Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	life_n	quicken_v	5,163	5	10.2542	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

to an old man to haue desire to that which the force and strength of nature denie him to execute What reckoning of temperance is there to be made in old men since their stomackes being weake they are the more subiect to surfet their mindes fierie and their bodies drie their substance is nothing but fume their yeres make them credulous suspicious ambicious malicious couetous and forgetfull carying them withall into euery passion of nature and that more by the furie of their age being a burden intollerable then that they waigh things according to iustice order and reason Men in many respects and at many times more light in sence and iudgement then setled in grauetie and counsell borowing credit by their yeres and wanting that experience which many young men haue of lesse continuance It is an ordinary speach with many of these old men that if they were to begin againe and that in their youth they had known that which the successe of yeres hath brought to them they would liue after an other gouernement and do otherwayes then they haue done So that for one young man that hath not done that which hee ought there be many old men that would do more if they could to whom it is proper to shew a will aboue the power and possibilitie of their bodies euen like to a Drayne Bée whose sting being shot yet he flies vp and downe homming as though he were hable to do more harme Cicero in vaine prayseth old age for his nearenesse to the other perpetuall and happie life as for the hope they haue to visite the spirites of good men alreadie layed vp in rest Seeing we sée all men eschew that iorney being more naturall to the creatures of nature to prolong life then to bee officers in that fatall visitation Yea Cicero himselfe sought to auoyde it when hée was surprised by his enemies who compelled him to goe that iorney which hee had so much commended and so litle desired It is in vaine to desire longer life when we sée nothing but present certeintie of death and yet the greatest care of olde men is to kéepe them from death and their greatest feare to fall into his handes Yea it is this care that depriues them of the residue of the felicities of this life For that the desires of the flesh are so swéeee and importunate that naturally wée desire to establish a perpetuitie of our béeing here though it bée contrary to the eternall ordinance and impossible to the power of kind and nature For by how much we séeke to make our life long by so much do wée shorten it and by how much wée thinke it encreaseth and aduaunceth by so much doth it decline and abate the lyfe of man béeing none other thing then as a bubble of water which swelling with a vaine wynd vanisheth euen when hée is at his greatest If an olde man will vse the authoritie of his age he is intollerable euery one escheweth him and of the contrary if hée play the young man he is an ill example and euery one mockes him The olde man is to do no seruice for that he hath no power neither is he to be serued for that hée is troublesome and passioned He is no companion for young men for that to his yeares belonges too great ceremonie and euen to old men he is troublesome by the very properties and impediments of his age subiect to hemming spitting coughing and many other loathsome dispositions If they bée poore their parents disdayne them and béeing rich they are thought to liue too long for their heires and successors They spend much and get litle they speake often and do seldome Yea their couetousnes encreaseth wyth their yeres which is the greatest corruption that can happen to man. So that I sée not by what reason Cicero could so much commend olde age béeing the very dregges and consumption of the life of man whom hée makes subiect to all diseases which makes mée of opinion that if there bée any age in man worthy of prayse it is more due to youth then to olde age For that the one is fayre and the other deformed the one is sound and the other diseased the one disposed the other froward the one strong the other weake And youth is apt to all exercises but the delites of age are resolued into plaintes passions and dollors So that the one being necessary the other intollerable the one full of griefe and the other frée from passion I sée no particular dignitie due to olde age other then in reuerence and much lesse how the consolations of Cicero can minister remedies since most olde men do féele their infirmities with more griefe and bitternesse then that wordes onely can giue them remedie One friend writeth to an other of the rage of Enuie and the nature thereof SVch is the infirmitie of the present season that men of vertue rising into fauour find enuie to hinder their merit and malice to minister recompence to their painefull desertes enuie being alwayes such an enemie to vertue that where it can not oppresse it yet will it lie in waite to suppresse the glory therof There is no felicitie so well assured nor estate so modest which is not subiect to the inuasion of enuie For that enuie being none other thing then a branch of iniustice it stirres vp the thoughts to wicked purposes and armes the handes to actions of iniquitie The enuious man hath no respect either to the vertue or fortune of any but to the good thinges that are in them not reioycing so much in the goods that are his owne as in the domage hurt hée doth to others his office stretching chiefely to desire that no good thing happen to an other Yea hée will not sticke to suffer hurt himselfe vppon condicion to make his neighbour féele more harme according to the Poeticall example following Jupiter disposed to suruey the estate of the worlde sent downe for that purpose one of his Aungels disguised in the fourme of a man whom he ordained to fall first into felowship with two men trauailers on the way as it séemed and in that respect not the lesse conuenient for his companie They perfourmed together many dayes iourneys wyth those delites and fortunes which happen to such as wander countreys In the end the Angell hauing drawne from them all those thinges hée required to satisfie his desire disclosed vnto them whose messenger he was and hauing power to dispose of the liberalitie of Jupiter hée sayd that for their good companie hée would giue them present recompence Whereuppon he willed them to aske what they would and who made the first demaund should not onely haue fully all that he required but the other should haue forthwith double as much The one of these two trauaylers was a couetous man and the other an enuious man betwene whom this offer of the Angell bred no small contention For the couetous

vppon the crosse he was crowned as king saluted as king and hayled with the title of king So that all these being true how coulde it stande with any congruent reason that he should abandon the crosse which brought to him so many preheminences Oh Soueraigne sauiour and loue of our soules let vs not beséech thée with the Jewes to discende from the crosse nor in the corrupt affection of the Théefe to abandon the paynes thereof But graunt Oh Lorde that with thée we may be ioyned to the crosse where let vs not require that thou geue vs to eate since in that place thou haddest but gall and for thy drinke was reserued most sharpe viniger Let vs not require garments since thou wast all naked let vs not craue libertie since thou wast bounde and much lesse haue we reason to entreate for lyfe since thou diddest not refuse the execution of death That which we haue to require of thée is that it will please thée to geue vs part and communion in this crosse since in it thou hast with such plentie bestowed thy graces for wel we know Oh Lorde that thou dost neuer communicate thy loue and affection but to such as taste in thy paynes and Passions By all this discourse we may gather what hart we ought to haue to enterprise any good worke together with what magnanimitie of courage to execute it séeing that euen when we meane to beginne to doe well Wicked Spirites are then most neare vs and readyest prepared to deceaue vs For the Fleshe doth pricke and quicken vs men drawe vs backe and the Worlde workes to our vexation and Trouble Albeit manie were the occasions in IESVS Christe béeing on the Crosse to abandon it As firste the importunityes of the Jewes the perswasions of the Théefe the bitter Agonyes of Death the sorrowes of the Daughters of Hierusalem the Scornes and Scoffes of Straungers Passing that waye and Lastely the small thankes and recompence that men attributed to him for that Passion Yet they were not sufficient to Tempt him from the Execution of his Fathers Commaundement nor to let him to accomplishe all that wherevnto his Charitye bounde him for the fulfilling of our Redemption For when he sayd on the Crosse J am a thirst it was not for any appetite he had to Drinke but he spake it rather in a vehement wyll and desire to Endure yet more for the Healthe of our Soules The good theefe rebuked his fellowe hanging on the Crosse THE good Théefe hearing the wicked discourse of his companion agaynst Iesus Christ could not but minister this rebuke Weighing saith he with the horror of our lyfe past our present estate drawing to the extremitie of death I maruel that thou hast no feare of god art wythout shame of that thou sayest séeking to Crucifye this Prophete wyth thy Tongue as these Raging Tormentors doe wyth the violence of theyr Handes Oh thou knowest not that as this Innocent neuer dyd yll to any So in thée and mée was neuer founde any Good Fewe were the Wordes which this Théefe Spoke but ryght great Mysteryes are touched in them and therefore it is néedefull that we heare them wyth grauitye and Pronounce them in Charitye And albeit it is most Sewer that GOD the Almyghtie Creator is by Power all in all thinges yet particulerlye by Grace is he more manyfested by the Hearte and Tongue of man then through any other member of the Bodye as they being the two Instrumentes where wyth we doe most serue him and oftenest offende hym For the Eyes become Wearrye wyth séeing the Eares wythdrawe from Hearing the Handes refuse to Woorke the Féete forbeare to Goe and the whole Bodye may be gréeued to Sinne But it is the Harte which neuer puttes ende to hys Thoughtes and the Tongue is Séeldome wearye of Speakinge The Good Kynge Dauid was vpright in Iudgement and founde of Bodye and yet Praying to GOD for the most part he obserued these two Petytions Cor mundum crea in me Deus and Domine labia mea aperies Wherein he required of GOD to rayse in him a Harte cleare and Innocent also to blesse him wyth a tongue that should not pronounce any thing contrary to his wil for albeit he receiued gréeffes and disquiets by his other members yet he knewe he coulde neuer be vanquished of them for that it is one principall signe that we are in the grace of god when he blesseth vs with a hart replenished with pure intentions geues vs a tongue refrained frō speaking euill yea it is a true foundation testimonie of good Christians to beléeue in God with our hart and set forth his prayses with our tongue Much was the people of Jsraell in the grace of God when by Jeremie he sayd to them Ego dabo eis cor nouum and no lesse fauoured was Ezechiell of that almightie worker of all thinges when he sayde Ego aperiam os tuum in medio eorum as if he had sayde to Israell in signe of the great amitie I haue with thée I will illumine thy harte and because thou art my seruannt Oh Ezechiell I will open thy mouth to the ende thou mayest publishe and preach my power and might For right small is the nomber of those which atteyne to my knowledge and farre fewer are they that preach sincerely my name yea albeit a man haue the facultie to read to interpreat to studie and to deliuer yet he hath not for all that the full facultie of a true Apostolyke preacher for it is no small gifte and blessing of the Lorde to know how to preach well and pronoūce his worde and will Great therefore was the liberalitie which Christ vsed on the crosse séeing that the grace of newnes of hart which he gaue to Jsraell and the spirite and power of well preaching which he imparted to Ezechiell he infused both together into this good théefe toutching his harte to make him beléeue in him and opening his mouth to the ende he might publishe and preach his name By which is happened that after the Sermons of Iesus Christ and afore the preachinges of the Apostles this good théefe was the first that preached in the Church yea euen where he was crucified in the presence of the people he magnified that which Christ did and reproued his companion of blasphemy saying Neque tu times Deum qui in eadem damnatione es I sée saith he thou hast no feare of God and art in the way to be damned therefore beholde me and thinke vpon thy selfe To teach the ignorant and reduce to truth him that is in error is a worke of charitie proceding of great bountie which was expressed in the behauiour of this théefe warning his companion to consider that he was condemned to death hauing by his side the sonne of God in whom was power to pardon his offences and withall to deliuer him from the perpetuall agonies of Hell Oh to how many of our companions and

charge of buzines in nothing must he faile that may furnish the countenance reputation of his riches lest his honor be blemished so that by the miserable qualety of this worlde men do rather accomplishe with opinion then with reason With this toyle is also accōpanied for the most part this further trouble to richmen that whē their fortune or folly hath raised them to an estate of habilitie power they had rather die then abate their pomp albeit they be sunck in substāce yet must they kepe vp saile as the saying is wash their face with faire water drie it ouer with a dishclout so that how much so euer a worldly man hath of worldly wealth in in this world yet hath he not so much but that he hath want of somthing seing that if he haue to supply his lacks he wāteth to accomplishe the desires of his prodigall youth with whom néede is not satisfyed with hauing plentie of things for that hauing aboundance he liues still in desire to haue more And suche men as they traueyle more for that that is superfluous then for that that is necessary so if they would controule that which they haue and be discrete in that which they spende they should finde that the trauell they endure is not to satiffie the necessities they féele but to accomplishe the vanities wherein they liue Riche men the more they beginne to finde out the secret and suttletie of traffyke the more doe they fall into the bottomlesse troubles thereof as to buye to sel to exchaunge to retayle on creditte yea to beguile rob deceiue and which worse is when they protest most to geue it ouer it is then they are most drowned in it So that the more they haue the more they séeke to get the more they buye the more bargaynes they make yea the more they desire the more doe they rob and yet such is their wretchednes that that which they haue seemes but little to them the little that others haue they estéeme a great deale yea being neuer satisfied they holde that they haue but little in comparison of that they desire to haue Lastly temporall riches bring with them this error that as afore we get them we haue an insaciable appetite to them so being possest of them we grow to loath them as in all other things fulnesse altereth the tast So that in getting them we passe thorow infinite passions and difficulties and hauing them we receiue with them perplexities and cares reaping of our sweat and labours a croppe of care sorrowe and anguishe By all these we may proue it a faulse testimonie of him that calleth riches goodes séeing they haue no propertie nor nature of God but worke the effect of much euill For if there be any euill in the worlde at this daye riche men doe bréede it and the poore sort endure it And therefore ryches can not bee called good for that greater is the nomber without comparison of such as being good become euell by riches then of such as being wicked are by riches holpen to be good For riches are rather the ministers of vices then of vertues and ready instrumentes to doe hurt euen agaynst those that get them with payne and trauell and kéepe them with care and cost If they be in the kéeping and power of an olde man his age will not suffer him long to enioy them and if they be the portion of one that is young they will neuer giue him rest til he haue spent them So that I may wel mainteine that they be not goods but euils not simple euils but most great and hurtful euils seing they put our bodies in daunger trouble our spirites bring gréefes to our harts oftentimes takes awaie our liues put our soules in hazard That if riches were good as the worlde sayth and not euill as all men sée there would not be areared so cruell warres betwéene Princes so many reuolts and troubles amongst estats and countries so many quarrels amongest neighbours nor so many sutes and processes betwéene bretherne amongst all which is seldome séene one man to contend with another for the correction amendmēt of his life but rather for the vsurpation of their goods possessions wher in I sée no reason to call that good which is the occasion of so many euils since that no other thinges are the riches of the world but a desire of vaine men a stumbling blocke for the wicked a limebushe for the good and a perpetuall perplexite for all sortes Let this suffize to warne chiefely such as are entred into religiō afore whose eies ought alwais to stand as a burning lamp that heauenly change which they made with the worlde that same day that they left the world entred religion wherin they exchanged pride for humilitie ire for patience crueltie for charitie He that being in religion thinkes he hath left in the world much golde siluer possessions temporall goods knows not what he hath left nor what he hath taken For in leauing the worlde he hath left but misaduenture aduersitie and in entring religion he hath chozen a lyfe of suretie for that to the good vertuous religious man it is more hard to passe one day in the world then to suffer a whole yeare in a monasterie Therfore he that wil be poore patient abstinent continent may with suretie be a member in al monasteries but if he delight in epicuritie dissolutnes impatiencie let him know that a religion well gouerned is to hungry for a glutton to seuere for him that is dissolute verie iudiciall against all transgressors For ende let all men take hede how they folow the world since it leads them out of the way let no man serue the world for that it is vnthankefull who trusts the world shal find it a traytor and who delights in the worlde shall be deceiued for that it hath allurements to intice men charmes to cast them into a sléepe which neuer takes ende till they die Such as know not the world desire it and receiue therein their distruction euen as in swéete drinke brewed suttelly which poyson men sucke vp the fatall syrup of their death and destenie But the religious men enclosed within the circuite of their cloisters ought to close their eyes from the sight of vanities let their ears blud not to be rauished with the noise charme of riches Instructions still tending to men entred religion SO good hath God bene alwayes to those whom he loueth that from the beginning of the world he hath vsed to deuide seperate them from the world from the societie of worldly things as he did by Abraham when he drue him out of Chaldee called Jacob from Sciria chused Moyses out of the palaice of Pharao by which we are instructed that with God it is none other thing to lead a man into religion then to take frō him

shall bée prepared at my table and I will béestow you in the height of my glory to the ende you may there haue the fruition of my Diuinitie This truly is a most highe and great mistery for the Apostles to follow Iesus Christ hauing abandoned parentes and friendes countrey and goods yea renounced their proper willes God thought them not worthie of recompence so much for that as for that they perseuered till the ende he sayth not to his Disciples you are onely they that are tempted but you haue remayned wyth me in my temptations Wherin he giues vs to know that in the other worlde none shall haue place at the table of God but such as perseuere in him to the end One of the priueleadges which God giues to his friendes sayth Dauid is that no temptation shall haue power to chaunge their mindes nor any aduersitie be hable to make them giue ouer the good they haue béeginne vntill the ende For that the gyft of constancie is of many desired and of few obteyned And therefore to béeginne a good worke is the custome of good men to pursue and follow it is the office of the vertuous But to leade it to his ende and effect is a pryuileadge mearly appertayning to those that be holy and Religious And to speake the truth wyth what industry so euer we enforce our selues and vnder what wéening so euer we presume yet to resist an ill we are to tender of harte and farre to moueable of condition So that right happy is it with those that shall heare Christ say You are they that haue perseuered wyth mee and therefore you are regenerate and shall enioy wyth mee for euer the perfect ioy and felicity A resolution of certayne famyliar and naturall questions wyth apparant coniectures and tokens of death I Would your importunities were as iust as my excuses are reasonable so should the contencion be easely resolued whether be greater my faultes or your complaints In him that makes request it is easie to find wordes to speake for that he speakes in desire but to whom the sute is made belongs great discretion for that all denials are hatefull not so much by the merit and consideration of the cause as for that the affection of the sutor may be corrupt Which I do not alledge here to the proofe of your fault for that in our friendship should remaine no faction nor yet to iustifie my excuses if they beare not both reason and innocencie Assuring you that séeing it pleaseth you to make a triall of my wit more for exercise then possibilitie of knowledge I wil ioyne my self to your fancie not so much for necessitie as to kéepe vse of my imperfection You aske me wherefore men containe greater corpolencie and substance of body then women I say it procedes of the heate which is more aboundant in the one then in the other For heate being of a nature td encrease and swell giues vnto men a greater perfection in stature and nature then to women whose humors being tempered with cold makes their bodies lesse substantiall and of more infirmities You would know how it hapneth that of foure Elements the fire and the aire are incorruptible and of the contrary the earth and the water are subiect to corruption To this I sayd it is of necessitie that all thinges intangled with corruption are first made colde but the fire cannot suffer cold for that it is an enemie to cold and the aire albeit sometimes bring forth cold yet it is alwayes full of fire Where the earth and water hauing their temperature of cold and heate are subiect to corruption by the nature and qualitie of their composition You aske whereuppon it commeth that oftentimes we shrinke and enter into a cold after we be deliuered of our vrine The reason is this so long as the vrine being hot remayneth yet in the bladder neither the bladder nor the partes about it can féele any cold but the bladder béeing discharged all the sayd partes are eftsones filled with an aire more colde then was the vrine for there is nothing voide in nature And that aire occupying the place of the vrine causeth naturally the shiuering and cold that wée feele You would know how it hapneth that when we fare very cold cōming hastily to the fire to séeke warmth we feele a griefe or ache in our finger endes and warming vs by leasure we haue no mocion of paine This may be aunswered by experience that when we passe out of one countrary into an other mutation is great as may be séene in trées who being plied bowed by litle and litle breake not but strayning them by force they rent in two euen so the heate that is within holdeth the cold out repulsing withall the moysture and so one contrary is resisted by an other The same béeing the cause that receiuing warmth by litle and litle the heat within comes out is not hindred by the cold which causeth the lesse sence or féeling of paine But in receiuing suddenly the warmth of the fire we do by violence draw out a great heat and by the repugnancie that it findes with the cold not fully gone bringes no small paine to the partie You aske me by what reason most women the first and second month that they are with child haue that disordered appetite to eate coales and other strange thinges The reason of that appetite is that nature hath drawne downe all the bloud of the woman to helpe to forme the fruite in her wombe Which bloud being corrupted makes also the stomacke pertaker of his vice and corruption By which occasion the stomacke being pressed with such matter so corrupt requireth all meats that are vaine lothsome ta +king his lust desire to many things according to the qualety or impression of the matter wherewith he is charged For if it abounde with an humor malancholike which is blacke it formeth an appetite to coales such like things if it suffer aboundance of sharpe fleame it bréeds a lust to thinges sharpe and eger the lyke iudgement being proper for all other humors To your demand why women and Eunukes haue their voice so small and shirle I say it procéedes of the quill or pype of their wesand which being strait cannot be enlarged by reason of the humor whereof it is full and heate onely hath power to make it wyder For as we sée out of little and small phyfes come a voice cleare shirle And out of smal trunks the lowdest sownd Euen so is it of the pype of the wesand which by reson of his subtlety is called lowd or shirle You aske me why such as conteine but meane stature are for the most parte more wise then those that haue great bodies That may be by this reason that in a little body the senses spirits are always better vnited cōpact then in a great where in a greater by reason they

and those that would can not Oh it is time you had some sence of the miseries wée féele seeing that if in reducing them thus to memory my tongue faynteth my eyes growe dimme my hart vanisheth and my flesh trembleth Much more grieuous is it to sée them in my countrey to heare them with mine eares to touch them with my finger and to tast them in my hart yea the iniquitie of your iudges is so great and the iustice of this Senate so partiall that it exceedes the facultie of flesh and bloud to endure the one and is hatefull to all good men to heare of the other And therefore in the accompt of all that I haue sayd I growe to this conclusion that one of these two thinges are to bée done eyther to chastice me if I haue lied or if I haue told truth you to bee depriued of your offices wherein for my part if you thinke my tongue hath taken an vnlawfull libertie to publish the roundnes and simplicitie of my hart I stretch out my selfe afore you in this place and do offer my head to the Axe assuring my selfe of more honour by my death then you can merit fame or renoume by ioyning so many miseries to my wretched life Here the sauage man gaue ● to his Oration leauing the Senate in such remorse for the oppressions of Germany that the next daye they established other Iudges ouer that part vppon Daunby and procéeded to punish the corruption of others for peruerting so noble a common weale Beholde here sir what holinesse flowed out of the mouth of an Ethnike from whom I wishe you wyth other iudges mercenary as you are to fetch your directions to reforme the Prouinces committed to your gouernement and with all to discouer the subtilties corruptions and iniquities of inferior officers subsisting in Cities and common weales For who would set him downe to describe faythfully the deceites the delayes the perplexities and daungerous ends of sutes he should find it a subiect not to be writtē with inke but with blood séeing if euery suter suffred as much for the holy faith of Christ as he endureth about the trauell of his processe there would be as many martirs in chaunceries and other courtes of iustice and record of Princes as was at Rome in the times of persecution by the old Emperours so that as to begin a processe at this day is no other thing then to prepare sorow to his hart complaintes to his tongue teares to his eyes trauaile to his féete expenses to his purse toyle to his men triall of his friendes and to all the rest of his body nothing but paine and trauell So the effects and condicions of a processe are no other then of a rich man to become poore of a spirite pleasant to settle into malencholly of a frée mind to become boūde from liberalitie to fall to couetousnes from truth to learne falsehode and shiftes and of a quiet man to become a vexer of others So that I sée no other difference betwene the ten plagues that scourged Egipt and the miseries that afflict suters then that the calamities of the one were inflicted by Gods prouidence and the torments of the other are inuented by the malice of of men who by their proper toyle make themselues very Martirs ⸫ ¶ FINIS Three desires amongest friends The propertie of Gods loue towards vs. That that is cōmon to all ought not to be intollerable to one Death the very effect and stipend of sinne VVhat death is All men subiect to the lawe of nature and fortune Passions of the minde cured with the longnesse of time The remedie of a heart grieued The bonde of a friend Prosperit aduersitie haue societie together by nature Men are the instruments of our owne mishapes Tirantes vse triall by armes but the iust sort referre their causes to the arbitrement of the Lawes For banished men Happie is the punishment by the which we are passed into greater perfection No fortune can resist him to whom nature hath giuen magnanimitie of minde Men not accustomed to aduersitie haue least rule ouer their passions Priueledges of banished men A Lawe to punishe vnthankefulnes by death M. Aurelius to Popilion captaine of the partes God giues victories not to such as fight most but where he loueth best Fortune is most variable in the action of warre Fortune hath a free wil to com and go when she list He bears his miserie best that hydes it most It is better to suffer that wee feare then by feare to be alvvayes in martirdome That is frank gift which is giuen without respect That man is happy that hath good desires True nobilitie depends of vertue and al other things are to of fortune Much is in the Father to make his children refourmed The lavve of Christ giues no libertie to do euill Vertue prepares vs to imortalitie To restraine punishment is a great error in gouernement Punishments for theeues VVhat is required of a iudge in matters of councell A magistrate ought rather to be terrible in threates then in punishment Math. 10. Praise of vvisdome Psal. 118. Ierom. 4. 1. Kings 16. Eccle. 3. Scilēce is a gift vvithout perill Ezech. 3. Esay 6. Gene. 4 Math. 13. Math. 5 Luke 11 Fiue iniuries don to Christ at his suffering A circumstance of the passion of Christ Malice the mistrese of iniustice Psal. 128. Psal. 12● Christ vsed most svveete vvordes when he asked pardō for his enemies Math. 27. An indiscreet demaunde of the Iewes Genes 3. Genes 7. Genes 19. Exod. 32. Ad huc carnes erant in dentibus eorū et ecce furor domini et percussit populum plaga magna Resensui quod fecit Abimelech Jsrael vade ergo et interfice a viro vsque ad muliere bouem ●ouem et Camelum c. 1. King. Psal. 50 A good praier Psal. 108. god hath made all thinges by vveight and measure VVisedome 11. A question not impertinent The solucion of the doubt ▪ God pearceth into the thoughts and intentions of men Faith is the ground of our saluation The mother of Christ Jbi fides non habet meri●u vbi humanum ratio habet experimentum God in his election maketh no difference of person age ●tates sex or calling Heare is verified the word of God that when the sinner hath contrition God will kepe no remembrance of his sinnes Math. 26 Actes 5. VVe ought to loue our neighbour for that he loueth God. He that loueth God cannot perish 2. Cor. 13. Charitas est cum diligirous Deum propter se proximū propter Deuns The man of God loues not his neighbour for any wordl● respect but for God. Psal. 119. By the death of Christ tooke ende the sinagog Christ requires not but the offering of our hart How wickedly the euill theefe spake hanging on the Crosse Neque tu times deum qui in eadem dānatione es non quidem digna factis recipimus hic autē quid mals fecit God is