that wisdome which is the knowledge of Diuine and human thinges which we may deuide into twoe partes Contemplatiue and Morall Contemplatiue which containeth the knowledge of God and his works and morrall which teacheth vs howe to liue well and how to shew our selues helpefull and officious to the world How to know God GOd doth reueale and as it were make himselfe visible vnto vs after two manner of waies first in the booke of his word by the mouthes of his holy prophets Apostles and Patriarches and secondly by the book of nature in the whole frame of heauen and earth which wee cannot behold but we must needs confesse that neither heauen hath his motion the sunne and moon their light the earth his fruitfulnesse nor the sea his waters but it comes to passe by the power wisedome and prouidence of one supreme creator and preseruer which is God And as the contemplation of his creatures is a forcible argument to beate into vs the knowledge of his deyty so the behoulding of no one creature helpeth more to that ende then the consideration of our owne nature How to know our selues SOcrates the Prince of Philosophers greatly condemned the students of his age in that they toyled so much about the knowledge of external things and neuer had anye care to caste an eye vnto that which was internall meanning that all their studye and labour tended to the marking of the revolution of the heauens and other naturall causes vppon earth but neuer were solicitous or troubled about their owne nature but as his opinion was so let ours be that wee cannot come to the knowledge of God which is the end of our cteation and being knowne to glorifie him than by the knowledge of our owne nature Therfore to know our selues and our owne nature is to consider that we are compounded of a bodie that is earthly a soule that is heauenly of a body that is palpable to be felt and scene and of a soule that is invisible and not subiect to externall sense of a body that is mortall and must die and of a soule that is immortal that shall neuer dye and that at first we were created vpright both in soule and body but since through sinne we are become deformed both in soule and bodye And although we might heere take occasion to speake of the excellencie of the composition of the partes of the body as a thinge full of admiration and many deepe secrets in nature yet because the more principall parte of man which is the soule is the only obiect of the matter we haue in hande wee will passe ouer the great knoweledge that might be hadde in viewing the corporall frame and onely tie our discourse to the spiritual essence which beeing the harder and more difficulte matter by how much it is more excellent than the other therfore once looked into though but sleightly we shal the sooner come to the knowledge of the whole What this knowledge of ourselues doth worke in vs. THe knowledge of our selues doeth worke in vs a two-folde effect a meanes to be humbled and a meanes to glory and reioice To be humbled in respect of the sense and feeling of our vanity and to glory in respect of the mercy of God by whose grace we recouer our selues from the daunger of vanity for our sicke soule being lost to perdition is reuiued and quickened againe by regeneration What the Soule is THe soule cannot be known as it is but by the craetor that made it by reason that in vs there is no nature more high or excellent to comprehend it all the knowledge that we can haue of it proceedes from those effects which it doeth manifest in vs and therefore we cannot giue any absolute definition of it But according to the effects we may thus describe it The soule is a spirit which giueth life to the body whereunto it is ioyned and which is capeable of the knowledg of God to loue him as being meet to be vnited vnto him to eternal happinesse In that it is a spirit it confutes their oppinions that thought the soule did proceed frō the tēperature and harmony of the partes of the body but in that it giueth life it confutes their oppinion that thought it was mortall and that with the death of the body it likewise perished But the soule is as far frō perishing being seperated frō the body as an expert musition frō losing his skill being bereft of his instrument Others there are that thinke because man liueth no longer then he hath breath on because losse of bloud bringeth the losse of life or because in death they perceiue no difference betweene men and beastes that therefore the soule is nothinge else but bloude or a puffe of wind But these men haue no further insight into the soule than is conceiued by their externall sense A minde refynde and eleuated aboue the earth findes that the soule is the Image of God who is a spirit and eternall therefore the soule of man must be a spirit and eternall for there is alwayes an agreement betweene the Image and the thinge of which it is an Image How the soule is celestiall THe soule is celestiall not in that sense as if it were a parte of the substance and nature of god him selfe but it is saide to be celestial in 3. respectes First to shewe a difference betweene the soule of men and the soule of beastes Secondly in regard of the agreement which it hath with the deuine nature through immortalitye Thirdly in respect it approcheth neerer to the nature of god thē any other creature except Angels and yet Angels are not of the nature of God neither for they are not immortall of themselues but haue their immortaltty and their superexcellencie of God who both giueth it vnto them and preserueth them in it and can if it please him depriue them of it How the soule is in the body THe soule is in the body not as proceeding from the generatiue seed or the commixture of the humours for then the soule should be corruptible as they are but the soule is in the body by infusion of God the creator after that the parts of the body are already framed fashioned and that by no other vertue but by his own omnipotent power so that we must thinke when God inspired a soule into Adam he made not a blast of his own nature nor of the ayre round about him but euen of nothing who being himselfe incorporall made the soule also incorporall but yet he being vnchangable made the soule mutable because himselfe being vncreated made the soule a creature Vpon this may rise a question that if the soule be infused and created of God and comes not by propagation from our parents whence hath it then the pollution which we call originall sinne It were horrible to say it were so created knowing that all the workes of God are pure and holy and from the body it cannot come
affection of the hearte that imbraceth a man more for his own sake then for any commodity may be expected from him mercinary loue which is likewise of two sorts the first in respect of him that receiueth a benefit louing the person for the profite that comes from him and the second in respect of him that bestoweth a benifit when he doth it more for reward and recompence then for the loue of him to whome he doth it The difference betweene the loue of vertue which is called true-loue and loue of Concupiscence THe loue of virtue is without yrkesomnesse or intermission the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde The loue of vertue is without feare or care the loue of Concupiscence is accompanied with griefe vexation and labour The loue of vertue wisheth a like affection in all others as is in it selfe but the loue of Concupiscence harboureth euill Iealousie Iealousie what Iealousie is a feare which a man hath least another whome hee would not should enioy something which he striueth to keepe peculiar to himselfe and this may be good or bad according to the obiect whereon our fancie or desire is fixte Desire what DEsire is the delay which is made between our liking conceiued of some good thinge and the fruition of the same The effect of Loue. The effect of Loue is of manie to make one as chiefly appeares bv marriage whereof there are foure kindes Marriage of honour mariage of loue mariage of labor mariage of griefe Mariage of Honor. MAriage of honour hath three degrees the highest between good and mans nature the middle most betweene God and the soule of man vnited by grace and the fruition of glory the lowest betweene God and his Church when they are both made one mysticall bodye and these three kindes of marriage are supernaturall and appointed of god after an vnspeakable manner Marriage of loue MAriage of Loue is a faithfull contract betweene a good man and a vertuous Woman or the coniunction vnitie and society of religious and zealous people grounded vppon Grace peace and Concord Mariage of Labour MAriage of labour is when any mā or woman marrieth more for couetousnesse and lust than for Vertue chastitie or good report or where two are matched together betwixte whom there is no equality of age birth or manners Marriage of griefe MAriage of griefe is the coniunction and familiaritie betweene the Wicked and reprobate whereof still ensueth wretchednesse and miserie The preseruation of mariage THe preseruation of mariage consisteth in the dutie of the Husband to the Wife and of the wife to the husband The dutie of a Husband THe duty of a Husband towarde his wife must bee confirmed by these nine circumstances First in louing hir aboue other women Secondly in gouerning her graciously Thirdly in perswading her more by reason than authoritie Fourthlye in not vsing her roughlie or iniuriouslye before others Fiftly in admonishing her often Sixtly in reprehending her seldome Seauenthly in striking her neuer Eightly in prouidnig for her carefullye lastlye in louingly deuiding of his authority with her especially in matters that concerne her sex The duty of a wife The dutie of a wife toward her husband standeth in these obseruations following First she must loue him and none other but him Secondly she must not depend too much vpon her wealth beauty or nobilitie of birth but haue her chiefest care bent vpon those things that sitte nearest to her husbands hart as the integrity of manners and mildnesse of behauiour and conuersation Thirdly as the Persians when their enemies came rushing vpon them receiued them with silence and contrariwise if they were set vppon with silence made head againste them with open mouth euen so a discreet Woman must hold her peace when hir husband exclaimes with choller and contrariwise if hee vtter not a worde she must labour to cheere him with comfortable speeches Fourthly she must not discouer her husbands imperfections Fiftly she must not vpon any displesure forsake her husbands bed Sixtly she must be free from all suspicion of incontinencie Seuenthlys she must be no gadder abroad Eightly she must be modeh in attire Ninthly shee must be secret as touching houshold wants and affaires Tenthly she must be ashamed to vtter anye dishonest speeches floutes or iestes or to giue eare vnto them 11. She must be patient and wink at many things done by her husband 12. She must be carefull to bring vp her children 13. She must be faire spoken and curteous to her neighbours 14. She must apply her hands to good huswiferie and her mind to the knowledge vnderstanding of gods word Lastly she must not forsake her husband either for sicknesse pouerty or any other casuall affliction How to detest luxury COnsider that the obiect whereto it tendeth which is the corporall fruition of vnchast persons is thogh candied with a faire outside inwardly the receptacle of vile and corruptible basenesse That lust is neuer satisfied but alwais poore euen in plenty That the pleasure thereof is momentary but the punishment eternall That it defileth the temple of the holy ghost which is mans bodye consecreated vnto Christe by his precious bloud That it is no sooner enioyed but it breeds annoy that it weakens the powers of the soule and filles the body with many diseases that it shortens the life and shadowes a good report That there is not so riche a treasurie but Luxurie will draw it dry that it is a fire whose substance is Gluttonye whose flame is pride whose sparcles are corrupt speeches whose smoke infamy whose ashes filthinesse whose end is hell Remember the iudgementes of God executed vpon lustfull persons as the sudden death of Onan the plagues sent vpon Abimeleck king of Egipt thogh but in thought he pretended lewdnes toward Sara Abrams wife the sworde of dissention that neuer departed from the house of Dauid for taking the wife of Vriah the violent death so Ammon by his owne brother and many other examples which may terrify bring vs in detestation of his sinne How to auoide Luxurie The best remedy againste Luxurie is Chastity which is of foure sorts eyther of Nature as of such as are borne Chast or by Artes of such as are made chast by men or by praier and industry as of such as haue made themselus chast for the kingdome of Heauen or by marriage as of such as liue chastly in Wedlock Mat. 19.12 Chastity what CHastitie is the brideling of lust vnder the yoke of reason or a cleere disposition of the bodye without the filth of concupiscence it is the beauty of the soule the ioy of heauen and the best Iewell on earth To preserue which Iewell without flawe or blemish is to auoid the causes wherewith it is foild as first to cast out of the minde all wicked and vnchaste thoughts Secondly to auoide filthy communication Thirdly not to frequent the company of lewd and lasciuious persons
for the bodie infectes not the soule but the soule the body whose instrument it is Wee answere that as the soule is infused by god in that respect it is clean without spot but so soon as it is entred vnder the line of the children of Adam it is presently made subiect to the curse which God laide vppon Adam and his posterity and so becomes guilty of originall sinne The difference betweene soule and Spirit BEcause these words are often times confounded it shall not be amisse to know their difference By the soule we may vnderstand man as he is born hauing the vse of the annimal naturall and vitall powers and by the spirit whatsoeuer grace and knowledg is giuen vnto man by God so that by soule we may vnderstand man as he is in the corruption of his nature and by spirit as he is regenerate and borne anew There is also another difference which may giue some light in maner to discerne between these twoe names which is this Soule is a word more general than spirit for it may be attributed to other creatures as well as to man As hearbs plants tree haue haue onely a vegetatiue soule Sea-spounges cockles and such like haue onely a vegetatiue and sensetiue soule brute beasts haue a vegetatiue sensetiue and cogetatiue soule for they do not onely growe increase and haue sence and feeling but they likewise are indued with cogitation knowledge and memory how to preserue their liues guide and gouerne themselues according to naturall inclination but the soule rationall and regenerate by the grace of adoption and therfore called a spirit is onely proper to men and inriched with immortality How the soule is immortall THat the soule is immortal appeareth by some reasons before aleadged as that it is the Image of god who is imortal therfore hath som agreement with him in that respect but for further assurance we haue scripture her owne properties In the booke of Gen. 2.7 it is said God made man a liuing soule that is immortall In the gospell after S. Mathew Christ admonisheth his disciples that they should not stand in feare of those that kill the bodie meanning bloudy tyrants but could not kill the soule whereby it is manefest the soule liueth after the bodie Likewise in the gospell after S. Luke 16.22 the begger dyed and his soule was carried into Abrahams bosome And in the 23. of the same gospell the 43. verse our sauiour christ said to the repentant theefe This day thou shalt be with mee in Paradice meaning his soule and not his body which words he would not haue vttered if the soule had perished with the bodie and not been immortall Many other places might be recyted but if these seeme insufficient so wil the rest Further the soule appeares to bee immortall by her owne properties first in that it giueth life to the body and is so farre from corruption that so long as it bides therein it preserues the body from corrupting Secondly in that it is in continuall motion and neuer ceaseth whether wee sleepe or wake walke or sit still to apprehend think or ponder vpon something in a moment it wanders through the heauens compasseth the earth and crosseth the broadest Seas Thirdlye it may be thought immortall in respect of that propertye which it expresseth in the mindes euen of Atheistes and heathen men who notwithstanding they not beleiue or deny the immortality of the soule yet the deuinity of their souls with in them working to the contrary make them balke their owne opinions and by the monumēts which they set vp to continue their name remembrance bewraies the soule to be immortall because in that respect they plainly shew a feruent desire to liue for euer Why some beleiue not the immortallity of the soule THe reason that moues them heareunto in some is the blockishnes of nature who obstiniately refuse to beleiue any thing but what they may be able to comprehend by their outward sense And againe some are so peruerse as they wish not only their soules were not immortall but that there were no god nor any other life to the end they might haue no Iudg but that this life might end with their delight the soule vanish with the body But here may rise an obiection If the soule be immortal why is it said in scripture euerie soule that sinneth shall die the death And againe it appeares by manie places that the soules of the wicked shall suffer eternal death We may answere that the soule is said to dye not that it is quite bereft of any beeing but for that it is for euer bannished the ioyes of heauen which vnto the soule is accounted death as the bannishnement of the soule from the bodie is accounted the bodies death What makes the soule mortall and in danger of such a death THe first thing that indangers the soule with mortality is originall sin which sinne by regeneration of holie baptisme being remoued the next thing that indangers it is the passions and affections of the soule which fall backe into their first corruption by spurning against vnderstanding and reason the soueraigne faculties of the soule which are spirituall and intelligigible stirring vs vp to virtue to pietye and godlinesse and by yeelding obedience to the sensual and inferior facultie of the soule which is the will who by reason it is neerer and more famillier with the corporal senses then vnderstanding therfore rather consenteth to the Lawes of the members which are full of ignorance frowardnesse miserie shame death and condemnation than to the workes of the spirit which are loue ioy peace long suffering gentleness faith meeknesse temperance and such like The difference betweene vnderstanding and the will and affections FIrst they differ according to the place and situation which they haue in the bodie of man Secondly according to the time wherein they are imploide and thirdly according to the dignitie of their offices They differ according to their situation in that vnderstanding hath his seat in the braine and the will and affection in the heart And this is the reason that we se many men indued with great knowledge of diuerse good and virtuous thinges but haue no willingnes or affection to follow after them or to shew them in their life and conuersation because their hart and their braine their will their vnderstanding agree not Likewise we see others to haue a will to do well yet because they want vnderstaning knowledg to discern what is iust they faile of the execution thereof Secondly they differ according to the time wherin they are imploide in that vnderstanding alwaies goes before and the affections follow For we cannot hate or loue vnlesse we first know the thing which is to be hated or loued Thirdly they differ acording to the dignitie of their offices in that vnderstanding sits as a King to commaund and the wil and affection stand as subiectes to obey For as God hath
TWO Guides to a good LIFE The Genealogy of Vertue AND The nathomy of Sinne. Liuely displaying the worth of the one and the vanity of the other virtute duce non errabis LONDON Printed by W. Iaggard 1604. To the reader THer is no mettal so pure but hath som drosse and therfore Gentle Reader I will not excuse this Booke of faults such as it is I lay it open to thy view wishing thee rather with the Bee to gather honnye then with the Spider poison not that the Flowers of this poore garden include any such danger but that the mind of rhe beholder if not rightly tempered may like the Spider turne that to poison which a better disposition digests for honny I will hope the best and so farewell Nihil tam probe quod non vellicare malignitas The Anathomy of Sin discouering the whold bodie of Imperfection and pollution THat captain that looks for victorie will striue to knowe the number strength and fortification of his enemies the better to prepare his force against them the like may be saide of a Christian Souldier in the conflict of this life when he once perceiueth the sleights and oppugnations wherewith his enemies the world the Flesh and the Diuell astaile him hee will prouide himselfe accordinglye to withstand their violence This cannot better be performed than by consultation first to vnderstand what sinne is and the diuers braunches thereof and then to bee well acquainted with his opposites What Sinne is SInne may bee definde to bee the transgression of the Lawe his Capitall heads are in number seauen namely Pride Couetousnesse Luxury Enuie Gluttony Wrath and Idlenes which are auoided by seauen contrary vertues as humilitie liberalitie Chastitie Charitie Abstinence Patience and Deuotion Thus knowing what sinne is wee must next seeke and study how to shun it which cannot better bee effected then by learning how to detest it How to detest Sinne in general COnsider that it is as venemous as Hydra as prodigious as the head of Gorgon as infectious as the bloud of Nessus as fatall as the Night Rauē as loathsome as the Leprosie as full of torment as the heart of Titius as greedie as the Iawes of a hungrie Lion and as deuouring as the deepe sea Beside all this the World erected to vs for a blessing through sin becoms a cursse that created to the Image of God thorough sinne we are made as ouglie as Diuels that so often as wee sinne wee strike our maker on the face finallie being adopted heires of heauen thorough sinne we are cast out as bondemen for hell How to auoide Sinne in generall THe first remedie against sinne is pouertie because Riches are the Winges and armes of Concupiscence which being clipt and restrained by want wee cannot so easilie flie into the bosome of pleasure nor apprehend her dalliance prouided that it be true and godlie pouertie which neuer diuerts from Faith vpon anie extremitie whatsoeuer The second remedie is comtempt of the World least opening our eares to the vaine praises of mens lips or aduanced to sudden honour and estimation our hart sucke in the poison of selfe conceit whereby we thinke our own excellencie a sufficient dispensation for sinne The third remedie is to make election of such a State of life as offereth the least occasion of il for whosoeuer followeth the common course of the World can hardlie performe anie action tending to the sinceritie of life The fourth remedie is the auoiding of peruerse companie for the wicked will infect the godlie as one bough of a tree being set on fire consumeth the rest The fift remedie is to shun the opportunity of time and place as he that sees not riches nor commes into the house of Luste is lesse troubled with their seuerall temptations The sixt remedie is the breath of often and deuout praier which like vnto a sharpe Northeast wind nips sinne in the verie springe and blossome of his strength The seuenth remedie is tribulation and aduersitie for as blacke pitch being brused becomes white so the spots gotten by sinne are purged cleane away by tribulation The eight and last remedie is a continuall meditation that wee muste all once die and after come to iudgment where euerie one shall bee rewarded according to his works they that haue done well with eternal happinesse and they that haue done ill with torments that neuer shall haue end Of vertue in generall VIrtue is a proportion and vprightnesse of life agreeable to reasonne and consisteth in mediocritie as Vice doth in excesse or defect It is neither subiect to Fortune sclander sicknesse olk-age aduersitie or tyrannie Of vertues there are two kindes contemplatiue and morrall contemplatiue which is a quiet and setled beholding of all those good things gathered together by reason and approoued by iudgement and morrall which consisteth in the practise and dispersing of those good thinges to the benefite of humane societie so that it is not sufficient to thinke well but to doe well And the bodie of vertue is of that nature that it must be complet not found of one lim and lame of another For if either chastity shall be without humility or humilitie without chastitie when god doth as well detest pride as vncleannes by what meanes shall proud chastitie be acceptable in his sight or vnclean humility good things are not pleasing to God which are spotted with the commixture of euill as for example to liue soberly and to be asleepe to good workes or to execute good works and liue licentiously are both vaine Therefore the tree of vertue muste florish in euerie brāch In which sence it will be as a shelter in time of necessitie and a hauen of peace to the conscience Nowe to the particuler weapons wherewith synne assaileth the sacred person of vertue Of vice in particular and first of pride PRide is saide to be the tympanie of the soule because it is a puffing vpp of the heart and mind proceeding frō the opinions of some good thinge in vs more then in others The roote of pride is riches Nobilitie Fame Knowledge Strength Honor Beautie good successe Delicate feeding fine clothing Health sharpenesse of wit and such like His companions are Enuie Anger Impatience Indignation Selfe-will Obstinacie c. Pride is said to be full of Enuie because the proud man thinketh himselfe onlye the worthiest and that euerie mans greatnesse is a hindrance to his Of Anger by supposing himself neuer so well thought of as he deserues Of Impatience in that hee will not suffer himselfe to be reproued but will haue his vices accounted vertues and looke to be commended for them Of Indignation as esteeming in cōparison of himselfe euerie man vnworthy of any good that befals him Of Obstinacie by stiffely holding of his owne opinion notwithstanding anie authoritie or proofe alleadged to the contrarie Those men are most subiect to pride that are most rude most abiect moste inconsiderate moste hastie and head-strong for such as are
them as when the Lorde for their rebellion against him determined to cut them off Moses rather besoght him that his name might be wipte out of the booke of life then any such harme should befal that people Dauid a man chosen of God and an anointed king euen in the midst of his guard and men of warre suffered a base fellow to reuile him and throwe dust in his face Finally let vs alwaies obserue this one rule that when soeuer wee finde our hart kindled with anger we deuise some meanes to prolong the time before we strike or make reply as Theodosius and other vertuous men haue done that would either reade the Alphabet ouer play vppon some instrument or make a certaine space before they would reply vpon their offenders and by this meanes as they so shal we the more easily subdue and vanquish this wilde and sauadge passion Finis Wrath. Of Sloth SLoath may be called the lethargie of the soule being a lither deiection of the whole man from the laudable exercise of virtue so that in a māner he becomes sencelesse but in truth altogether vnprofitable There are eleauen branches of sloth protraction Remisnes Negligence improuidence indeuotion sluggishnesse pusilanimity irresolution disperation misprision of time and omition Ptotraction what PRotraction is that defect of minde which when a man is to enterprise or take in hand some good woorke or other makes him defer the time and vse much delay ere he attempte it and this is the fault of those that know that with out repentance we shal die in our sinnes and yet defer their amendment of life from day to day Remisnesse what REmisnesse is where hauing begun a good woorke wee quicklye are mooued to leaue it off againe and this is the fault of such as entring into religion and resoluing vppon a Godlye course of life by the vaine inticements of the worlde or the corrupt pleasures of the flesh fal to their old bias again Negligence what NEgligence is when we enter vpon a good worke and proceede in it but without care whether it bee well done or no and this is the fault of such as are content to come to church to pray heare sermons and giue to the poore but doe it more for fashion sake and feare of punishment then vpon any true zeale or labour not effectually to deserue the name of Christians but thinke it sufficient howesoeuer they performe the outward ceremony Improuidence what IMprouidence is when a man doth not prouide aforehand against that which is like to happen but standeth still or spendeth the time carelessely till an inconuenience take hold vpon him and this is the fault of those that neuer forsake sinne till sinne forsakes them nor haue anye thought to liue well vntill they see they must die presently thinking their rotten old age sufficient for God whereas they haue spent their lusty youth in the seruice of the diuell but there are fiue reasons to moue vs to beware of improuidence that wee defer not our conuersion to virtue and godly life The first is induration for that olde age hauing a long time continued in the custome of vicious life like a stiffe tree is hardly bowed or brought to better order The second is the longer a man abideth in sinne the greater will bee the burden of sinne the greater the burden of sinne is the more hardly will he rise from vnder it especiallye considering his chiefe strength and vigour is before wasted and consumed The third the more strange we are to virtue and godlye life the larger expence of time wil be required for our entertainment and familliar acquaintance so that hauing alyenated our selues all our life time death in our olde age layeth hold vppon vs before wee can put foorth our hand to apprehend the benefit of her presence The fourth the difficulty and vnaptnesse vpon our death bed to turne vnto the Lord by reason of the torment of sicknesse the care of our goods the clamour of wife and children and the terror that death brings with him The fift because at the houre of death the diuel is more ready to assaile vs thē at other times knowing that if he then faile his pray is euer after past recouery and we then most vnable to resiste Indeuotion what INdeuotion is the spiritual drouzines of the soule when neither through weaknesse or wante of power but by a certaine wearisomnesse in the execution of good workes we cast them behinde our backes and leaue them vndone and this is the imperfection of those whose faith is wauering and inconstant loosing the heate and vigour thereof Sluggishnesse what SLuggishnesse is a kinde of heauy and lumpish vnwillingnesse to any good or commendable practise and it is of two sorts corporall or spirituall corporall sluggishnesse is when we had rather indure any necessity thē by industrie to paine the body for the auoiding thereof Spirituall sluggishnesse is when we had ratherlie walloing in the pleasures of this life though to our destruction then wander thorough the thorny and bitter path of affliction though to our eternall happinesse and this is the falt of those that so their bodies be secure and at ease haue no further care but thinke all thinges well with them Pusillanimity what PVsillanimity is a faintnesse of heart whereby we become slacke euen in things which we are sufficient able to performe And this is the fault of such as hyde their tallant or shrinke backe from the waye of virtue because they presume it is to hard for them to folow and so consequently fall into distrust of the helpe and assistance of God The cause of Pusillanimity THe cause of pusillanimitye is feare which is of two sorts one good the other bad Good feare what To stand more in awe of blame reproch and dishonour then of death or griefe Bad feare what BAd feare is a false opinion of euill imagining it to be greater thē it is and this is of two sortes first when the soule thorough a cowardlye dispotion bocomes ydle dead and void of euery good effect Secondly when the wicked through horrout of paine and punishment and not for loue of godlines are bridled and restrained from their villanies Irresolution what IRresolutiō is a hanging of the mind between two opinions now determining this now that yet in the end attempteth nothing at all And this is the fault of such that would faine inioy the blessednesse prepared for true christians and yet are loath to forsake their carnall affections like the yong man in the gospell that came to our Sauiour with a desire to obtaine heauen but when he was bid to sell all hee had giue it to the poore hee went away very sad and pensiue making no reply whether he woulde at such a rate purchase the kindome of heauen or no. Desperation what DEsperation is a kind of sloth where by the soule waxeth fainte vnder the burden of sinne or of anye good woorke and thinketh there
and like a Lampe to giue light vnto them doth notwithstanding suffer himselfe to be made seruyle to such vyle and abiect thinges as are sensuality ignorance concupisence and other like effectes wrought and brought foorth by Vice The fourth is wealth which oftentimes makes men dreadlesse to run into vnlawfull practises for that they know they can purchase impunitie and beare awaie the matter with their monie but this proceedes from the corruption of the age wherin they liue for if there were no bribe-takers there would be no bribe-giuers The fift and last is close conueiance manie thinke because they can hide their vncleanesse from the eye of the world and so escape the temporall pūnishment that therefore they are safe and need not feare to wallow in their vices but I would wish thē to cōsider that although their clossets and secret corners are hid from the world yet not onlie those places but the very reines and center of their hartes lies open as noondaie to the sight of God who wil one daie become a sharpe censurer of their secret filthinesse Vertues first issue THe first issue that vertue makes is twofold Theological and Morall Theological spreads it selfe into three braunches Faith hope and charitye Morrall into foure Prudence Temperance fortitude and Iustice And from these as from so manie liuelie and euer flowing fountaines doe issue and proceede all kinde of duties required of vs either towardes God towards men or toward our selues What Dutie is DVtie is the bond or obligation of the soule wherby we are inioind cheerfully and willingly without force or constraint to be to euerie one that which we should be and that which we are borne to be namelie that we should be holie to God righteous to the world and sober to our selues The performance of which dutie in these seuerall points makes our life perfect acceptable but failing in any one of thē we fail in that for which we were created and so consequentlye shall neuer attaine to that end and soueraigne good for which these dewties were appointed namely eternall happinesse Therefore it is a fond opinion of those men that thinke al is well with them when they haue well prouided for themselues a further charge is laid vpon them they must also be carefull for others and labor so far foorth as in them lyes for the common good and profitte of all men For he liues moste orderlie and moste happelie whoe as little as may be liueth to himselfe and he moste disorderlie and most cursedlie that liueth onely to himselfe and hath regard of nothing but his owne profit The subiect of Theologicall Vertues THe subiecte wherein Theologicall Vertues abide are the faithfull hearts of Christians onelie for no man can be saide to haue Faith or Hope in that sense as the holie ghost prescribes but such as are ingrafted in the promises of God thrugh Christ The Pagan Phylosophers had some slight knowledge of Charitie and the vse thereof in that they had a care to preserue humaine societie but to say they had either Faith or Charitie after that manner as is required at our handes were most absurd considering they neuer so much as dreamt of anie Messias or resurection of the bodie How Pagans may haue Faith FAith is diuerslye taken firste in the Hebru tongue it is put for veritie and truth Secondlie in the greeke wherein the Apostles and Euangelists writte for perswasion Thirdlye amongst the Latines it signifies a constancie which men obserue in their words and promises of which we wil speake hereafter Fourthly according as it is effectuall to saluation the holye scriptures call it the ground of thinges which are hoped for and the euidence of thinges which are not seene Hebru 11 1. that is Faith is an assured confidence of the accomplishment of gods promises made vnto vs in Christ Iesus As it is thus taken it hath no residence in the breasts of Pagans but as it is vnderstoode the other three manner of waies it may bee as well in them as in vs. Two sorts of christian Faith THere is first a iustifieng Faith effectuall and accompanied by good works not that good works are the merits or any cause of our saluation but that they doe necessarily followe faith as the fruites and declaration thereof for if we shoulde attribute any parte of our saluation to our owne merits then were not our redemption of the free grace of God but of desert as is in the epistle to the Romans 4. chap. to him that worketh the wages is not counted by fauour but by debt Againe Gen. 3 10. The workes of the Lawe are vnder the cursse but he that beleeueth in the sonne hath life euerlasting Iohn 3 36. Therefore faith onely iustifieth though this faith be necessarily accompanied with good workes Secondly there is another kinde of Faith which only consisteth in word without any desire to expresse the same in action as there bee many that will say they beleeue in God and they beleeue his word and they tremble at his iudgements but to be mercifull vnto their brethren to relieue the poore or helpe the fatherlesse or widdow that they either care not for or think to be no part of their dutie but this a dead faith an vnprofitable faith and such a faith as the diuell himselfe hath Ia. 2.17.19 How Faith is in vs. FAith is in vs neither by nature for by nature we are the sons of wrath and destruction nor by rewarde for then might Symon the sorcerer haue purchased it with monie Act. 8.20 Nor by our own industrie for though Paule plant and Apollo water it is God that giueth the increase 1. Cor 3.6 But by the spirit and free gift of god and by the meanes which he ordaineth for vs to receiue the same gifte which is by the hearing of his worde preached and taught vnto vs. The opposite to Faith THat which standes against Faith is infidelity and Atheisme which is of foure sortes The first is of those mē that thinke there is no God at all but that the world is gouernd by the course of nature had neuer beginning nor shall euer haue end The second is of those that although they can be perswaded that there is a God yet they will not beleiue that he hath anie respect to the actions and course of mens liues The third is of such as beleiue after a sort there is a God and that by his prouidence all thinges are gouerned but will not be perswaded there is anye iudgment or resurrection of the body after this life The fourth and last is of those that beleiue there is a god the creator guider and gouernor of all thinges that weighes mens actions and shall sit in iudgment vpō thē at the general day of resurrection but yet in their manner of conuersatiō throgh their sins wickednes they seem to deny all this and such kinde of Atheistes may the best Christians be for there is none that doeth