worthie to be sought laboured for is in this books verie orderly and aptly first set downe according to that diuine and principall precept of our Sauiour Mat. 6. Seeke yee first the kingdom of God his righteousnesse Whereby we are admonished that as the soule being as I said before a diuine spirituall and immortall substaunce doth farre excell the bodie which is nothing els but dust earth and ashes Genes 18. Euen so the sacred and eternall foode and assured saluation of the soule ought to be acquired with far greater care and more earnest studie zeale loue desire and affection then the health and welfare of the bodie But alas how lamentable a thing is it in these dayes wherein the light of the Gospell shineth so clearely to see the preposterous peruersitie of many of vs whose minds like vnto brute beastes are fixed vpon present and caducall things and are plucked and cast downe froÌ„ heauen and heauenly desires vnto earth and earthly vanities and do care and trauaile incessantly for the pampering and cherishing of the bodie but are so slouthful careles and negligent in seeking the saluation of our soules 1. Cor. 2. And albeit I confesse with the Apostle that no man knoweth the thinges of a man saue the spirite of a man which is in him Neither doth any man knowe and vnderstand the heartes of men but God onely Psal 33. Mat. 12. yet bycause a good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges for of the abundance of the heart the mouth speaketh Therefore by the outward man may the inward maÌ„ be perceiued of them which intentiuely looke thereupon examine the conuersation of men by the lawe of God and trie the spirites whether they be of God 1. Iohn 4. by the touchstone of truthe And againe although wee ought not to iudge any thing of our brethren before the time vntill the Lord come 1. Cor. 4. who will lighten things that are hid in darkenes and make the counsels of the hearts manifest lest wee our selues by iudging be iudged and in condemning be condemned Luke 6. Yet if wee looke not euery man on his owne thinges but euery man also on the things of other men Philipp 2. and behold some mens sinnes that are open before hand and go before vnto iudgement 1 Tim. 5. and take heed both vnto our selues and to all the flocke whereof the holy Ghost hath made vs ouerseers Act. 20. to feede the Church of God which he hath purchased with his owne bloud I speake to them that are called thereunto wee may easily and euidently see 1. Iohn 5. if wee will not winke one at anothers faults that the whole world lyeth in wickednes that is all men generally as of themselues lye as it were buried in euill and that many wicked people forget God Psal 9. and therefore as the prophet sayeth shall be turned into hell For of two detestable iniquities most grieuous enormities namely maliciousnes and forgetfulnes of God we haue in these our dayes two manifest arguments apparent signes and plaine tokens to wit mens negligence coldnes and slackenesse in the inuocation of God by praier and their ingratitude in not ascribing praise and giuing thanks to the Lord of life for his benefits bestowed vpoÌ„ vs. These two kinds of impietie do spring from two most horrible and filthie fountaines of all iniquitie namelie ignorance and securitie Ignorance when a man knoweth neither God nor him selfe rightly nor his due obedience to God Securitieâ— when a man knoweth and yet regardeth not but contemneth the iudgements and law of God Therefore as all the faithfull ministers of the word of God in fulfilling their functions diligently faithfully 〈◊〉 rebuking the people for their disobedience and iniquities meekely and modestly 1. Tim. 5. 2 Tim. 2. must needes see aâ—… note these foure pernitious and pestilent maladieâ—… wherewith the flocke of Iesus Christ is moste miâ—…rably assayled daungerously depraued and deaâ—… annoyed by that auncient malicious and subtile serpent and do like good Physicions apply wholesome medicines of the worde of God vnto these cruell wounds of the enuious enimy and after the example of that mercifull Samaritaine cure and comforte the wounded afflicted consciences Luke 10. giuing two pence vnto the host for the reliefe and succour of him that is thus robbed and spoyled of the grace of God that commeth by Iesus Christ which two pence are the two testaments which our Sauiour hath deliuered vnto the host that is to say to the faithfull preacher and syncere disposer of the secrets of God coÌ„manding him to take care cure of his members which are desttiute of the knowledge of God and to minister vnto them the most comfortable meditine of his mercie in the merits of Iesus Christ So I being one of the lest of the ministers of Iesus Christ which â—…m not worthie to be called his minister bycause I â—m not any waie at all able to fulfill the due office perfectly nor do the dutie throughly of that high holy worthie excellent reuerend vocation seeing and â—amenting the ignoraunce and negligence of the people of God the flock of Iesus Christ my brethren â—y adoption and grace in Christ was moued and inâ—lamed with zeale of the Lordes house to bring somwhat vnto the buylding thereof by writing sith that cannot by preaching being not called to the diuine â—acred and reuerend function Mat. 25. Luke 19. For as our Sauiour â—ayeth he that receiueth but one talent ought not to â—…igg and hide the same in the earth or lay it vp in secret Cic. pro Arch. poe And as Cicero saith in his oration Pro Archia Poeta Caeteros pudeat siqui ita se literis abdierunt vt nihil â—…ssint ex his neque ad commimenâ— afferre fructum neque 〈◊〉 aspectum lucemque proferre That is Let others be shamed or other men maie be ashamed if any such â—ere bee that haue so studyed in secret that out of â—…eir studies they can neyther affoorde any thing vnto the commoditie of the common wealth 〈◊〉 bring any thing abroade into the sight and light of the world Let such be admonished of theyr charge and excited and stirred vp vnto diligence and vigilancie with this sage sentence of Cicero Cic. Cornific Famili 12. Nulla lassiâ—… impedire officium fidem debet That is No wearyneâ—… ought to hinder men in doing theyr dutie duty fully and faithfully Therefore let vs not bee wearye 〈◊〉 well doing but labour to reape the fruit I write 〈◊〉 this to dispraise or reprehende the negligence of any man or to commend mine owne industrie which were a point of errogancie but to animate and encorage them whom duety byndeth and the gift of knowledge enableth hauing receyued many taleâ—… of the Lord to labour in the Lordes
man ought to think it strange or marueilous that we find in euery place so many mē in so great debt How men come in debt not only of the vulgar mean sort cōmon people but gentlemen also yea Courtiers Barons noble mē of the realm that ride roially with notable pomp like princes which somtime defrauding wards widowes from whom they scrape all the money that can bee gotten yet they pay no man any part of their debt no not whilest they bee aliue much lesse doe they leaue order to pay it after their decease when in trueth they haue more then their life so gaged and so farre indaunger to their creditors that immediately after they haue chaunged life all their goods are put vnder the voyce of the Bedle or Cryer and the creditors striue who should be first serued Let no man despise that estate lot or condition that is allotted and appoynted vnto him CHAP. 35. Let euery man be cōtent with his owne state BE content with that state and condition which hath happened vnto thee in this course and standing place of life and stage of this worlde and beare the same for the time moderately and patiently yea what person or parte soeuer thou beare in what place or in what order and state soeuer thou stand Let euery man abide in his calling S. Paul requireth the same of the Corinthians 1. Cor. 7. bringing in his exhortation the example of a freemā and of a seruant of the circumcised and vncircumcised of maried and vnmaryed and exhorteth euery one willingly and gladly to abide in his calling and not for any state of life to swarue or shrinke from the true religion of Christ after they haue once begonne to imbrace and professe the same For godlines as he teacheth Timothie 1. Tim. 6. is plenteous great gayne to a man that with his whole heart is content with that which is allotted vnto him But some there be Inconstācie is reproued who because they are grieued with their condition and weary of the state wherein they liue doe wish to haue it chaunged and to bee translated into another which may be more commodious and conuenient for them Which thing if it cannot bee obtayned according to their minde and will and as they desire or that it be not altogether so expedient for them there is no cause nor reason why they should macerate afflict vexe disquiet or consume themselues with sorrow but take all things mildely and quietly and not resist striue grudge God is the gouernour of all things or murmure against God the gouernor of all things who by his singular prouidence ruleth and ordereth this worlde and prouideth very well for the maintenance and welfare of men not onely as Cicero sayth for all vniuersally but also for euery one particularly Which thing also Dauid in many places doth inculcate and oftentimes repeate and specially when he sayth Psal 33. He fashioneth the hearts of men euery one he vnderstandeth all their workes Wherfore euery man ought to bee perswaded and assured of this that God is the gouernour of all thinges and that euery thing is done according to his good pleasure at his beck and after his will and finally that he seeth marketh and considere◠of what condition inclination and disposition euery man is what he doth what offence hee committeth with what minde purpose and intent with what affection loue and zeale hee doth fauour and reuerence religion what is expedient necessary conuenient behoouefull and healthfull for euery man And therefore if at any time al things bee not answerable to our desires and that we bee disappoynted of those things that we wish for yet let euery man abide in his vocation which God hath appoynted vnto him vntill the fauour and louing kindnes of our highest father doe determine otherwise concerning his estate 4. King 20. Esai 38 Iusu 10. For he chaungeth the course he turneth and altereth the order of humane things according to the rule power and dominion of his will He rayseth vp the abiect and despised from the base and lowest estate of beggers Psal 113. and doth illustrate and make them famous noble with dignitie honour and power Hee bringeth downe the arrogant and hautie and such as be puffed with pride Psal 113. and throweth them out of the throne of their felicitie Hee maketh the barren and fruitlesse women to be fruitful and to be ioyful mothers of many children Wherefore let euery man quietly and gently beare and indure his calling in hope trust to obtaine and haue a better and let him leane wholly to God and rest onely in him for vpō him chiefly principally lieth the care of mās estate To which effect that saying of Esai hath relation Esai 30. Thus saith the Lord God euen the holy one of Israel In silence and hope shal be your strength and safetie A place of Esai expoūded By which wordes he driueth mistrust out of troublesome and vnquiet mindes and exhorteth them quietly and assuredly to looke for the help ayde and succour of God For it shall come to passe that in his good time when he thinketh knoweth best they shall obtayne their desire so that they do not distrust his promises although sometime he defer his help yet them that long and labor to come to him he neuer disappointeth of their affectuous hope and patient expectation The Poet Horace who curiously espied marked mens doings when he perceiued that men are as it were tossed too and fro with such inconstancie in that maner purpose trade of life which they haue once imbraced that there is no stedfastnes nor constancy in their minds insomuch that euery man contemneth disdayneth his owne estate desireth to change with another mans the marchant the souldier the husband man the lawyer He demandeth thus Horat. lib. 1 Serm. Sat. 1 Mecoenas how com'th it to passe that no man liu'th content With such state as his purpose was or fortune to him sent But rather doe those men commend Who diuers artes to prooue intend Which afterward he prosecuteth with an elegant prouerb by a Metaphore taken of heard◠of cattell Horat. lib. 1 Epist. 14. The slow oxe would the saddle beare the horse doth wish the plough Whereby he noteth the naturall propertie of mans inclination to be yrke of his owne estate and condition We are yrke of our selues and desireth that it might bee chaunged with another mans and counteth things vnprooued better then things prooued In another place also hee giueth a reason of this inconstancie and lightnesse whereby the mind wauereth by an altercatiō that arose betwixt two concerning the delight to dwell in the country and in the Citie For the one praised the ciuilitie vrbanitie courtesie and affayres of the Citie the assembly resorte hant noise of the people the other esteemed solitarynesse and husbandry and the
of the hearer or of the speaker so that he shall giue and render accompt of them in the day of iudgement how much more as S. Paul saith ought we to detest filthy and scoffing talke Ephes 5. vncomly iesting vnhonest mirth vndecent and vns◅ly vrbanitie or pleasantnesse of speech which doe greatly hurt the integritie of behauiour◠finally biting taunts Scoffing talke is to be eschewed nipping quippes bi◅er floutes and mockes which because they leaue in the minde a grieuous remenbraunce thereof and fixe a sharpe impression therein like waspes which flying away fasten their stings and minister nourishment and occasion of hatred both open and couert insomuch that at length by heaping vp words redounding frō one to another interlacing their debate with figuratiue and crooked taunts cast like dartes one at another too and fro the matter commeth to a bloody fight by the instigation of som persōs stirreth vp bitter hatred rancor and vnappeasable wrath indignation which being conceiued deeply in the minde and impressed obstinately in the heart are rubbed vp and exasperate againe euen then most of all when as they seemed to haue been blotted and rased out extinct and vtterly forgotten Backbiting taunts and quips to be eschewed Moreouer discord dissention and the furious rage of cursed speaking and brauling do displease the Apostle S. Paul exceedingly and therefore hee giueth warning to the Galathians Gal 5. to abstayne from those soule cancred and horrible affections and not to suffer any bitter spiteful and venemous biting contumelies nor any reprochfull wordes or delight in backbiting to grow to malice rancor amongst thē lest when one biteth quippeth taunteth reprocheth angreth and vexeth another one doe consume and rent another in pieces like wilde beasts Grudges priuie hatred to be eschewed The very same admonition giueth he also to the Corinthians 1. Cor. 1. whom hee louingly inuiteth and induceth vnto mutual concord by the name of our God and Lord Iesus Christ and exhorteth them not to disagree amōg themselues with hatred and malice but to haue concord to agree together to be of one mind and one meaning S. Paul taketh this example of Christ Iohn 15. who so oft so many waies doth inculcate into the minds of his disciples mutual loue charitie which only is the bond of perfection and the onely lawe and summe of many lawes For there is no need of the spurs and stimulations of lawes Colos 3. Ephes 4. when beneuolence is readily willingly and gladly shewed and entire ardent charity towards his neigbour euē such as spareth neither himselfe nor his substāce to do his neighbour good But because lamentable tragedies grieuous tumults do cōmonly rise of the incontinencie vnrulines of the toung specially whē one doth as it were spit spew out the poison of his bitter gall therfore S. Paul with holsom admonitiō instructeth the Colossians by the way sheweth thē what moderation must be vsed in words Colos 4. Let your speech with al grace be wel sauored decently powdered with salt that ye may mark◠and know how ye ought to answere euery man that is to say The tongue must be bridled Let not your talke runne too much at large or out of measure in mirth or iesting lest it turne to wantonnes neither let it be seuere sharpe eagre or full of bitternes lest it offend driue away or alienate the hearers An holsom exhortation of S. Paul 1. Tim. 3. Let all your communication tast of the grace comlinesse and delectablenes of humanity and bee seasoned with the salt of wisdome For this cause also hee requireth meeknesse mildnesse gentlenesse and lenitie in Bishops and ministers of the Church Tit. 1. neither doth hee permit that subiects be rebuked rigorously or handled too sharpely S. Paul would haue vs to obserue comelines in all things Now therfore because S. Paul in euery action of life in words and deeds exacteth confirmeth and measureth euery thing according to the perfect rule of comelines honesty and for that the intemperancy of the tongue besides backbiting cursed euil speaking besides priuie craftie and false accusation and open reprochfull and rebukefull railing which are the enormities thereof doth also infect and staine syncere and pure mindes with dishonesty of talke and filthynes of words therefore I say he laboureth to extirpate and pluck these vices also out of mens hearts So when he frameth and fashioneth the tongue and informeth the mind of the Ephesians he saith Ephes 4. Let no filthy or vicious cōmunication proceed out of your mouth but such as is good vnto edification as oft as need is that it may giue grace vnto the hearers that is to say that it may instruct the hearers that it may bring and minister some fruit profite vnto them One vice springeth and groweth of another And forasmuch as all vices are tyed and linked together one springeth vp groweth of another to the end that no maner euill should rest or remain in mēs harts he saith Beneuolēce of one towards another is to be maintained Let all bitternes swelling wrath hatred roaring cursed speaking be put away frō you withal maliciousnes Be ye courteous one to another mercifull forgiuing one another euen as GOD for Christ his sake hath forgiuen you The same admonition also doth he inculcate to the Romans at large teaching them these precepts namely Rom. 12. That loue must be vnfayned That they must hate that which is euil That by brotherly charity they must be ready and prone to loue one another That in giuing honour they go one before another that is one to excell an other in ministring helpe and succour 2. Cor. 8. Heb. 12. accomplishing the dutie of louing kindnes To applie themselues to the time To support and exhilarate themselues with hope To speake well of those which persecute them not to curse or banne them To be like affectioned and of like minde one towards another Not to think arrogantly of themselues Not to requite euill for euill To giue place vnto wrath Not to reuenge themselues With benefites louingly heartily franckly bestowed to ouerwhelme and lade the enemie and inflame him thereby to shew like loue againe Deut. 32. For indeede this is to burne the aduersary and to heape coles of fire vpon his head Wherefore amongst other documents Prouer. 25. which he reciteth at large hee reckoneth and compteth it to be meete and decent that euery man exercise all the dueties of humanitie towards all men and be ready to benefite euery one For Cic. lib. 1. Offic. as Cicero sayth affabilitie and courtesie of speech winneth one man to another and courteous gentlenes In the dueties of humanitie let Christians labour to excel one anther and the indeuour to deserue well of men getteth sure permanent and long continuing friendship And if mutuall
to the conscience For in euery action which wee doe not performe with firme stedfastnesse and sure constancie of purpose but with a wauering scrupulous and doubtfull minde surely we are condemned euen our owne consci-being iudge For whatsoeuer proceedeth not of fayth whereby wee approue our mindes and become acceptable before God whatsoeuer is done against the consent of conscience it is an offence and in daunger of sinne And the reason is this because that when a man doubteth whether a thing be euill or no and yet committeth the same thing being of it selfe not euill he declareth plainly that hee would commit some wicked and flagitious fact if occasion doe happen or opportunitie be offered But true godlinesse and well stablished wisedome enuironed and fenced with fayth and strengthened with the holy spirite discerneth and discusseth all things prudently and wisely and cannot abide to attempt any thing which hath any appearance of euill or which may temerate the minde or contaminate the conscience with any griefe The rewards of vertue and vice CHAP. 47. THat good wise admonition which Cate the elder was wont to inculcate and often repeate to his companions in warre that same ought to be fixed and fastned in euery mans minde and memory Vertue is eternall If with labour thou doe some excellent act and honest exployt the paines taken departeth thy honest deede remayneth Pleasure or voluptuousnes is momentanie If with voluptuousnesse any euill fact bee committed the pleasure as a thing transitorie flieth and vanisheth away soone and quickly but the lewdnesse and wickednesse as a stayne of infamy and note of reproch that cannot be blotted out abideth and sticketh stil continually A Prouerbe against thē that goe and grow out of kind Hereunto we may well referre this prouerb Hee that hath once beene a malapart iester or saucie scoffer will neuer be good housholder For he that hath once in an ignominious matter lost his good name and cracked his credite shal not easily get the commendable report of an honest man no although he wax rich or become very wealthy An exhortation of Plato vnto vertue In like maner Plato doth instigate and exhort yong men to the winning obtaining of felicity by setting before thē the image of famous vertue vicious pleasure For soone sodain repentance anguish of heart vnquietnesse of mind continual griefe sorrow doth accōpany the momētany sweetnes sweet entisements of voluptuousnes according to the cōmō saying Sweet meat must haue soure sauce But contrariwise quietnes of mind tranquility of hart safety of conscience finally sure perfect perpetuall ioy doth immediatly follow the labors miserable toyle trauaile of vertue Sentence of S. Gregory The whole effect hereof may bee briefly comprehended in this sentence That which delighteth is caducall that which afflicteth is perpetuall The beginning of all our actions must we take of God CAP. 48. The beginnings of our actions must we ask haue of God WHatsoeuer thou art minded to attēpt performe ask counsaile of our most gracious and most mighty God And if thou purpose to dilate intreat of any matter if thou goe about to administer or fulfill any offices or dueties either priuate or publike humbly and lamentably beseech his diuine power will and maiestie to inspire into thine heart by his holy Spirite those things that bee good necessary profitable and expedient vnto saluation For I am not able to expresse howe much it helpeth and auayleth vnto the happy and prosperous successe of our works to refer al the beginnings of our actions committe all our wayes purposes and desires vnto God For those things which are not begonne attempted or taken in hand with such beginning we see commonly for the most parte that they proceed vnfortunatly and vnluckely For this cause the Lord threatneth by the Prophet Esai saying Esai 30. Woe to you yee shrinking children which take counsayle but not by me which we are a web and not by my spirit By which words he denounceth vnto them vnhappy and vnlucky successe because they seeke the defence protection and assurance of their saluation from some other place and by some other meanes rather then at God his hand neither doe they aske counsaile of him nor pray and desire to receiue answere of him God gouerneth our doings to whome all thinges are subiect and in whose hand and power the domination rule and gouernance of the whole world doth consist For by him as Salom◅ sayth Prouer. 8. Kings raigne and law-makers decree iust ordinances By him princes beare rule and all iudges of the earth execute right iudgement For counsaile and equitie is his wisdome is his in his hande is all strength honour and power whereby they that haue gouernment and are set in authoritie doe stablish their dominions and keepe their subiects in due obedience God is the first principall cause of things Wherfore sith that all things are done atchieued accōplished brought to passe according to the iust iudgement good will and pleasure of God and that he is the first chiefe principal cause of things We must with most effectual praiers desire of him prosperous succes of our works we must craue and begge of him all things that be profitable and expedient vnto our saluation and necessary to the leading of our liues well and happily Which precept and document Christ doth inculcate and often beat into our mindes when hee sayth Mat. 6. Luk. 12. First seeke ye the kingdome of God and his righteousnesse and other things shall come franckly and freely vnto you and shall bee added and giuen in surplusage or ouerplus And therefore that beginning of the day is most fortunate luckie and prosperous which is commenced with contemplation of heauenly thinges with the doctrine of the Gospell with worshipping and honoring the maiestie of God The dawning of the day and betimes in the morning is the most meete and conuenient time to order dispose prepare the mind and to lift vp the heart vnto God CHAP. 49. The early morning is meet for prayer THere is no part of the day more conuenable to eleuate direct the mind vnto God then a little before day-light For then when the darknesse of the night is dispearsed the minde is the more chearefull prompt and apt to conceiue good cogitations that be conducible for health and profitable vnto saluation The bookes of the Bible doe in euery place testifie that the holy Prophets vsed so to do Dauid being wrapped in perplexity and distresse calleth on God for helpe thus Psal 5. O God thou art my God Psal 63. early do I wake vnto thee Betimes will I stand by thee wil look vp Early in the morning shall my prayer come before thee So Esai Esa 50. The Lord lifteth vp mine eare yea hee lifteth vp mine eare betimes that I may heare him at a maister
reuerentlie bee giuen and ascribed vnto him hee saith Exod. 20. Deut. 5. I am the Lorde thy God which brought thee out of the lande of Egypt and house of bondage Thou shalt haue no straunge Gods before mee Iehoua that is Lord is a singular name of God By this holy and wonderfull name he ascribeth vnto himselfe the rule and dominion of all thinges that haue their being For sith that he is the fountayne spring and beginning of all vniuersally and sith that hee alone hath his permanent being and perpetuall abiding by himselfe hee onely giueth power and strength to all things to haue their being and abiding Wherefore it is meete and decent This name is assigned to God of his effect that all mortall men obey his commaundements and ordinaunces and bee subiect vnto his lawes and not seeke protection health helpe and saluation of any other but of him nor turne themselues vnto any other but vnto him who onely is from euerlasting This name which the Hebrewes call Iehoua the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call the same Existentem that is being Therefore the nomination of the diuine substance is deriued of many thinges Namely of his first and perpetuall power and might to bee of his eternitie of his magnificence Maiestie rule and dominion to the which all things are subiect and vnder obedience and by which hee ruleth all creatures and guideth and gouerneth them by his most effectuall and principall prouidence GOD hath also a name assigned vnto him of his placabilitie or mildnesse Ose 3. Ioel. 2. Naum 1. in that his displeasure is so soone appeased and so easily mitigated of his meekenesse mercie and compassion which he vseth towards men which doe humbly beseech and lamentably desire his ayde his helpe and succour in their necessitie distresse and miserie For the hebrewe word El expresseth the clemencie or mercie of God ioyned with his righteousnesse Naum. 2. Ose 11. wherwith hee comforteth strengtheneth and preserueth the godly and chastiseth punisheth and correcteth the wicked and by putting his feare in their hearts calleth them backe from their wickednesse Hee is also named of the light wherewith he driueth away the darknesse the blindnesse ignorance and errours of the minde and vnderstanding and doth illuminate lighten mens hearts which are full of darknesse with the light of his trueth and knowledge of him For so saith our Sauiour Ioh. 8. I am the light of the worlde hee that followeth mee walketh not in darkenesse Of the fire also wherewith hee enflameth and brenneth the godlie with the loue of his diuine Maiestie and endueth their mindes with holesome and liuely doctrine But hee consumeth and vtterlie destroyeth his aduersaries which neither reuerence worshippe nor feare him and bringeth them to naught euen as the fire licketh vp drye strawe or stubble or such like light nourishments thereof Deut. 4. Therefore Moses and Saint Paul doe admonish vs to worshippe GOD reuerentlie and religiouslie that is with pure heart and good conscience that wee may bee accepted before him For our GOD saith hee Hebr. 12. is a consuming fire Wherefore let euery man behaue himselfe lowlie and humblie before him Mich. 6. Ose 2. GOD hath also a name attributed vnto him of his goodnesse He is called God of his goodnesse liberalitie and bounteousnesse which hee vseth toward his faithfull seruants whom hee suffereth not to bee oppressed with any extreame necessitie or to perish for want of thinges necessarie but in all things that they haue neede of he prouideth for them plentifully and giueth vnto them aboundantly all thinges needfull and profitable both outward goods and also tranquillitie of heart quietnesse of minde and peace of conscience And hee is called Father of his pietie louing kindnesse and fatherlie affection wherewith he embraceth his children and by his bountifull prouidence careth and prouideth for theyr health safetie and commoditie So the Lorde saith by the Prophet Ieremie Ieremy 31. Malach. 1. Thou shalt call mee father and shalt not ceasse to goe after mee Agayne Ieremy 1. Esa 63. I am become a father to Israel and Ephraim is my first borne and I will leaâ—e them foorth by the brooke of waters in the right waye and they shall not fall That is to saye they shall followe my steppes they shall goe with mee and they shall agree vnto my will and continue therein and I will keepe them safe in all theyr waies neither shall any harme happen vnto them no iniury no wrong or despite shall bee done vnto them no destruction no calamity no misery shal be brought vpon them Moreouer the Prophet Esay doth commemorate and recoumpt those goodly faire glorious and triumphant titles which God the Father attributeth vnto Christ that euery man may knowe what Christ hath done for vs by his natiuity death and resurrection and by his ascension into Heauen For thus the Prophet expresseth the greatnesse of his might and power his magnificence his excellency his brightnesse his glory his honour his power his highnesse his maiesty Of the which euery one redoundeth vnto our profite and commodity whereuppon he is called Emanuel that is to say What Emanuel doth signify Esai 9. God with vs. A childe is borne vnto vs and a Sonne is giuen vnto vs and the principality is vppon his shoulder and his name shal be called Wonderfull The giuer of counsail The mighty God The Father of the world to come The Prince of peace Ierem. 5. Innumerable and infinit are the testifications of praise honour and glory which may be applied and ascribed vnto his exceeding infinite incomprehensible and surpassing maiesty yea euen which he attributeth vnto himselfe Ose 7. Esa 61. Mat. 9. So he calleth himselfe the Phisition because he giueth assureth the health of soule and body and cureth amendeth and healeth both the inward and outward vices corruption of men Hee calleth himselfe the Sheepheard Esai 40. Ioh. 10. Psal 77. 78. 1. Pet. 2. because he very carefully diligeÌ„tly and watchfully looketh vnto his flocke and gathereth together the dispersed and scattereâ— sheepe and feedeth and refresheth them with the holesome pasture and foode of his holy word Ioh. 15. A similitude of a vine So Christ calleth himselfe the fruitefull vine and his Father the husbandman and vs the braunches growing and abiding in the vine whom he purgeth and pruneth and clenseth from the vine the vnprofitable stalkes or stemmes that is to say cutteth cleane away superfluous lustes and couetous desires to the end they may bring forth more fruit But those whome he findeth vnfruitefull and voide of yearely profite and increase by which Metaphor he meaneth them which bring foorth no fruite of Faith hee adiudgeth and appointeth them to the fire as vnprofitable and dry withered shragges that haue no iuice but are vtterly fruitelesse A similitude of building 1. Cor. â— Saint Paul also
5 What baptisme auaileth vnto man and whâ— we are taught thereby p. 7 6 We must loue God first and chiefely and then our neighbour p. 9 7 How great the louing kindnesse and natural affection of children ought to be towards theâ— parentes p. 10 8 How euery one should behaue himselfe towardes his maister that instructeth him p. 11 9 Vnto what persons in humaine society honor and reuerence must chiefely be giuen p. 13 10 What commodity instruction bringeth to a man and of what manner and sort it ought to be p. 15 11 Out of what bookes we must learne integrity of manners honest behauiour and good precepts of life p. 21 12 What authors are most profitable for the attayning of eloquence and to adorne the mind and what arts must chiefely be embraced p. 27 13 Iudgement or opinions concerning heathen and prophane writers p. 29 14 The office and dâ—…ty of a Poet and what praefite studious youth men also of good years may reape by reading of Poets p. 30 15 Of the vse and commodity of historians p. 32 16 Of Comedies p. 34 17 Of eloquence and skillfull utterance which in profitable and necessary for euery man of what language soeuer hee be p. 36 18 To what sciences and worthy knowledge the studies of humanity open vs the way p. 37 19 We must addict our selues and cleaue surely vnto one certain and determined kind of learning p. 4â— 20. What studies and ocupations bee painefull and not profitable and what studies be hurtful and pernitious p. 42 21 Wee ought to haue us great 〈◊〉 and regarde of the soule and minde as of the body yea rather much more p. 46 22 What helpe must bee used for the body that it may continue in perfect health p. 49 23 Meates must bee receiued of the liberality and bounteousnesse of God with great thankefulnesse and thankesgiuing p. 53 24 How wee must haue regarde of Hospitality p. 56 25 Of the care of houshould wealth 〈◊〉 hous-keeping and the gouernauce therof p. 62 26 The moderation and measurable vse of steeping and waking p. 69 27 What good or hurt commeth of replâ—tion and abstinence and finally of the 〈◊〉 â—… much laxatiue or of the contrary p. 73 28. Studious and politique persons must oftentimes purge the pores by which the excrements are â—…cuted p. 76 29 Holesome precepts necessary and requisit as well for the minde as for the body p. 80 30 A man must haue respect of his estimation and good name p. 82 31 The appeasing and pacifying of discord and dissention is praise worthie p. 92 32 Let no man be proud in prosperity nor discomforted in aduersity but rest and stay himselfe vppon the prouidence of God p. 96 33 Curiosity must be eschewed p. 97 34 Moderation in apparell p. 100 35 Let no man despise that state lotte or condition that is appointed vnto him p. 102 36 The society company and familiarity of vnhonest wicked persons to be eschewed p. 109 37 The tongue must be restrayned only from filthie talke but also from idle wordes p. 111 38 In wordes and in euery action of life falshood and feining is detestable p. 116 39 The fond and blinde loue of a mans selfe and vaine persuasion of learning must be abandoned p. 117 40 A man must haue choise and difference of familiars and friends p. 124 41 Doe not rashly offer thy selfe to be suerty for any man p. 127 42 Flatterers must be eschewed p. 128 43 Certaine precepts conuenient and profitable to the leading of a mans life well happely and prosperously p. 132 44 Of exercise whereby the wearied strength both of mind and body is recreated p. 134 45 In all exploits good aduisement must be our counsailour p. 151 46 Doe not those thinges whereof thou art in doubt p. 152 47 The rewards of vertue and vice p. 154 48 The beginning of all our actions must wee take of God p. 155 49 The dawning of the day and betimes in the morning is the most meetest and conuenient time to order dispose and prepare the mind lift vp the heart vnto God p. 157 50 In the end of the day the mind must giue accoÌ„pt of such drede as were done that day p. 159 51 Let no man flatter his owne faultes or extenuate his offences p. 160 52 Whatsoeuer good thing happeneth vnto vs we must ascribe the same to God p. 164 53 Discretion aduisement and consideration must be had in choosing the kind of life p. 166 54 Of the lawfull society of matrimony p. 169 55 Whatsoeuer society consisteth not within the limits of wedlock is reproueable and disagreeable from lawfull matrimony p. 175 56 How and by what meanes it may bee obtayned and brought to passe that death bee not dreadfull and terrible to a man of lewde and naughty nature p. 179 57 Of the greatnesse highnesse maiesty and power of the name of Iesus Christ by which onely magicall enchauntmentes must be resisted and illusions of diuels ouercome driuen away and vanquished and whatsoeuer other damages hurts or inconueniences happen to be done either to the minde or to the body must be expelled and auoyded p. 189 58 Whether herbes and precious stones be of any power or auaileabe efficacy in driuing away diuels and expelling other hurtfull thinges p. 206 59 Of the maiesty and power of the most highest and how many diuers titles and names are ascribed and attributed to that one onely substaunce of God distinct and diuided into three equall persons By the contemplation whereof mans mind conceiueth traquillity comfort and most effectuall faith trust towards God p. 212 The end of the Table