must bee charitable to our Neighbour Chap. 6. NOwe as our loue tovvardes GOD ought to be so great Deut 6 Leuit. 7 Mark 12 Luke 10 that vve shoulde ovve all thinges vnto him and that all humaine powers of our mindes and harts or soules and spirites should be poured out tovvardes him so ought there no lesse intire loue and charitie to be shevved towardes our Neighbour that is euerie one of our ovvne nature and condition then wee shewe vnto our selues to the ende all of vs may perfourme our duties cheerefullie to God And if at anie time neede require and occasion bee profered which we ought quicklie to catch to helpe the poor and to ayde him both with counsell and money For this is the chiefest fruit of faith and the moste sounde and certaine testimonie of christian Religion What ought to bee the dutie of Children towardes their Parentes Chap. 7. BVt as we owe all thinges to God many thinges to our Countrey and friends so is our debt also very great to our parentes What dutie and reuerence we ovve vnto them I need not bestow much labour to write because there is a naturall loue and good vvill ingrafted in al thinges towardes their owne yea euen amongst the Heathen Math. 5. Pro. 28 as Christ vvitnesseth yet so that albeit this affection be dutifullie performed by the heathen deserueth no praise but onelie seemeth to auoide the crime Neuerthelesse this ought to be earnestlie imprinted in vs from our very infancy that we carefullie and heartilie loue our parents by whose helpe and ministerie wee haue obtained our first entrance into this light and our beginning of life so that vvhatsoeuer reason biddeth and equitie requireth wee shoulde bee dutifull and obedient to them Luke 2 as we reade Christ was to Mary and Ioseph For pietie obedience and reuerence tovvardes our parents Exod. 20 Deut. 5 Marth 15 Ephes 5 is pleasing and acceptable vnto God the which is strictlie prescribed vnto vs both in the old and new Testament This also is a notable saying of Pittacus the Philosopher Looke what allowance thou bestowest on thy parentes the selfe-same and no better expect from thy children Matth. 7 Marke 4 And the saying of our sauior Christ serueth excellently vvel for this purpose in these words Looke with what measure thou meatest to thy parentes the â—â—me shall thy children measure to thee againe From this error and ouersight it commeth often to passe that Parents find their children stubborn disobedient nay altogither carelesse of them in such sort that when their children come once to yeares they scorn and despise their parents admonitions Marke this you that wil haue no appearancâ— of euill in your houseâ— yea and that as a iust reuenge deseruedly inflicted vpon them bicause they themselues were not humble obedient kind to their parentes before proudlie scornfullie and cruelly checking and bitterlie controlling them How euerie one ought to carie himselfe towards them that are their instructors Chap. 8. GIue no lesse honour to those maisters that instruct and garnish thy minde with learning then thou doest to thy parents For thus did Iuuenal commende his forefathers and prayed for them because they honoured them with no lesse loue and kindnesse then they did their parents saying Dent inquit Dij maiorum vmbris tenuem sine pondere terram Satyr 7. Spirantesque crocos et in vrna perpetuum ver Qui praeceptorem sancti voluere parentis Esse loco Which is word for word God grant our elders ghosts may haue light earth that wanteth waight Sweete spices and a lasting spring within their buriall potte vvhoe woulde a maister should be had in place of reuerent sire Which because it smacketh so much of Heathenisme whoe vvere woont to burne their dead corps and put their ashes into a potte I haue thought good to turne it after this sort into the best Christian sence and rime I could God grant our ancestors may come to graue in peace rest And at their resurrection with heauenliâ—â—oyes be blest Who made their sons to reuerence their maâ—sters w e like feare Which they expected for theÌ„sâ—lues how â—â—ch so â—re they were And Fabius admonisheth his disciples â—â—b 2 cap. 10 that they shoulde loue their maisters no lesse than they doe their studies and esteeme them to bee parents not of their bodies but of their mindes For to be borne and to be instructed are equals and almoste of the same nature for the one bringeth foorth the bodie and the other fashioneth the mind Now if the parentes indued with all knowledge of humanitie doe take the paines themselues to instruct and teache their children or if they themselues be destitute of those helpes and hire a learned maister to instruct and helpe to bring them to learning and wisedome they can bestow nothing on them more profitablie then by that meanes to decke and adorn them with vertue For by framing their liues after this forte their mindes are not onelie beautified with excellent vertues as soundnesse of life honestie of manners chastitie meeâ—â—enesse placabilitie modestie curtesie
great noble or honorable thing happen vnto thee in this fraile and weake body or in this momentany and fleeting life if yâ— haue couÌ„try farms large fields thereto be longing if welth riches abound comelines honesty honor dignity glory adorne these externalblessings if thy mind be indued with knowledge scieÌ„ce of many things if thou hast wit in thee accompanied with wisedome to be short if thou haue a body that is lusty strong or if any good thinge be in thee besides 〈◊〉 must acknowledge thy selfe to haue receiued al these thinges of God thy most liberall father 2 Cot. 4 from whome euery good thing doth spring and is deriued Paule cal leth to this place the proude and such as swell with a vaine perswasion of themselues and taketh away from them their confidence in themselues in these wordes What hast thou that thou hast not receiued and if the hast receiued it why doest the brag as if thou hadst receiued it not God also himself vrgeth the same Câ—p. â— teaching it to all men by Ieremy saying Let not the wise man reioice in his wisdome nor the strong man glory in his strength nor the rich man in his wealth but let him that glorieth reioice in this that he knoweth himselfe Let him that glorieth faith Paule glorie in the Lorde 1 Cor. 1 2 Cor. 10 from whom we receiue aboundantlie thorough Iesus Christ euery good thing vvho was made of God for vs wisedome Iustice sanctification saluation and redemption And to the end no man should reioice and flatter himselfe or should waxe proud either of externall or internall blessings Paule exhorteth vs to beare this treasure about with vs in earthen vessels that is in this fraile and mortal bodie to the ende it may appeare to al men that this ought to be giuen to the honour and glorie of God and not to the power of man And as all the perseuerance that is in man al his wisedome vertue and iustice ought to bee giuen to God and the father of lightes from whome all indumentes and giftes doe descend Cap. 1 as I ames the apostle doth witnesse so what vice or naughtinesse soeuer whatsoeuer blindnesse and ignorance whatsoeuer wâ—â—kednesse corruption is in the minde of man that vvholie ought to be ascribed to our malicious wil and not so muche as the least fault to bee attributed to God For sinne and the transgression of the Law Wiâ—d 2 was the cause of all griefe and sorrow and of all diseases both of body and minde and in the end of death planting all pronenes to euill in the minde Great consideration and difference must bee hadde in choosing that kinde of life which a man meanes to liue in Chap. 53 IN making choice of that kinde of life thou meanest to followe and wherein thou purposest to abide and quietlie to continue all thy life this ought cheefly to bee regarded that thou vndertake all thinges with good consideration addicting thy selfe rashlie to no enterprice of which afterwarde thou mayest repent thee but thou canst not forsake it or winde thy selfe out of it For those that in an vntimelie age before sufficient trial search be made of the aptnesse of nature do sodainelie take to themselues any trade of liuing and bind themselues vnto it during life they lead a verie vnquiet life ful of griefe and sorrovv especiallie if it fall out as oftentimes it doth that they beginne to loath their maner of liuing or thinke themselues vnable to wielde that charge Wherefore to the ende no man doe vnaduisedlie trappe himselfe in this net before hee embrace any kinde of life vvhatsoeuer let him take time to deliberate what course of life he were best to folow or addict himselfe vnto In which deliberation Cicero counselleth thee to take aduise of thine owne Nature Lib. 1. 〈◊〉 to the ende that applying all care to make choice of thy life thou mayest constantlie continue in it with a resolute determination For there are diuers that vndertaking the best trades doe misse of their purposes not so much thorough their vvilles as thorough the errour of their ovvne liuing and so vvandering from that marke which Christ sette before them fal into superstition that is become falslie religious Therefore ought vve chiefelie to aske the helpes of our saluation from Christ who alone beeing our pilot in the Sea of this worlde dooeth guide and bringe vs to the desired port Iohn 10 He is the doore that openeth vs the way and entrance vnto the Father he is the waie the truth and the life from vvhom Satan goeth about to seduce vs vvho transforming himselfe into an Angel of light by his false teachers suggesteth false thinges for true doubtful for certaine fayned for syncere and hurtful for healthful things to the mindes of menne And this was the first deceit of our enemie wherewith hee set vppon Adam and blinded his minde with the myst of Ignorance beguiling his carelesse incredulitie with a shew of veritie so that he ceaseth not to practise the same on al his posteritie abolishing the true worship of God and perfect religion to bringe in superstition Idolatrie false doctrine and doubtful and daungerous instructions to be short he omitteth no craft wherevvith he may leade al mankinde from the knowledge of GOD quenching the light of the trueth dullinge the sight of Faith and indeuouring to bring blindnes and vtter darkenesse into the minde Of the Lawful societie of Wedlocke Chap. 54. MAtrimonie is a lawfull and vnseparable coniunction of manne and woman ordained by God partlie to bridle lust and to auoid fornication and wandring copulation and partlie for procreation of children Lib. 12. cap. 1 And as Columella besides Paule shevveth out of the Oeconomickes of Xenophon maryage was deuised of nature to the end we shoulde enter into a societie of life which is not onelie plesant but also most profitable and least mankind in protract of time should come to ruine Genes 2 it ioyned man to womaÌ„ with an infused blessing from aboue that by this inseparable coniunction there should not bee wanting a helpe wherewith besides a loue to gette children it might binde them together with a mutual coniunction of life and goods Wherefore seeing the hauen of wedlocke is the safest harborough and surest roade for mankinde to lie in in whome is naturallie ingrafted a desire to get children that man prouideth best for his owne securitie which betaketh himselfe thereunto especiallie if he be of sufficient yeares and gotten vnto him a manlie courage But verie inconsideratelie do they and without regard of their yeares who vntimelie and vnseasonably enter into it before their strength be tried and the force of nature approoued For there are some with almost neuer a haire on their faces who either through some inconsiderate rashnesse or being prouoked thereto by the allurementes of vvomen or else by the compulsion of their parentes gaping for some great
the gaule of their consciences there riseth more greefe and trouble and more ielousie and suspicion from an hired and time seruing lemman then from a lawful and trusty wife being maried And albeit in this estate as in many other pleasant things are mingled with sower things bitternesse with sweetenesse pleasure with sorrow and griefe with ioie and that there is in marriage no want of brawles contentions chidings iealous affections as in deed there is no estate of life whatsoeuer euery way perfect yet is there no fault to be laid on the institution of mariage For albeit many discommodities attende on this estate and great sorrow care and trouble of mind both in bringing vp their children and as Paule saith in ordering of a house 1 Cor. 5 yet doth mutual loue mittigate and aswage all these sorrowes by procreating of children according to the ordinance of God For children are a great reioicing and singular delight in marriage by whose meanes the loue of the married is increased and nourished a great comfort riseth to them both But if it happen contrary to their minds and wils that they haue no children and that they haue no hope to leaue a posterity behind them yet must the bond of mariage be kept vndefiled and the society of this life main tained one propping and holding vppe the other as fruitfull trees set in a ranke doe the vine who leaning on them and as it were marrying and fastning it tendrels to them climeth the very toppes of them and so spredeth it selfe abroad For as a vine destitute of props and bearers is weake and falleth to the ground so marriage vnlesse it be propped vp with the mutuall labour of man and wife decaieth and cōmeth to ruine And if there be any fault in this fellowship any disorder suspicious falings out discords it is rather to be ascribed to the stubborne affections of the man or the woman or both then to this holy and sacred ordinaunce for these are not the faultes of marriage but of a noughty nature and troublesome minde drawn from the infection of originall sinne from whence all euill springeth By what meanes a man forseeing death by nature may not be afraid of it Chap. 56. SEing that of all thinges in this worlde there is nothing certaine and sure but that all thinges are vanishing fraile and weake yea the moste beawtifull things that are must come to ruine there is no reason why any one should so greatlie esteeme them or so greedilie vsurpe them or be more affected to thē then necessity requireth but rather lifting vp his heart and mind to heauen should meditate and looke after thinges perfect and euerlasting For whosoeuer hath faith in GOD the Father through Iesus Christ he is led with a certaine hope and expectation of immortalitie and such a one feareth no imminent chaunces or discommodities such a one feareth no disease calamitie daunger no nor death it selfe which is greatlie feared of those that are destitute of the spirit of GOD and vvere neuer indued vvith any knowledge of his deitie For such as put their trust in GOD being strengthened by the holie Ghost doe couragiouslie and vvith stoute stomackes resiste all aduersities Rom. 8 2. Tim. 1. Galat 4 1. Iohn 4. because vvee haue not as Paule saieth receiued the Spirit of bondage and feare but the Spirit of adoption and the Spiritte of power and loue by vvhich wee boldlie crie Abba Father In this saith Iohn is our loue perfect in vs that we haue hope in the day of iudgement Feare is not in loue but perfecte charity reiecteth all feare because feare bringeth trembling and torment Wherefore to the ende wee may shake off all feare of deathe from our mindes Colos 2 and all terrours that it maie bringe vnto vs let vs cast all our cogitations hope vowes and truste on our mercifull Father and on Iesus Christ who hath reconciled vs with his bloud and hath deliuered vs from sinne and the tyrannie of death blotting out the hand writinge that accused vs whereby wee were bounde and pledged to the Diuell and as the Dutch man saieth In hem ghehouden Teghens hem verbunden that is helde fast and tyed to him But to the ende Christ might strengthen our fearefull and tymerous mindes and declare all our hope and trust to consiste in him hee saieth Be of good comforte Iohn 16 Iohn 12. for I haue ouercome the worlde Nowe the Prince of this worlde is iudged that is hee that brought deathe into the worlde is by my death ouercome beeing condemned in iudgemente and strypped of his power to hurte The Prince of this worlde commeth but hee hath nothing in me With which comfortable words hee declareth Sathan and those which are confederate with him in this worlde through sinne to haue no power either against Christ or anie of his members that cleaue vnto him and are ingrafted into him by faith These sauing and quickning speeches doe worke this in the mindes of men which doe leane vnto his helpe that shaking off the feare of death doe cheerfully arme themselues against all troubles that happen vnto them which maketh them inuincible and with bolde courage to breake out into these wordes Mine eies waite alwaies on the Lorde Psal 3. Psal 22 because hee hath plucked my feete out of the snare The Lord is my light and my saluation of whom then shal I be afraid The lord is the protector of my life whom shall I then feare If whole armies come against mee my heart shall not feare I will not bee afraid of thousandes of people that compasse me about if warre be raised against me in him will I trust yea although I should walke in the shadowe of death yet will I feare none euil Iob. 13. because thou art with me Albeit he kil me yet wil I put my trust in him that is if he set before me the shadow of death that he take away my life from me yet wil I trust in him who with his prouidence wil finde some meanes to preserue me Psal 117. Heb. 11 Cap. 17 The Lorde is my helpe I will not feare what flesh can do vnto me And that saying of Ieremy Beholde they say where is the worde of the Lorde let him come and I will not bee troubled following thee my shephearde And thou knowest I haue not desired the day of a man that is I desire helpe no where else then of thee so that I lightly regarde and nothing feare them which threaten death I am not afraide of thee which art my hope in the day of mine affliction let them feare I am nothing afraid Paul also inflamed with the same feruēcy of faith and trusting vpon the helpe of God boldly pronounceth There is nothing so horrible and fearefull that can bring a terror into godly mindes or can remooue from thē the loue and trust in God For I am certainlie perswaded Rom. ◠saith he that neither
stones Cap 23 Psal 1.8 Pâ—o. 30 And Dauid hee confesseth hee tried the force and flames of Gods worde in his heart Moreouer Salomon confirmes it saying Euery word of God is a fiâ—rie buckler to defend all those that truste in him Wherefore let not the ignorant thinke that Christian doctrine is idle and vnâ—auourie which endueth mens â—inds with so heauenlie and wholsome vertues For that the Prophetes of God were not vnlearned but were perfectlie taught the knowledge of vvordes and matter euen this is an argument that there are dispearst in the bible so many notable parables tropes metaphors comparisons figuratiue speeches and similitudes taâ—en from Beastes and hearbes and from the whole nature of thinges dispearsed ouer the whole earth wherevvith the sermons of the Prophets are so deâ—ked and adorned that you shall sinde none so excellent in the vvritinges of menne neither shall you anie vvhere finde such a maiestie of vvordes and sentences that can so forceablie affect mennes mindes or stirre them vppe to embrace so profitable Doctrine Whence the soundnesse of manners and best precepts are to be sought Chap. 11. THou shalt perfectlie learne the soundnesse of manners and the most profitable waie to leade a good life out of the decrees of our Sauior Christ to whom we are incorporate and to vvhom we haue giuen our names whose doctrine doeth so much the more forceablie affecte and transforme mennes mindes in that it is deliuered by the inspiration of the holie spirite and hath no dregs of this world admixed vvith it it sauoureth nothing of old wiues superstitions which is but a shadowe and certaine shew of Religion but which of all thinges is most profitable is remooued farre from al kinde of Idolatrie that is from the adulterous and pernicious worship of anie other God Wherefore to what kinde of life soeuer thou addict thy selfe or what kind of studie soeuer thou doest enter into vvherin thou thinkest to abide and continue thou mayest exercise thy selfe in the vvord of God and in his commandements and from thy verie infancie imbrace this doctrine For the mind of man indued from his tender yeares with the word of God and defended by him as with a hedge shall boldlie and povverfullie defend it selfe againste al lustes and monstrous vices Threnor 5 Hence it came that Ierâ—m comfortablie saith It is a good thinge for man if hee haue taken vnto him the yoke of God from his youth For as Salomon saith Pro. 22 Looke what vvaie a young man entreth into in his youth that vvare wil he not forsake when he is old To which that saying of Câ—pâ—ian agreeeth That cannot be sodainlie and vpon a stomach forsaken which alvvaies vsed in youth waxeth olde with the aged For what thing soeuer a man vseth in his infancie the same in olde age can hardlie bee lefte off Hence comes it that by continuall custome we see so manie olde drunkards Lechers and lasciuious men â—uerie where Iob 20 in such sort that as Iob saith Their very bones are corrupt with the vices of their youth that is they haue liued so lasciuious and wanton beyond decencie and regard of their age that their vices are grovven to such a greatnesse that they can by no meanes shake them off But there are some who vvhen young yeares begin to be abated and their wanton heate is somewhat aswaged for that age to vvantonnesse is verie subiect they leape backe and giue themselues to thriftinesse and blamelesse conuersations So saieth Cicero in his Oration for Celius There haue beene many most excellent and honourable men in ours and our ancestors memorie whose lustes of youth when they began to waxe colde became in olde age men of excellent vertues But as there be manie to whom this happeneth who either are cloyed with the loathsomnesse of their former liues or by a secret inspiration from aboue or else by their friendes admonitions and exhortations stirred to more discretion yet are there manie vvhoe carried awaie headlong with their owne opinion are altogither frustrate of amendment of life so that delay to them is dangerous and the occasion of repentance profered them slippeth avvaie before such time that with the hatred of their vices they can lay hold on the profitable instructions of life Wherefore it is better all delaie set apart to bestow some labour in the polishing of our liues and in our youth rather to accustom our selues to the best waie then by procrastination delaie the occasion of a better life Ephes 5 Colos 4 The Apostle Paule vrgeth this in many places and counselleth vs in the course of this life to walke warilie and circumspectlie not as fooles but as wise redeeming the time for the daies are euill In which wordes Galat. 6 he warneth all sortes of people in this life not to let slippe the oportunity of our saluation but at all times to take it when it least anâ—e and to redeem it with the losse of al other things whatsoeuer least at vnawares contrarie to our expectation we chance to be ouertaken in our carelesnesse Moreouer Matth. 13 Luke 12 Christ doth also stirre vs vp in manie places awaking the negligent and carelesse to watchfulnesse diligence and carefulnesse exhorting them by manic examples to attend to their saluation as valiant and couragious souldiors who placed in their corps of guard stand alvvaies readie girte and neuer forsake their watch least anïe at vnavvares breake into the campe Cap. 2. Abacuc vseth the same metaphor saying I will stand vpon my guarde or watch tovver and I will set my foot vpon my munition and wil consider what the Lord saith vnto me Hee taketh on him the person of a vvatchmanne which secretlie obserueth the attemptes and ambushes of his aduersarie fixing his minde and cogitations vpon God in vvhose trust hee opposeth himselfe against the enemy of mankinde the Diuell and stops the entrance of him and his complices Luke 12 Matth. 24 1 Thes 5 2 Pet. 3 Math. 25. Our Sauior Christ bringeth fit similitudes wherevvith hee admonisheth euerie one of vs of our duties namelie from a guarde or scout in an army from the theefe and oppressor by night from the sodaine anguish of a vvoman in trauaile from a bridegroom preparing his mariage Mâ—â—ke 2 Luke 2. from the secret comming of a master of a samilie from the approch of vvar and destruction from famine and imminent danger from a figge tree bringing forth vvilde figs from the day of death and iudgement with manie other wherwith he plucks vs by the eares and makes vs attentiue to heare the works of our saluation We haue a notable example deliuered to young menne to frame a good life by in Christ himselfe when he was at that age vvho grevve vp both in age and wisedome before God and men vvhose modesty in good maners made him gracious and fauorable amongst al men vvhom it becommeth vs chiefly to imitate and by his example to approoue our
honour who bringeth himselfe or his neighbour for there is nothing more pretious with God than man from vile deedes a life most foule and defiled from a vvrong course and is his author and leader to soundnesse of life and good manners To which belongeth that saying of Iames the Apostle Cap. 5 Brethren if anie among you straie from the trueth and another conuert him let him knowe hee hath called a sinner from death and saued his soule In al thy actions let reason be thy counseller Chap. 45. IN euerie action and in all the affaires of this life so gouerne all thinges by reason and good aduise that thou do nothing this daie whereof thou mayest repent thee to morrovv for it is a filthie and foolishe thinge to doe that which after it is finished will compell thee to say I had not thought Against this rocke thou shalt not offend if thou doe nothing rashlie and headlong but al things aduisedlie vviselie and with good iudgement leuelling all thinges by the rule of reason For so dooth Salomon teach vs vvhen he sayeth Remember the end and thou shalt neuer doe amisse And Salust sayeth rightlie Before thou dost begin any thing take aduise when thou art vvel aduised then make hast to finish it speedilie And Cicero saieth In all thinges vvhatsoeuer thou goest about bee firste of all diligentlye prepared thereto To vvhich purpose serueth our prouerbe Be not too hasty for that is doone soone enough that is doone well inough and Salomon saith Seest thou one that is hasty in his businesse there is more hope of a foole then of him Do nothing thou doubtest of Chap. 46. THou shalt do nothing that breedes a scruple in thy conscience or bringeth such a doubt that thou canst not tell whethâ—r it bee right or wrong which thou goest about to doe For equitie as Cicero saith Lib. 1. Oâ—â—â—â— doth manifest itselfe and is ioined to vertue and honesty but doubtfulnes is neere kinsman to iniustice and all kinde of vice To which agreeth that saying of Paule Rom. 14 Blessed is hee which iudgeth not himselfe in that he alloweth that is which in any thing he doth feeleth not his coÌ„science bidding him stay Which sentence albeit the Apostle writ touching choise of meate and auoiding of offence at I saide before yet may it bee very fitly applied to other things For in euery action we do if it bee not in faith and constancy but in a wauering and doubtful minde we are condemned by the iudgement of our own conscience because whatsoeuer is not of faith wherewith we approue our mindes to God by the consent of our consciences is altogether vicious and sinfull For if any man doubting in his minde whether a thing bee good or bad and yet doth it hee sheweth the worlde that if occasion happened and oportunity were offered he woulde commit any notorious crime But true godlines and perfect wisdome attended on by faith strengthned with the holy ghost discerneth al things wisely and vndertaketh nothing that carrieth with it any shew of euill or may affect his minde and conscience with any griefe That there are rewardes both for vice and vertue Chap. 47. THat which Cato the wise was wont to teach his fellowe soldiours the same shoulde bee fixed in euerie ones mind If thou atchieue anie thing with great labour that is honest the labour goeth from thee but the vertuous deede abi deth with thee but if thou do anie euill with plesure as a thing of no continuance it flieth away and quicklie vanisheth but the euill and naughtie deede as a vice not to bee blotted out doth alwaies cleaue to thee To which agreeth the prouerbe Once a Iester and neuer a housekeeper For whosoeuer in a matter of discredite hath made shipwracke of his good name and honestie shall hardelie recouer againe the name of an honest man though he growe to bee rich and come to great wealth With the like reason doeth Plato stirre on young men to come to happinesse by setting before their cies the image of vertue and vicious pleasure because sudden repentaunce vexation of spirit an vnquiet minde and euerlasting griefe doe alwaies accompany the momentanie sweetenesse and inticementes of pleasure but a quiet minde rest of Spirit a safe conscience and euerlasting ioy doe alwaies follow the short labors and griefes of vertue To which belongeth this sentence That which delighteth is but for a time but that which greeueth is euerlasting A lour actions must begin with praiers to God Chap. 48. WHatsoeuer thou goest about to attempte and effect desire God almightie to bee thy counsailour So that if thou determine to take any thing in hande or if thou execute any office priuate or publike call for his helpe that by the inspiration of his holie Spirit hee may prompt and instill into thy minde that which is best and most profitable for thee For it cannot bee expressed vvhat great helpe the making of our praiers to GOD doeth bring to the beginning of all our actions Cap. 30 and to the happie successe and ende of our labours For most commonlie our labours fall out vnluckelie and vnfortunately vvhich are not begunne with inuocation From hence came that threatning of GOD by Esayas Woe to those trayterous children which take counfaile but not of me which prepare their weapons but not by mie spirit By which wordes hee denounceth an vnlucky and euil successe to such as seeke for helpe any where else then of God and take not him for their counsailor nor seeke oracles from him to whome all thinges are subiecte and in whose power the rule and gouernement of the whole worlde doeth consist For by him as Salomon sayth Prou. â— kinges raigne and law makers do the things that are right by him princes beare rule mightie men execute iustice For iustice and counsaile are his wisdom strength comlines power coÌ„meth froÌ„ him wherby he establisheth the kingdomes of such as beare rule and keepeth their subiects in obedience Wherefore seeing all thinges are done according to the wil and iudgeâ—ent of God and that he is the onely cause of all thinges from him therefore must we with earnest praiers craue the happy successe of our labors and al other thinges that are profitable and necessarie to liue in perfect happinesse Which Christ teacheth vs when hee saith Matth. 6. Luke 12. first seeke the kingdome of God and the righteousnesse thereof and all these thinges shal be freelie giuen you and shal be plentifully cast vnto you for an increase And most fortunate is the beginning of that day which is taken from the contemplation of heauenly things from the doctrine of the gospel and from glorifying the maiesty of God himselfe The fittest time to frame our minds lift vp our harts to God is early in the morning in the dawning of the day Chap. 49. THere is no part of the day so fit to lift vp our mindes to God as
heauens for vs Titus 3 that is for our loue For after that the bountie loue and humanitie of our Sauiour Christ appeared towards men he saued vs for no desert of ours neither for anie works of iustice that we haue done but according to his owne mercy thorough the washing of regeneration and renewing of the spirit which he plentifullie powred vpon vs by our sauior Iesus Christ that iustified by his grace we might be made heires according to the hope of eternall life Which saying is certaine and vndoubted and by all meanes to be imprinted in the mindes of men Seeing therefore God beareth so great loue good will to mankinde and that his fauour and hartie affection was so great that besides the vse and commoditie of all thinges he bestowed his onelie begotten son to be the redeemer of mankind that by the death and resurrection of Christ he might obtaine grace and reconciliation it is verie meete and the rule of equitie and gratification of a good turne receiued requireth that euerie one place all his hope and truste in him that we giue him great praise and euer to appâ—oue our liues and manners to him please him with a faith not vaine and idle but guarded with the workes of charitie consecrate our selues wholie vnto him by denying vngodlinesse and carnal lustes and walke soberly iustlie and godlie in this worlde expecting the blessed hope and appearing of the glorie of the great God Titus 2 and of our sauiour Iesus Christ our lord who hath giuen himselfe for vs that hee might redeeme vs from all iniquitie and purchase him a chosen people to him selfe Rom. 5 making them followers of good works And then when we haue laide this sure foundation to good life by the helpe and comfort of the Holie ghost we shall bee at peace and quiet in our mindes shaking off the terror and feare of death making our entrance to immortalitie blessednes by the guide of our captaine Christ Iesus For death is not the destruction of the bodie but a renuing of it not the queÌ„ching of nature but the entrance into a new life and the gate or first going into the heauenlie Citie and eternall life Of the certaintie of which no man should doubt or distrust the promise of God because the truth it selfe which cannot erre Psal 61 115 Rom. 3 perfourmeth faithfullie that which he promiseth for God is true and euerye man a lyar that is God deceiueth no man faileth no manne nor frustrateth any that haue a firme faith and trust in him he promiseth not slightlie as men doe which breake their promises frustrate their couenantes and with a certaine coosening deceit breake their contracts but he is constant stable faithfull and payeth and performeth assuredlie all the promises he maketh but euery man is a lyer that is deceitfull craftie vnconstant slipperie light vncertaine mutable doubtfull wauering cousening fraudulent vaine captious disloyal and which speaketh one thing standing and another sitting so vncertainlie that one cannot relie vppon him Which faults are farre remooued from his Diuine maiestie as in whome no humaine affections doe abide vvherefore vve must leane vnto him with a certain faith and laie on him al our prayers hopes and desires whether danger destruction death or confusion hang ouer vs. For all troubles by his fauour and presence are aswaged all sower and bitter thinges are made sweet Faith in him driueth awaie feare of death and all feare and trembling is taken out of our heartes For the loue of him we despise and contemne all delights and pleasures of this life By his vertue and helpe we suffer sorrowe and discommodities vvhich compasse vs about euerie moment Strengthened with a firme hope and expectation of immortality we cheerefullie depart the prison of this world and by the conduct of Christ are brought to a blessed habitation And with lesse griefe are we separated from the socierie of this bodie and abode in this life and our last conflict with death doth make vs lesse doubtfull wherein almost all men haue a distrust and a kind of desperation besiegeth their minde but that we are sure by the merites of Christ redemption and grace is prepared for vs. For the mediator betvveene God and manne Christ Iesus hath reconciled vs and washed away our sinnes with his bloud Iohn 1 and by the power of his resurrection hath brought righteousnesse vnto vs. For Christ was deliuered for our sinnes Rom. 4 as Paule saith and is risen againe for our iustification So that confirmed by the resurrection of Christ as with a pledge we hope vvee shall be saued and raised againe by his power Phil. 3 For hee as the Apostle saith shall transforme our vile bodies and make them like vnto his glorious bodie according to his power wherewith he can subdue all things For albeit according to the doctrine of Paule the earthlie house of this our tabernacle must be destroyed as a ruinous building 2 Cor. 4 and 5. which by loosenesse of the iointes and fastnings and by plucking awaie the rafters is ouerthrovvne which building we haue of God not made with hands but eternall in heauen for God that raised the Lord Iesus wil raise vs also by him and will make vs partakers of the glorie of the generall resurrection which most certaine hope worketh this in vs that we suffer our selues to be drawn vnto him with lesse corruption and void of all pollution Of the Nature conditions and manners of Women and why that sex when they are angrie are more fierce then Men conceiue anger sooner chide more vnmeasureablie and are sooner ouercome with any affection then men And by the waie in what sence this saying of the Wise man it to be taken The iniquitie of a man is better then the good deedes of a Woman Chap. 60. THe cause why not onelie comicall Poets Orators and Philosophers vvho were alienated from true religion but also the Wisemen and Prophets of the Hebrues who were indued plentifullie with the knovvledge of Gods word do so much euery vvhere inueygh and speake against women was because the wickednesse and dishonestie of diuers of them deserued it And albeit all are not stained with these imperfections neither are all vvomen found to be shrewes and skoldes for there are some matrones who by the benefite of education indewed and decked with manie great giftes of Nature are nothing inferiour nor giue any place to verie excellent men yet the indifferent sorte of women as Citizens and countrey Gentlewomen and the common scum of Women as the basest sort are so proud so foolish so shrewish so imperious our their husbandes Esdras 3. Cap. 4 and for inticements of the flesh pronenesse to lust of such an vntamed and vnbrideled concupiscence that they may vvell bee tyred but neuer satisfied with the acte of Venerie yet so that some are farre more inclined and their affections more addicted that vvaies then othersome are And albeit
foolish and childish teares But if the cause of this their madnesse may be searched more neare to the quicke I find there is nothing so much incenseth their anger as that venemous scumme and filthie sincke of humors which they monethly gather and purge according to the course of the moon For if a woman happen neare the time of that disease to bee prouoked to anger as small things then will greatly offend them the whole sinke of that filth being stirred doth fume and disperse it selfe ouer the body whereby it falleth out that the heart and braine being affected and troubled with the smoake and sparks of that most odious excrement the spirites both vitall and animall that are seruiceable to those parts are inflamed when if you prouoke and stir theÌ„ on to anger especiallie those women that are yong for they that are old and ouerworne and who are past hauing such diseases some of them are more quiet by reason of coldenesse they will barke and brawle like snarling dogs and clapping their hands together wil not onely shew many vndecent gestures but also vtter very vncomly speeches And because reasoÌ„ with them is of no force their iudgments weake and their minds feeble and infirme they brawle and brabble with such extremity that the rage of their mindes can bee by no good means quieted And by how much the more base euerie one is in that sexe by so much the more vnhonestly wil she braule with vnappeaseable anger Hence commeth it that prostitutes the base sort of women for those that are of any calling wil sometimes regard decency although at other seasons by their leaues they wil wrinkle their noses or as the countreyman saith niule like a Mare eating of thistles and not aunswere their husbands so much as one worde whose bodies for the most part are infected with il humors do to their notable impudencie ioyne the like malicions madnesse that as it were caried headelong with the Spirit of furie they canne neither bee bridled by counsaile reason shame and monitions nor yet wherewith the very brute beast is tamed and made gentle with fetters to leaue their vnseemly brauling or to giue ouer their mad and outragious railing So that Terence faith notably of them Neque ius neque bonum aut aequum sciunt Hâ—â—n tâ—n Scen. 1 Actes 4 Melius peius profit obsit nihil vident Nisi quod libido suggerit That is They neither know what is right what is good or what is lawfull what is best for them or what is worst what profiteth them or what hurteth neither will they see any thing but that which their lust prouoketh them vnto So that forgetting themselues they neither regarde their faith comelinesse shame good name honesty credite nor chastity but let them lie open to all kinde of dangers To which purpose serueth that diligent inquirie which Salomon made of their dispositions when hee faieth Eccles 7 I called backe my mind to search after those things that might be gotten by reason iudgement and experience that I might throughly know the wickednes rage madnes furie of women I haue found them to be more bitter theÌ„ death it selfe and who alone supplie the place of many mischiefes Their hearts are like vnto many nets A good woman is a cares birdâ— and their handes comparable to many chaines of yron I haue laboured al the daies of my life to find a good vertuous woman and yet I cannot finde hir among a thousand men I haue found some that are good but among a thousande women not one Not altogether differing from this is that question in the Prouerbes Prouerbs 6. Who shall finde a valiant industrious constant and plaine dealing woman As if hee had saide One shall hardly find in any part of the world or in any corner of the earth an honest and well manered wife But if happely thou do finde out and canst shew me such a one she is far better then the most precious stones neither is any marchandise be it neuer so rare and sumptuous comparable vnto hir And here because I am fallen into this discourse and haue taken in hand to shew the nature of women I vvill declare by the way vvhat this saying of the wise man importeth Melior est iniquit as viri quam mulier benefaciens Eccle. 25. See the originall that is Better is the iniquity of a man then the good deedes of a vvoman The vvhich sentence I expound to carry this fence with it That a man be he neuer so slouthfull sluggish sleepy rude and vnskilfull in any action or trade vvhatsoeuer doeth more cunninglie performe his businesse then a vvoman who by nature is heady and rash and vvhich vndertaketh all thinges vvith a vaine perswasion of vvit and a foolish presumption that shee hath more wisdome then her husbande This vvoman I say doeth all thinges vvorse then a man because men vvho are indued with better iudgement distrust their ovvn abilitie and therfore do execute performe all things vvarely with great leasure by taking the counsaile of others bringeth his businesse to an ende according to his desire and a great deale far better then if a proude vvoman that is puffed vp vvith an opinion of vvisdome had taken the selfe same businesse in hande For the diligence and indeuour of vvomen the more labourously it is inteÌ„ded the lesse effectually do they bring it to perfectioÌ„ the more earnest they are to bring it to good passe the worser a great deale is the euent and successe Which maketh vs speake of women in the Dutch tongue as it were in a prouerbe after this sort Het quaetste van een man is beter dan het beste van een vrouwe that is the very worst action of a man is better then the best of a woman For if any worke bee brought to passe by the industrie of a woman it deserueth lesse praise then that which is rawly and rudely begunne of a man Why a woman is not so wise as a man And that commeth to passe both through the slownesse of their minds and weakenesse of their vnderstandinges by reason of the want of naturall heate and also because their weake spirites lie hid and are drowned in aboundance of moiste matter so that the powers of their soules do shewe themselues much more slowe vnable vnapt and altogether vnfitter then mens to vndertake accomplish any matter whatsoeuer Wherfore the Romans who imploied all their care to gouerne their howses in good order committed their wiues in their absence to tutors onely as Cicero witnesseth because of the infirmitie of their natures Pro Miâ—â—a contrary to the practise of some of our best Citizens vvho make their vviues not onely tutors of their men seruaunts to directe them in their businesse but ouer-rulers of themselues more like children then men Clean contrary to the doctrine of Paule 1. Cor. 14. who laboring to bring vs to soundnes
become Eunuches and like Geldinges to their ovvne shame and their Wiues hurte and hinderance To whome I haue laboured to giue remedies and preseruatiues applying vnto them such hearbes as by the gifte of God are verie forceable and of great efficacie against such inchantmentes So that to tire the wittes with these witcheries is not onelie superfluous and vnprofitable but also deadlie and damnable For by the lawes of God and man Deut 18 they ought to be punished with Death and such as with the helpe and furtherance of the Diuell doe exercise those wicked and vngodlie Artes shoulde bee bounde to a stake and burnt aliue with fierie fagots By what meanes these inchantments may be resisted and expelled I wil shew you in the end of this booke where wee will intreat of the maiestie of the name of Iesus least heere I shoulde interrupt the order and course of my speech We ought to haue no lesse regard to our mindes and soules then vnto our bodies Chap. 21 SEeing man is compact and made of a soule bodie we must with all foresight haue a care of both The soule is the chiefest part of man and the bodie is the house of the soule we vse for the most part the commandement of the soule and the seruice and ministerie of the bodie and therefore ought we to haue great care of both For if we take care that our houses stand not in a fennie nor plashie ground that the roofe or top of it lie not open to the winde and raine nor that the vvalles do chop and chinke seeing that we take care that our garments be not dustie but that we ayre them least mothes and wormes doe ouercome them hovv much more ought we to prouide for the body least the vices therof by consent and law of fellowship infect the mind and so remoue from one to the other For Horace saith Corpus onustum Externis vitijs animum quoque praegrauat vna Atque affigit humo diuinae particulam aurae And if the body once with vice do outwardlie abound It waieth downe fixeth fast the soule vnto the ground To which agreeth that of the wise man The bodie that is corrupt greeueth the minde and humbleth the vnderstanding thinking manie things Therefore some thinge must bee giuen to the bodie by vvhose helpe as Plinie saith the soule is sustained And that did Paule verie well perceiue 1 Tim. 5. when he forbad Timothie to drinke any more water prescribing him a moderate vse of vvine vvherewith hee might strengthen his stomach and be the more cheereful in deliuerie of the Gospel For the bodie being made perfect is more profitablie seruiceable to the minde not hindering or troubling it from contemplating and studying of heauenlie things But our chiefest care must be to bring it an ornament to set it out which may be done by no better meanes then by a firme and constant faith in God which lifteth vppe man to a certaine hope of immortalitie and taketh awaie from him the feare and terror of death And as food is the nourishment of the bodie so is the worde of God the foode and nourishment of the soule vvhereby peace and tranquillitie comes to the mind then vvhich there can be nothing more to be wished and desired of man in this life But with what anguishe and disquiet of minde the wicked are vexed what bitter torture of conscience they feele the verie external habites of their wicked bodies doe testifie For wickednesse is such a reuenger of it selfe that looke into what mind it hath once entered it neuer leaueth it voide of care but alvvaies vexeth it continuallie with trouble The which Esaie expresseth in an excellent similitude Cap. 57 fetched from the rage and stormes of the Sea saying The hart of the wicked rageth like the sea vvhose affections abound with filthinesse and villanie that is their mindes which are defiled with vvickednesse and villany are alvvaies tumultuous troublesome and disquieted For how is it possible that he can lead a svveet and pleasant life or that his minde should be at peace or rest who carrieth about with him a bodie infected with filthie and vicious diseases and a minde polluted with foule vices Wherefore seeing the greatest parte of euils doe rise from the corrupt affections of the mind we muste by all meanes possible abstain from them Moreouer we must with the like care and indeuour deliuer the body from al kind of diseases least it carrie anie blemishe or contagion to the soule For seeing that filthie and corrupt humors doe bring hurtfull vapours to the braine they must of force prouoke the minde to manie mischiefes What meanes a man may vse to keepe his bodie in perfect health Chap. 22. ASpare and temperate diet driueth avvaie all diseases and keepeth the body in perfect health by taking those thinges that are necessarie to corroborate strength confirme health Artis medi. 85 And these by Galen are called causes of conseruation because they are fit to preserue the state of the bodie so that vve fitlie and conuenientlie vse them Our later Physitians terme them vnnaturall causes not because they are againste nature but because they are vvithout the bodie and are not bred in vs as the humors are In vse and effect if vve take them not orderlie and in good sort they affect nature and her povvers with sundrie discommodities And of this sort is the ayre meate and drink sleeping and waking fulnesse and emptinesse the affections and motions of the minde all which mans bodie requireth to keepe and defend it Now because the most powerfull parte of our health dooth consiste in a good diet wee are greatlie to regarde what part hurteth and what profiteth the bodie And because Gluttonie is no lesse loathsome then hurtfull and pernitious to health let vs take no more meate and drink then the necessitie of nature requireth that the strength of the bodie may bee nourished and not oppressed For a moderation in diet is moste profitable and necessarie for them that are studious of learning and matters of great importaunce for those that watch long and indure labour and for such as execute publique offices for temperaunce bringeth health and strength it maketh the spirites both animall and vitall which are ascribed to the hart and braine to bee cheerefull and liuelie so that whatsoeuer a man conceiueth in his minde hee may perfect and execute it speedilie without anie molestation But common experience shevveth by dailie examples that excesse in diet and intemperancie of life bringes diseases hindereth good studies troubleth honest cogitations breaketh vvatchfulnesse cloudeth the cheerefulnesse of the minde quencheth the povver of the soule maketh menne slothfull vnmanlie sluggishe idle sleepy and to giue themselues vnto no excellent exercise Wherefore vvhosoeuer addicteth himselfe to the studie of learning and bendeth his minde to learne any matter of moment must so moderate his affaires that he doe nothing after his owne lust but
the apost Peter warneth matrones that they bestow not too much cost on their world of furniture nor prostitute or set theÌ„selues to sale to such as may see them nor to vse curled crisped hair gold pretious stones chains and bracelets but with modest attire sober not ouercutious apparel to please their husbands Genes 16 by seeking to get their fauours good wils as those noble ladies Rachel Sara Rebecca Susanna did But there are many in ours our forefathers time who apparelling themselues with gorgeous apparell and that after the foâ—ren and new cut painting themselues like Pageantes haue brought themselues to beggerie and extreame pouertie who are then flovvted of suche as helped them to spende their patrimonies and of them also who by deceite guile craft cunning and fraude haue so scraped their wealth from them that they haue not so much as a farthing to bestowe on the reliefe of the poore that are brought to extreame penury and want So that seeing there are so many prodigall spenders wasters and consumers of their owne goods and hunters after other mens is it any maruel to see so many bankerupts desperate debtors in al places not only of the base and common sort of people but also of gentlemen Noble men and such as carry the port of kings who deceiuing the fatherles and widowes haue so stripped them of all their mony that they are neuer paid againe during their liues much lesse satisfied after their death because they haue laid more to paune theÌ„ their soules which are condemned by their creditors So that a while after their deathes their goods are al set out to sale the creditors striue who shall giue moste No man ought to despise his calling Chap. 35. BE content with that state and condition of life which is alotted vnto thee in this world bearing it patiently and soberly for the time what estate place calling or degree soeuer it be 1 Cor. â— Paule requireth the like of the Corinthians by bringing in an example of bond and free circumcised and vncircumcised married and vnmarried exhorting euerie one to beare his estate willinglie and not to flie from Christian Religion for anie calling whatsoeuer For as hee writeth to Timothie 1 Tim. 6 Godlinesse is greate riches if a man bee content with that which he hath But there are manie who repenting themselues of their calling and hating their estate woulde willingly change it and place themselues in some other vocation which if they cannot obtaine according to their mind and desire or if it be not fit they should obtaine it there is no reason why they should pine themselues with griefe and sorrow but should rather beare al things patiently and quietly neither resisting nor murmuring against God the guider of all things who with his singular prouidence guideth the world and prouideth all thinges for man not onely as Cicero saith ingenerall but also for euery one in particular Psal 13 Which Dauid also noteth in many places but especially when he saith It is hee that frameth euerie mans hart and it is he that vnderstandeth al his works Wherefore let euery man perswade himselfe of this that God is the guider of al things for the best that there is nothing but is doone according to his will iudgement and decree that hee marketh what euery one is what hee doth what hee purposeth with what minde affection and pietie hee honoureth religion and what is profitable and expedient for euery one Wherefore if at any time things fal not out according to our desires but that our expectatioÌ„ is frustrated yet let euerie man continue in that vocation whereunto God hath called him vntill the fauour and grace of our heauenly father determine otherwise of vs For he according to his will and pleasure changeth and altereth the course of al things in this world for hee exalteth the poore and bringeth him to dignitie honor 4. Reg. 20 Esay 38 Iosua 10. Psal 110. Psal 112 and he casteth downe the arrogante proude and hawtie and troubleth their seat of happinesse and he maketh the barren to become fruitfull and to bring forth many children Wherefore let euery one content himselfe with his own estate though troublesome constantlie hoping it will turne to be better trusting wholie in God and resting in him who taken the chiefest care of man To which also belongeth that of Esay Thus saieth the Lord God of Israel your strength is in silence hope As the Dutchman saith Sâ—â—cht ende verwacht that is Hold your peace and attend By which wordes he shaketh distrust out of the troubled and vnquiet minds of men and exhorteth them peaceablie and quietlie to expect Gods helpe and assistance for it may come to passe that in due time they shall obtaine the thinges they desire so they distrust not his promises For albeit it be sometimes long ere he holpe them yet doth hee not deceiue them that seeke vnto him with a feruent hope and expectation Serm. 1. saâ— 1 And when Horace that curious marker of humane things saw menne inconstantlie and with great toyle troubled in that estate course of life they were entred into perceiued their mindes to be so waâ—ering and vnconstant that euerie one loathed his owne vocation the marchant would be a souldâ—or and the husbandman a ciuill Lawyer he breaketh out in speeches and asketh this question Qui fit Maecenas Sat. â— vt nemo quam sibi sortem Sâ—uratio dederit seu sors obtecerit illa Contentus vâ—uat laudet diuersa sequentes Maecenas how comes it to passe that no man likes his lot Whether by reasons choice or chance it was acquired or got He liues not therwith pleasd but lauds those that do folow chaÌ„ge Which he profecuteth a little after with an excellâ—t prouerbe metaphoricallie taken from the labour of Cattell saying Opâ—at ephippia bos piger optat arare caballus Lib. 1. epi. 14 The sluggish oxe the saddle seekes the horse would haue the yoke Whereby hee noteth that it is naturallie ingrafted in the braine of man to repent him of his estate desiring to change for another and thinking those thinges which hee hath not prooued to bee farre better then those he is well acquainted withal In an other place he addeth the reason why mans mind doth thus wauer with lightnesse and inconstancy by bringing in a contention rising about the delightes of the Cuie and of the countrey where one praiseth the affaires of the citie and the concourse and stir of the people and another commendeth the quietnesse of the countrey and the pleasure of the woods The words wherewith they argue betweene themselues are these Rure ego viuentem tu dicis in vrbe beatum Cui placet alterius sua nimtrum est â—dio sors Stultus vterque locum immeritum causatur inique In culpa est animus qui se non effugit vnquam I say in country thou affirmst thy selfe in
death nor life neither Angels nor the inuisible creatures neither principalities nor powers neither thinges present nor things to come nor any other creature can seperate mee from the loue of God which is in Christ Iesus our Lord so that Paule boldly pronounceth Psal 50 that he which is grafted into God though Christ will boldly withstande all terrors whatsoeuer happen vnto him against the rage and fury of the enemy against the horrour of death whether it bee procured by the enemy or by sicknesse or whether it come by the course of nature Seeing then there is nothing of more force to take away the feare and terrour of death out of mens mindes then by a firme faith in GOD through Christ by which wee haue a certaine hope of our resurrection and an expectation of euerlasting happinesse hither should all men hasten and desire to come euerie one should embrace and followe this wholesome doctrine imprinte it in their mindes and strengthen themselues in all daungers when they are brought to extremities herewith shoulde they quiet their consciences and by thinking on this remooue all griefe of heart shaking off all sorrowe and lamentation which commeth to them by the death of their parentes and friendes Hitherto tendeth that liuely comfort of Paule Thes 4. wherewith hee incourageth the Thessalonians with the expectation of the resurrection and a certaine hope of eternitie willing them to staye their teares and not to mourne for their friendes departed out of this life after the manner of the Gentiles saying I woulde not haue you ignoraunt brethren concerning them that are a sleepe as it were but fallen a sleepe and not dead that you greeue not at them as those that haue no hope of the resurrection For if wee beleeue that Iesus is dead and risen againe so also can God raise them with him that are fallen a sleepe and bring them to their former estate Our conuersation saith he is in heauen from whence vvee looke for our Lorde Iesus Christ who vvil transforme our vile bodies Phil. 4 and make theÌ„ like to his glorious bodie according to his power wherewith hee subdueth all thinges In which wordes Paule vvarneth all men that they comforte and strenthen then themselues in afflictions with the loue and desire of immortalitie and that they feare nothing in the whole course of this life that may withdrawe them from a better life to which Christ hath opened vs the waie by the power of his resurrection Wherefore vvhen wee come to the last daie of our life and death presseth vppon vs vvhich is fearefull to al men vnlesse Christ doe holde them vppe or where there commeth any thought of death to them that are founde and in perfecte health or if pouertie oppresse vs or any disease or any other discommodities of this life trouble vs let vs cast all our hope desire and prayers on Christ who hath payed the punishment due vnto vs by his death who hath pardoned all our offences who is the propitiation for our sinnes who is our aduocate as Iohn saieth and mediatour vvith GOD the Father Colos 3 1. Iohn 2. 1. Tim. 2 Esay 50 Ephet 2 Colol 1. Iohn 1 who is the reconciler of GOD and man and who as Paule saieth hath giuen himselfe to bee a redemption and sacrifice for vs. In him standeth our saluation and the resurrection of life by him wee haue accesse and entraunce in one Spirit to GOD the Father by his bloudshedding wee haue obtayned redemption and remission of sinnes because it pleased the father that al fulnesse should dwel in him and make all thinges pleasing vnto him by his bloudsheading Seeing therefore wee haue an high prieste as the Authour saieth to the Hebrewes Heb. 4 who hath pearsed the heauens euen Iesus Christ the Sonne of GOD who tempted in all things and yet without sinne was affected with the feeling of our infirmities Let vs come with saith to that throne of grace that wee may obtaine mercie of him that will helpe vs in due season beeing sustained with the helpe of so greate a guide and attended on with so sure a guard we shall be able to resist the monsters of the Diuell who so soone as the light of the Gospell appeared vanished awaie yea wee shall preuaile against sinne Death and Hell and shall bee carryed out of the vncertaine state of this life to the desired hauen and to a blessed habitation And if it fallout in the course of this life that anie discommoditie or misfortune happen vnto thee if it chaunce thou fall into any incombraunces of this life if oppressed with pouertie greeued with diseases troubled with thy enemies if oppression and calamitie come vppon thee if wickednesse abound if the innocent bee iniured and their liues taken awaie from them if sounde and wholesome doctrine bee contemned if heresies and wicked opinions doe bud forth and naughtie errours are sowne abroade in such a confusion of thinges wee must go vnto Christ and require of him the helpes of our saluation let vs rest wholie on him let vs as it were with an Anchor take fast holde on him And to bee shorte let vs haue that saying of Dauid in our mindes Psal 15 I will alwaies sette the Lorde before mine eyes because hee is on my right hande that I cannot bee remooued In which wordes hee sheweth hee had his eyes alwaies fastened on GOD and trusted to his helpe not doubting nor carryed awaie with euerie blast of doctrine but was stable and constant Ephe. 4. Hebru 1 Psal â—â— and coulde not bee remooued from the faith he had in God and that onelie for this cause that hee hadde tryed GOD to bee his propitiation and to assist him in all thinges so that hee boldelie brake out into these speeches Beholde the Lorde is my helpe my heart hoped in him and he helped me my flesh reioiced in him and I wil willingly confesse him Of the greatnesse of the name of Iesus Christ his maiestie and power wherewith we must only resist magicall inchantments and ouercome the illusions of the Diuel or any other hurt that shall happen to body and mind Chap. 57. SEeing that a little before I haue shewed inchantmentes and magicall artes are to be rooted vppe and no man should vse sorcery and witchcraft It remaineth that I shewe by the way with what force and power with what wordes and praiers minds assailed afflicted and intangled in the iuglings of the Diuel may bee cured Then by what meanes wichcraft may be taken away which the ministers of the Diuell do bring vpon men and vexe their mindes and bodies They enter secretly into mans bodie and do violently assaile his nature and spoile the same of power or at least wise weaken it These euill spirits do enter into our meate and drinke and breath which we take from the aire and into such thinges as we receiue into our bodies and wherewith we liue and all other things that
the minde Also froÌ„ his pietie and Fatherlie loue wherewith he embraceth his children prouiding for their profit and health and therefore is called Father So saieth GOD by Ieremie thou shalt call mee Father and shalt not cease to goe in after mee Ietem 5. Malâ—ch 1 Esay 63 And againe I am become the Father of Israell and Ephraim my firste begotten I will bring them thorough the Riuers of waters into the right waie and they shall not dashe their foote against a stone that is they shall followe my steppes accompanie mee and doe after my will and I will keepe them safe in all their waies that no hurte shall happen or come vnto them no wronge destruction nor calamitie shall light vpon them Moreouer â—say 6 Esaie recordeth honourable and triumphant titles which GOD the Father giueth to Christ to the ende euerie one shoulde knowe what profit our Sauiour Christ hath brought vnto vs by his natiuitie death resurrection and assension into heauen for thus doeth the Prophet declare the magnificence honour glorie renowme power and greatnesse of Christe of vvhich there is none but redowndeth greatlie to our vse and profit where he is called Emanuell that is God with vs. Ierem. 5 Esay 7 â—say 9 A child is born vnto vs a son is giuen vnto vs who is the chiefe of all whose name shall bee called wonderfull Counsailour the mightie God the father of the Worlde to come and the prince of peace Innumerable and infinite are the thinges that may be applied to his great maiestie nay rather which hee attributeth to himselfe Math. 9 Esay 40 Iohn 10 Psal 78 1 Pet. 2 Iohn 15 For he calleth himselfe a phisition because he healeth mens mindes and bodies cureth both the invvard and outward vices Hee also calleth himselfe a shephearde because with great care and watchfulnesse he ouerseeth his flocke and gathereth togither the lost sheepe and feedeth and nourisheth them with the wholsome food of his worde So Christ calleth himselfe a fruitefull vine his father the Husbandman and vvee the branches cleauing to the vine whom he pruneth and cutteth awaie the vnpro fitable branches that is he cutteth off our vain lustes to the end vve might bring forth more fruit but those that he findeth vnfruitful and yeelding no yearelie increase by which metaphor hee meaneth those that bring forth no fruites of faith as vnprofitable and dry branches hauing no sap he casteth into the fire Paule vseth the like metaphor taken from tilling the ground and building a house 1 Cor. 3 for taking awaie and quenching the discordes vvherein the Corinthians were intangled and waxed proud with the names of their teachers enuying one another as wee see the like in this our age he warneth them all that if they had learned anie sound doctrine they should not attribute it to the ministers but confesse they receiue it from God the author of all good thinges We saith he are fellowhelpers and as it were laborers hired to doe the worke of the Lorde let vs approue our labour to him and lette our paines appeare vnto him Yee are the husbandrie and ground of the Lord which we make fruitfull vvith the seede of sound doctrine yee are the edifice building which ariseth to his glorie Moreouer that vvee may speake more of that which belongeth to the greatnesse maiestie of God there can nothing be thoght vpon or conceiued in minde so high mightie famous excellent notable and reuerend and to bee short nothing for nuÌ„ber or any other vertue so perfect which may not deseruedlie be applied to God His wisdome whereby he ruleth all thinges in this vvorlde Psal 31 32 103 146 Ephâ—â— 2 Esay 25 Prou. 1 preseruing and keeping it by his vnsearchable counsell and prouidence is incomprehensible not to be expressed infinite so that the order and course of so great things doth rauish al men with an admiration and loue of the maker His fortitude strength and power wherewith he ouerthroweth the enimie and vpholdeth the godlie is vnconquerable and cannot be ouercome For there is nothing but yeeldeth to his power there are neither castles bulvvarkes and fortresses be they neuer so strong but yeelde to his power Psal 18.47 84 16 22 144. His iudgement and iustice wherevvith hee distributeth to euerie one his owne and according to his vvorthinesse deserts revvardeth him is right lavvfull holie syncere laudable and of great equitie so that he deserueth blame of none vnlesse it be of such as are of a corrupt iudgement His mercie clemencie and gentlenesse which is largelie declared by all the prophetes Psal 32 56 Col. 1 is endelesse and excelleth all his other vertues For all those that feare his iustice flie to his mercie as to a sanctuarie and desire his ayde it taketh desperation from their fearefull mindes by it the spirite the comforter dooth make glad and vphold them that are readie to fall and planting in them a hope and faith to obtain saluation driueth them to the throne of grace where they finde mercie and as the Dutchman saith Remis ende quiit scheldinghe van misdaet that is Remission and forgiuenesse of sinnes Hebru 4 so that nothing can bee imputed to them nor accuse them to death Which when Paul did pro oue in himselfe being made of a persecutor an apostle he thus strengthneth the wauering and doubtfull mindes of men prouoking them by his example to the mercie of God When first saith hee I was a persecutor 1 Tim. 1 Iohn 16 blasphemer and outragious I obtained mercie for that which I did ignoranthe through vnbeliefe that is vvanting faith and not knowing the vvil of God For he thoght he did God good seruice in persecuting the christians But to the ende almenne might knovve the reason of their faith and that euerie one might bee assured all sinnes are satisfied by the bloud of Christe to them that beleeue Paule constantlie and firmelie pronounceth This is a true saying and vvorthie of all menne to bee embraced that Christe Iesus came into the vvorlde to saue sinners whereof I am the chiefe But therefore didde I obtaine mercie that in me firste hee might shevv his clemencie to make me an example to those that shoulde after beleeue in him to eternall life that is in hope and expectation of the kingdome of heauen Which benefite seeing it ought wholie to bee attributed to our Heauenlie Father vvee ought not to defraude him of his due praise and commendations To the king sayeth hee immortall of this worlde inuisible and to the onely vvise GOD bee all honour praise and glorie world without ende Amen 1 Pet. 1. Peter also giueth the like praise to god the Father of our Lord Iesus Christ for the mysterie of our saluation who according to his abundant mercy hath regenerated vs into a liuely hope by this the Ie. Chr. is risen again froÌ„ the dead into an imortal inheritaÌ„ce vndefiled vncorrupt and laid vppe in the