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A13314 The hauen of pleasure containing a freemans felicitie, and a true direction how to liue well : profitable and del[i]ghtfull to all, hurtfull and displeasing to none, except it bee to such pecuish dames as do either foolishlie reiect, or carelesly neglect the dutie of chast matron[e]s / gathered out of the best approued authors. I. T. 1597 (1597) STC 23621; ESTC S1650 98,226 170

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terror and feare driuen from the minde the feare of death shaken off hurtful thoughtes dispearsed and made to vanish and the minde getteth tranquillitie and peace of conscience so that nothing can happen vnto vs to make vs afraide if God the father through Iesus Christ vphold vs by his spirite Wherefore our soules must be lifted vppe to the liuing God thorough the guide of his son and whatsoeuer we determine to take in hande wee must remember to doe it in the power of that wonderfull name Iesus Math. 28 Mark 16 Actes 2 for to him is giuen all power bothe in heauen and earth neither is there any other name vnder the sunne that bringeth saluation the which is terrible to the wicked fearefull to the diuels but to those that trust in him power Acts 4 1 Cor. 1 vvisedome saluation life and resurrection who is appointed of God to be the iudge both of the quicke and dead euen Christe Iesus the faithfull witnesse the prince of the kings of the earth Apoc. 1 Acts 10. whoe loued vs and washed vs from our sinnes by his bloud To him as Peter saith in the Actes of the Apostles do al the prophetes beare vvitnesse because who soeuer beleeueth in him shall receiue remission of his sinnes in his name Iohn 1● This is the life eternall which testimonie Christe giueth to his Father that they may knovve thee to be the onelie true God and him whom thou hast sent Iesus Christ in vvhome is all the povver of the Godhead and whatsoeuer wisdome may be ascribed and giuen to God Seeing therefore that this name is so renowmed holie and of such maiestie and power wee muste diligentlie take heede vvee vse it not vnreuerentlie and in vaine as those ridiculous exorcistes do who with certaine ceremonies and conceiued wordes assaying by the abuse of the name of Iesus to caste out the euill spirite to their owne profite and ostentation by vvhich name Paule wrought miracles haue caste themselues into great peril Actes 19 and their adiuration or rather mockerie was hurtfull to themselues for the possessed of the Diuell ranne on them and cruellie rente them so that they were glad to betake thē to flight There haue bin also massepriests in our daies whoindued with no faith in the name of Christe nor with any good maners haue attempted the like but haue beene so mocked and shamed by the Diuel that leauing their businesse altogither vndoone trembling with greatfeare haue been constrained to depart But if any now wil go about to bring such a thing to passe and to cast euill spirites our of the bodies of men let him follovve the example of Peter and Iohn who vsing no ambitious words raised the lame after this sorte In the name of Iesus Christe of Nazareth rise vppe and vvalke Actes and hee presentlie his feete and legges vvaxing strong leaped vppe and walked and entred with them into the Temple leaping and walking and praising God Seeing then that Iesus the onely sonne of God Col. 1 Hebru 1 coequall and of like power with the father in vvhom are hidde al the treasures of vvisedome and knowledge dooeth guide all thinges by the worde of his power it is meet wee put and place all our trust in God thorough Iesus Christ and that by the power and strength of him wee resist Sathan sinne hell and al things whatsoeuer are hurtfull to man But excellent is the greatnesse strength povver and fortitude which God according to his power shewed in Christ as Paule saith when he raised him from the dead and made him to sit at his right hand in the heauen aboue all power principalitie and rule aboue all that is named not onely in this worlde but also in the worlde to come and hath put all things vnder his feete and giuen him to bee chiefe of all thinges in his Church which is his bodie and is the fulfilling accomplishment of all thinges that is it is Christe by whome God dooeth fill vppe Ephes 1 absolue and perfect all thinges in all men especiallie in them that beleeue in him And as Paule saith are sealed with the holie spirite of promise vvhich is the pledge and earneste of our inheritance into the redemption of that purchased and gotten possession to the praise of his glorie Wherefore Paule vvho was accustomed to many conflictes and constrained to beare many proud bragges doth counsell euerie one if dangers at any time hang ouer them if Death be at hande to kill them if Satan laie siege to their mindes to striue vvith and resist him with a bolde and valiant courage for so dooth hee encourage exhort the Ephesians Ephes 6 saying That which remaineth brethren be of good courage and shevve your selues valiant in the Lorde and by the power of his strength put on all the armour of GOD that you may resiste the assaultes of the Diuell because wee must not striue against flesh and bloud that is againste weake and mortall men albeit they sometimes trouble vs but against the Princes of the Worlde the rulers of the darkenesse of this worlde against the spiritual crafte of those that flie in the ayre In vvhich plentie of wordes and varietie of sentences and that elegant Metaphor taken from a conflict and skirmishe with the enemie he sheweth that the euill spirites with their attendantes and ministers doe goe about with great crafte and vvarlike policie to beguile those that haue addicted themselues and giuen theyr names to Christ Wherefore seeing our enemies are so much to be feared and so furnished with spirituall crafte he shevveth by the waie with vvhat vveapons vve are to resist him Take saith he the whole armor of God an example taken from those that go well armed into the battaile and stande on their guarde that you may resist the aduersarie and stande to him stoutlie and effectuallie like those that shrinke not Ephes 6 nor are compelled to flie stande therefore with your loynes girte with the svvorde of truth putting on the breast-plate of righteousnesse and shooes on your feet that ye may be ready and prepared to the Gospel of peace but aboue all thinges take vnto you the shield of faith whereby you may quench all those fierie dartes of that wicked one Take vnto you the helmet of healthe and the svvord of the spirit which is the word of God to vvhich he addeth as substituted aides petitions dailie prayers who doe so execute their office that they obtaine the victorie 1 Pet. 5. And God as Peter saith arguing on the same matter in so vncertaine a conflict and as it often proues in so doubtfull euent of the battaile refresheth establisheth strengtheneth and supporteth those that are readie to bee ouercome and as it vvere brought to ruine Now seeing in times paste there was such authoritie of Pythagoras amongst his schollers and his doctrine was of such estimation that they helde it as an Oracle or as it vvere
honour who bringeth himselfe or his neighbour for there is nothing more pretious with God than man from vile deedes a life most foule and defiled from a vvrong course and is his author and leader to soundnesse of life and good manners To which belongeth that saying of Iames the Apostle Cap. 5 Brethren if anie among you straie from the trueth and another conuert him let him knowe hee hath called a sinner from death and saued his soule In al thy actions let reason be thy counseller Chap. 45. IN euerie action and in all the affaires of this life so gouerne all thinges by reason and good aduise that thou do nothing this daie whereof thou mayest repent thee to morrovv for it is a filthie and foolishe thinge to doe that which after it is finished will compell thee to say I had not thought Against this rocke thou shalt not offend if thou doe nothing rashlie and headlong but al things aduisedlie vviselie and with good iudgement leuelling all thinges by the rule of reason For so dooth Salomon teach vs vvhen he sayeth Remember the end and thou shalt neuer doe amisse And Salust sayeth rightlie Before thou dost begin any thing take aduise when thou art vvel aduised then make hast to finish it speedilie And Cicero saieth In all thinges vvhatsoeuer thou goest about bee firste of all diligentlye prepared thereto To vvhich purpose serueth our prouerbe Be not too hasty for that is doone soone enough that is doone well inough and Salomon saith Seest thou one that is hasty in his businesse there is more hope of a foole then of him Do nothing thou doubtest of Chap. 46. THou shalt do nothing that breedes a scruple in thy conscience or bringeth such a doubt that thou canst not tell wheth●r it bee right or wrong which thou goest about to doe For equitie as Cicero saith Lib. 1. O●●●● doth manifest itselfe and is ioined to vertue and honesty but doubtfulnes is neere kinsman to iniustice and all kinde of vice To which agreeth that saying of Paule Rom. 14 Blessed is hee which iudgeth not himselfe in that he alloweth that is which in any thing he doth feeleth not his cōscience bidding him stay Which sentence albeit the Apostle writ touching choise of meate and auoiding of offence at I saide before yet may it bee very fitly applied to other things For in euery action we do if it bee not in faith and constancy but in a wauering and doubtful minde we are condemned by the iudgement of our own conscience because whatsoeuer is not of faith wherewith we approue our mindes to God by the consent of our consciences is altogether vicious and sinfull For if any man doubting in his minde whether a thing bee good or bad and yet doth it hee sheweth the worlde that if occasion happened and oportunity were offered he woulde commit any notorious crime But true godlines and perfect wisdome attended on by faith strengthned with the holy ghost discerneth al things wisely and vndertaketh nothing that carrieth with it any shew of euill or may affect his minde and conscience with any griefe That there are rewardes both for vice and vertue Chap. 47. THat which Cato the wise was wont to teach his fellowe soldiours the same shoulde bee fixed in euerie ones mind If thou atchieue anie thing with great labour that is honest the labour goeth from thee but the vertuous deede abi deth with thee but if thou do anie euill with plesure as a thing of no continuance it flieth away and quicklie vanisheth but the euill and naughtie deede as a vice not to bee blotted out doth alwaies cleaue to thee To which agreeth the prouerbe Once a Iester and neuer a housekeeper For whosoeuer in a matter of discredite hath made shipwracke of his good name and honestie shall hardelie recouer againe the name of an honest man though he growe to bee rich and come to great wealth With the like reason doeth Plato stirre on young men to come to happinesse by setting before their cies the image of vertue and vicious pleasure because sudden repentaunce vexation of spirit an vnquiet minde and euerlasting griefe doe alwaies accompany the momentanie sweetenesse and inticementes of pleasure but a quiet minde rest of Spirit a safe conscience and euerlasting ioy doe alwaies follow the short labors and griefes of vertue To which belongeth this sentence That which delighteth is but for a time but that which greeueth is euerlasting A lour actions must begin with praiers to God Chap. 48. WHatsoeuer thou goest about to attempte and effect desire God almightie to bee thy counsailour So that if thou determine to take any thing in hande or if thou execute any office priuate or publike call for his helpe that by the inspiration of his holie Spirit hee may prompt and instill into thy minde that which is best and most profitable for thee For it cannot bee expressed vvhat great helpe the making of our praiers to GOD doeth bring to the beginning of all our actions Cap. 30 and to the happie successe and ende of our labours For most commonlie our labours fall out vnluckelie and vnfortunately vvhich are not begunne with inuocation From hence came that threatning of GOD by Esayas Woe to those trayterous children which take counfaile but not of me which prepare their weapons but not by mie spirit By which wordes hee denounceth an vnlucky and euil successe to such as seeke for helpe any where else then of God and take not him for their counsailor nor seeke oracles from him to whome all thinges are subiecte and in whose power the rule and gouernement of the whole worlde doeth consist For by him as Salomon sayth Prou. ● kinges raigne and law makers do the things that are right by him princes beare rule mightie men execute iustice For iustice and counsaile are his wisdom strength comlines power cōmeth frō him wherby he establisheth the kingdomes of such as beare rule and keepeth their subiects in obedience Wherefore seeing all thinges are done according to the wil and iudge●ent of God and that he is the onely cause of all thinges from him therefore must we with earnest praiers craue the happy successe of our labors and al other thinges that are profitable and necessarie to liue in perfect happinesse Which Christ teacheth vs when hee saith Matth. 6. Luke 12. first seeke the kingdome of God and the righteousnesse thereof and all these thinges shal be freelie giuen you and shal be plentifully cast vnto you for an increase And most fortunate is the beginning of that day which is taken from the contemplation of heauenly things from the doctrine of the gospel and from glorifying the maiesty of God himselfe The fittest time to frame our minds lift vp our harts to God is early in the morning in the dawning of the day Chap. 49. THere is no part of the day so fit to lift vp our mindes to God as
the gaule of their consciences there riseth more greefe and trouble and more ielousie and suspicion from an hired and time seruing lemman then from a lawful and trusty wife being maried And albeit in this estate as in many other pleasant things are mingled with sower things bitternesse with sweetenesse pleasure with sorrow and griefe with ioie and that there is in marriage no want of brawles contentions chidings iealous affections as in deed there is no estate of life whatsoeuer euery way perfect yet is there no fault to be laid on the institution of mariage For albeit many discommodities attende on this estate and great sorrow care and trouble of mind both in bringing vp their children and as Paule saith in ordering of a house 1 Cor. 5 yet doth mutual loue mittigate and aswage all these sorrowes by procreating of children according to the ordinance of God For children are a great reioicing and singular delight in marriage by whose meanes the loue of the married is increased and nourished a great comfort riseth to them both But if it happen contrary to their minds and wils that they haue no children and that they haue no hope to leaue a posterity behind them yet must the bond of mariage be kept vndefiled and the society of this life main tained one propping and holding vppe the other as fruitfull trees set in a ranke doe the vine who leaning on them and as it were marrying and fastning it tendrels to them climeth the very toppes of them and so spredeth it selfe abroad For as a vine destitute of props and bearers is weake and falleth to the ground so marriage vnlesse it be propped vp with the mutuall labour of man and wife decaieth and cōmeth to ruine And if there be any fault in this fellowship any disorder suspicious falings out discords it is rather to be ascribed to the stubborne affections of the man or the woman or both then to this holy and sacred ordinaunce for these are not the faultes of marriage but of a noughty nature and troublesome minde drawn from the infection of originall sinne from whence all euill springeth By what meanes a man forseeing death by nature may not be afraid of it Chap. 56. SEing that of all thinges in this worlde there is nothing certaine and sure but that all thinges are vanishing fraile and weake yea the moste beawtifull things that are must come to ruine there is no reason why any one should so greatlie esteeme them or so greedilie vsurpe them or be more affected to thē then necessity requireth but rather lifting vp his heart and mind to heauen should meditate and looke after thinges perfect and euerlasting For whosoeuer hath faith in GOD the Father through Iesus Christ he is led with a certaine hope and expectation of immortalitie and such a one feareth no imminent chaunces or discommodities such a one feareth no disease calamitie daunger no nor death it selfe which is greatlie feared of those that are destitute of the spirit of GOD and vvere neuer indued vvith any knowledge of his deitie For such as put their trust in GOD being strengthened by the holie Ghost doe couragiouslie and vvith stoute stomackes resiste all aduersities Rom. 8 2. Tim. 1. Galat 4 1. Iohn 4. because vvee haue not as Paule saieth receiued the Spirit of bondage and feare but the Spirit of adoption and the Spiritte of power and loue by vvhich wee boldlie crie Abba Father In this saith Iohn is our loue perfect in vs that we haue hope in the day of iudgement Feare is not in loue but perfecte charity reiecteth all feare because feare bringeth trembling and torment Wherefore to the ende wee may shake off all feare of deathe from our mindes Colos 2 and all terrours that it maie bringe vnto vs let vs cast all our cogitations hope vowes and truste on our mercifull Father and on Iesus Christ who hath reconciled vs with his bloud and hath deliuered vs from sinne and the tyrannie of death blotting out the hand writinge that accused vs whereby wee were bounde and pledged to the Diuell and as the Dutch man saieth In hem ghehouden Teghens hem verbunden that is helde fast and tyed to him But to the ende Christ might strengthen our fearefull and tymerous mindes and declare all our hope and trust to consiste in him hee saieth Be of good comforte Iohn 16 Iohn 12. for I haue ouercome the worlde Nowe the Prince of this worlde is iudged that is hee that brought deathe into the worlde is by my death ouercome beeing condemned in iudgemente and strypped of his power to hurte The Prince of this worlde commeth but hee hath nothing in me With which comfortable words hee declareth Sathan and those which are confederate with him in this worlde through sinne to haue no power either against Christ or anie of his members that cleaue vnto him and are ingrafted into him by faith These sauing and quickning speeches doe worke this in the mindes of men which doe leane vnto his helpe that shaking off the feare of death doe cheerfully arme themselues against all troubles that happen vnto them which maketh them inuincible and with bolde courage to breake out into these wordes Mine eies waite alwaies on the Lorde Psal 3. Psal 22 because hee hath plucked my feete out of the snare The Lord is my light and my saluation of whom then shal I be afraid The lord is the protector of my life whom shall I then feare If whole armies come against mee my heart shall not feare I will not bee afraid of thousandes of people that compasse me about if warre be raised against me in him will I trust yea although I should walke in the shadowe of death yet will I feare none euil Iob. 13. because thou art with me Albeit he kil me yet wil I put my trust in him that is if he set before me the shadow of death that he take away my life from me yet wil I trust in him who with his prouidence wil finde some meanes to preserue me Psal 117. Heb. 11 Cap. 17 The Lorde is my helpe I will not feare what flesh can do vnto me And that saying of Ieremy Beholde they say where is the worde of the Lorde let him come and I will not bee troubled following thee my shephearde And thou knowest I haue not desired the day of a man that is I desire helpe no where else then of thee so that I lightly regarde and nothing feare them which threaten death I am not afraide of thee which art my hope in the day of mine affliction let them feare I am nothing afraid Paul also inflamed with the same feruēcy of faith and trusting vpon the helpe of God boldly pronounceth There is nothing so horrible and fearefull that can bring a terror into godly mindes or can remooue from thē the loue and trust in God For I am certainlie perswaded Rom. ● saith he that neither
iustice temperance and familiaritie but also willinglie bringeth them or almost against their wil carieth them to vvealth dignitie and honor to which learning openeth them the waie Who aboue al others ought to be reuerenced in this life Chap. 9. SEeing that as Paule also teacheth Rom. 13 euery one ought to bee honoured according to his calling and degree so ought we chiefelie to performe this dutie to olde age whither wee all hasten to the graye headed and such as are wel stricken in yeares For so saith Moses by the commandement of GOD Leuit. 19 Before the gray headed arise and honor the person of the aged Lycurgus also the Lavvgiuer of the Lacedemonians decreed the same to be kept willing vs to giue greatest honor not to the riche and vvorshipfull but to those that were aged and stricken in yeares And surely olde age was neuer so muche honoured as then Hitherto must also bee referred all magistrates counsellers gouernors by whose wisedome and authoritie the safetie of the Commonvvealth is maintained and all thinges are gouerned quietlie and peaceablie Rom. 13 To these wee may adde all such as are of approoued honestie men of ripe age Gentlemen sprung from a good house and men indued with the studie of letters and ornamentes of learning But to such as are resident in the office and ministerie of the Church and do take great paines in framing the mindes and correcting the wic●ed maners of men to them doe I yeeld the greatest and chiefest honour 1 Tim. 5. For Paule biddeth vs account those elders worthie double honor who in grauitie for maners age for wisedome Rom. 12 13 Phil. 2 and integrity for liuing doe shine before the flock and feed them with holsome doctrine and the pure syncere food of the word of God giuing and bestowing on them all thinges more ampli●● and plentifullie not onelie reuerence in regard of their age but prouision sufficient to man●taine their liues and such things as are necessary for their houses What profit instruction bringeth to men and of what sort it ought to be Chap. 10. WE ought to haue a great regard after what sort we be instructed Wherefore when first our age is most capeable of learning and most addicted to the studie of good letters let it be aptlie indued with the noble and liberal sciences for by them is the nature of man best framed to honestie and soonest garnished with the attire of humanitie But our best lesson for instruction must begin at the framing of good manners Wherefore when a young man is prepared to studie let him first learne good behauior and then eloquence In 〈◊〉 or the art of Rhetorique which as Plinie saith can hardlie be conceiued except one be well nurtured because the manner how to liue well is of more force then the order how to speake well and soundnesse of liuing is a great deale more to be wished then elegancie of speech albeit indeed these two should be ioint and vnseparable companions and the one to be assistant vnto the other After the same sort may wee reason as concerning choice of words and iudgement of matters For albeit the knowledge of matter more then of wordes is to be wished yet must the matter it selfe bee declared in euident and plaine wordes Nowe the precepts of life which bring an ornament to the minde and instructeth it in pietie albeit they bee in themselues honest and profitable ●ib 1 cap. 1 ●●b 1. cap. 3 yet as Lactantius and Fabius saie they obtaine a greater power and for●e to perswade when their beautie is set out with the cleernesse of Oratorie For those thinges that are taught in their kind and set out with skilfulnesse of speech doe more powerfullie pierce into the mindes of men And albeit we bee vvholie giuen to vvordes as some Smatters are that are vvholie ignorant of the matter yet is it better to coine eloquence and finenesse of phrase to wisedome least old wordes that are barbarous foolish and quite out of vse doe creepe into our speeche and sentence whereby a sententious Oration is rather obscured then anie waie opened But if to picked and neate wordes wisedome be vvanting vvhereby there resteth no grauitie in the sentences blunt rude wisedome is rather to bee preferred then babling and foolishe fine speeches comm●ded For as Cicero saith Lib. 2. de or a● the foundation of eloquence as of all other thinges is wisedome And therefore excellentlie wel saide Horace which all men may follovve in their seuerall professions when hee sayeth Aut predesse volunt aut delectare poetae In arte poe Aut simul iucunda idonea dicere vitae Omne tulit punctum qui miscuit vtile dulci Lectorem delectando pariterque monendo The Poets either wish to please or els to profit thee Or iointly speake thinges that to life will fit and pleasing bee But he doth al good method keep which pleasing profit brings And which doth warne and yet delight the Reader in al thinges Novv the holy scripture inspired by the holy ghost vvanteth no humaine helpe for it affecteth not the mind with eloquence and finenesse of words but by a secret and certaine diuine power draweth and transformeth the mindes of men 1 Cor. ● Which Paule himselfe doth witnesse to the Corinthians where hee saieth When I came first vnto you and laide you open the Oracles of God I vsed no glorious wordes or brags of wisdome neither was my sermon or preaching vnto you in the perswading words of mans wisedome but with a heauenlie and powerfu●l demonstration that your saith might not stande in the wisedome of men but in the power of God By which wordes hee doth not reiect grauitie in wordes and sentences wherevvith he himselfe was plentifullie furnished neither doeth hee depriue himselfe of the force and efficacie of perswasion whereby with firme reasons and ●t words he draweth mens minds to the knowledge of the truth but would thereby warn the professors of the gospell not to trust to the force of Eloquence to draw mens mindes vnto them with inticing vvordes but with the spirite and povver of God So that by this you may see Paule speaketh wisedome with the perfectest Wisedome in deede not of this vvorlde nor of the princes of this vvorld that is of Orators who are defaced and whose finenesse of Orations are vanished but ●ee spea●eth the wisedom of God closde vppe in a mysterie which more forceablie affecteth the mindes of men and fasteneth sharper pric●es in them then any humain doctrine decked and trimmed with most curious words For the word of God as he saith is liuelie and quick Heb. 4 more piercing then any tvvo edged sworde stri●ing thorough euen to the diuision of the soule and spirit the ioints marrovv and a discerner of the thoughts and purpose of the hart For thus saieth God by Ierenue Are not my wordes as fire or a hammer that breake●h the
stones Cap 23 Psal 1.8 P●o. 30 And Dauid hee confesseth hee tried the force and flames of Gods worde in his heart Moreouer Salomon confirmes it saying Euery word of God is a fi●rie buckler to defend all those that truste in him Wherefore let not the ignorant thinke that Christian doctrine is idle and vn●auourie which endueth mens ●inds with so heauenlie and wholsome vertues For that the Prophetes of God were not vnlearned but were perfectlie taught the knowledge of vvordes and matter euen this is an argument that there are dispearst in the bible so many notable parables tropes metaphors comparisons figuratiue speeches and similitudes ta●en from Beastes and hearbes and from the whole nature of thinges dispearsed ouer the whole earth wherevvith the sermons of the Prophets are so de●ked and adorned that you shall sinde none so excellent in the vvritinges of menne neither shall you anie vvhere finde such a maiestie of vvordes and sentences that can so forceablie affect mennes mindes or stirre them vppe to embrace so profitable Doctrine Whence the soundnesse of manners and best precepts are to be sought Chap. 11. THou shalt perfectlie learne the soundnesse of manners and the most profitable waie to leade a good life out of the decrees of our Sauior Christ to whom we are incorporate and to vvhom we haue giuen our names whose doctrine doeth so much the more forceablie affecte and transforme mennes mindes in that it is deliuered by the inspiration of the holie spirite and hath no dregs of this world admixed vvith it it sauoureth nothing of old wiues superstitions which is but a shadowe and certaine shew of Religion but which of all thinges is most profitable is remooued farre from al kinde of Idolatrie that is from the adulterous and pernicious worship of anie other God Wherefore to what kinde of life soeuer thou addict thy selfe or what kind of studie soeuer thou doest enter into vvherin thou thinkest to abide and continue thou mayest exercise thy selfe in the vvord of God and in his commandements and from thy verie infancie imbrace this doctrine For the mind of man indued from his tender yeares with the word of God and defended by him as with a hedge shall boldlie and povverfullie defend it selfe againste al lustes and monstrous vices Threnor 5 Hence it came that Ier●m comfortablie saith It is a good thinge for man if hee haue taken vnto him the yoke of God from his youth For as Salomon saith Pro. 22 Looke what vvaie a young man entreth into in his youth that vvare wil he not forsake when he is old To which that saying of C●p●ian agreeeth That cannot be sodainlie and vpon a stomach forsaken which alvvaies vsed in youth waxeth olde with the aged For what thing soeuer a man vseth in his infancie the same in olde age can hardlie bee lefte off Hence comes it that by continuall custome we see so manie olde drunkards Lechers and lasciuious men ●uerie where Iob 20 in such sort that as Iob saith Their very bones are corrupt with the vices of their youth that is they haue liued so lasciuious and wanton beyond decencie and regard of their age that their vices are grovven to such a greatnesse that they can by no meanes shake them off But there are some who vvhen young yeares begin to be abated and their wanton heate is somewhat aswaged for that age to vvantonnesse is verie subiect they leape backe and giue themselues to thriftinesse and blamelesse conuersations So saieth Cicero in his Oration for Celius There haue beene many most excellent and honourable men in ours and our ancestors memorie whose lustes of youth when they began to waxe colde became in olde age men of excellent vertues But as there be manie to whom this happeneth who either are cloyed with the loathsomnesse of their former liues or by a secret inspiration from aboue or else by their friendes admonitions and exhortations stirred to more discretion yet are there manie vvhoe carried awaie headlong with their owne opinion are altogither frustrate of amendment of life so that delay to them is dangerous and the occasion of repentance profered them slippeth avvaie before such time that with the hatred of their vices they can lay hold on the profitable instructions of life Wherefore it is better all delaie set apart to bestow some labour in the polishing of our liues and in our youth rather to accustom our selues to the best waie then by procrastination delaie the occasion of a better life Ephes 5 Colos 4 The Apostle Paule vrgeth this in many places and counselleth vs in the course of this life to walke warilie and circumspectlie not as fooles but as wise redeeming the time for the daies are euill In which wordes Galat. 6 he warneth all sortes of people in this life not to let slippe the oportunity of our saluation but at all times to take it when it least an●e and to redeem it with the losse of al other things whatsoeuer least at vnawares contrarie to our expectation we chance to be ouertaken in our carelesnesse Moreouer Matth. 13 Luke 12 Christ doth also stirre vs vp in manie places awaking the negligent and carelesse to watchfulnesse diligence and carefulnesse exhorting them by manic examples to attend to their saluation as valiant and couragious souldiors who placed in their corps of guard stand alvvaies readie girte and neuer forsake their watch least anïe at vnavvares breake into the campe Cap. 2. Abacuc vseth the same metaphor saying I will stand vpon my guarde or watch tovver and I will set my foot vpon my munition and wil consider what the Lord saith vnto me Hee taketh on him the person of a vvatchmanne which secretlie obserueth the attemptes and ambushes of his aduersarie fixing his minde and cogitations vpon God in vvhose trust hee opposeth himselfe against the enemy of mankinde the Diuell and stops the entrance of him and his complices Luke 12 Matth. 24 1 Thes 5 2 Pet. 3 Math. 25. Our Sauior Christ bringeth fit similitudes wherevvith hee admonisheth euerie one of vs of our duties namelie from a guarde or scout in an army from the theefe and oppressor by night from the sodaine anguish of a vvoman in trauaile from a bridegroom preparing his mariage M●●ke 2 Luke 2. from the secret comming of a master of a samilie from the approch of vvar and destruction from famine and imminent danger from a figge tree bringing forth vvilde figs from the day of death and iudgement with manie other wherwith he plucks vs by the eares and makes vs attentiue to heare the works of our saluation We haue a notable example deliuered to young menne to frame a good life by in Christ himselfe when he was at that age vvho grevve vp both in age and wisedome before God and men vvhose modesty in good maners made him gracious and fauorable amongst al men vvhom it becommeth vs chiefly to imitate and by his example to approoue our
the dawning of the daie for after the darkenesse of the night is past the minde is more Iustie and apte to conceiue holsome and good thoughts That the holy prophets did so Psal 5. Psal 16 Cap. 87. Cap. 26 the bookes of the Bible doe euery where testifie so Dauid being brought into a strait cried My God my God early wil I awake to thee I wil stand before thee betimes and see Farly in the morning shal my prayer come vnto thee And Esay faith thus The Lorde made me listen betimes in the morning that I might heare him as a maister that is a warner which waketh the eares of the drowsie Againe my soule desired thee in the night but betimes in the morning wil I awake vnto thee in soule and spirit By which words the Prophet sheweth all his minde and the powers and faculties of his soule and spirit both vitall and animal and al that was within him to be alwaies fixed on God so that hee passed no parte of his life without the remembrance of him but referred to God all his words and deeds and eueri● thought that came into his minde Cal to mind at night the things thou didst in the day Chap. 50. CAll to mind at night all the things thou hast either done or saide the day before and before thou goe to sleepe take an account of thy selfe howe thou hast spent the day aske of thy minde what faulte it hath cured and what vice thou hast resisted which way thou hast bettered thy life what increase thou hast made of godlinesse and how thou hast profited in vertue Quo praetergressus quid gestū in tempore quid non Cur isti fac̄to decus affuit aut ratio illi Virg in vi●● 〈◊〉 Quid mihi praeteritum Cur haec sententia sedit Quam melius mut are fuit miseratus egentem Cur aliquem fracta persensimente dolorem Wherein thou went'st too far what 's don in time what not Why this thing was so comely don why reason ruld in that What thing thou didst let stip why that sentence did preuaile Which might haue bin for better chang'd pittying the poo●e Why thou wast with a contrite mind so touched with his griese For it cannot bee vttered howe quiet and peaceable the minde wil be and how sweet and pleasant a sleepe wil follow after thou hast once conceiued in thy mind a purpose to amēd thy life For with this very thought thou shalt shake off the clowdie feares of thy minde And seeing that often times the things which we haue seene and doone in the day time doe trouble vs in our sleepe let vs carefully take heede that the day be spent in honest and vertuous exercises leaste any thinge come to our mindes that may disturbe our sleepe in the night and make it vnquiet and altogether troublesome Let no man flatter himselfe in his sinne or any way seeke to extenuate his fault Chap. 51. IF thou chance to do any thing foolishlie or turne thy wil contrary to reason to execute that which is neither comly nor honest do not perswade thy mind to flatter it selfe in error or to diminish thy fault by any excuses because the excuse of sin bringeth forth boldnesse and ministreth occasion to commit the like againe Psal 140. For when Dauid marked what wickednes sprang from this fault of the minde Thou shalt not incline my heart saith hee to frame excuses with naughty wordes for my sinne In which words he praieth that a wicked mind might be far from him wherewith the wicked being indued do adde sin vnto sin diminish extenuate their faults will suffer no blame to be laid on them By which their blindnes and ignorance it commeth to passe that whē their minds are once hardned in sin are giuen ouer to euill affections Pro● 18. become euery day worse and worse til at length they fal without any hope of recouery At which that saying of Salomon aimeth when he faith The sinner ouerwhelmed in the depth of his sinne des piseth that is perswadeth himselfe he hath doone no euill neither is hee much mooued with the remembrance of his sinne but faith hee shame and confusion followeth such a one Whereby he sheweth him both to hazard his good name and also to get such a note of infamie that hee shall hardly againe deserue the name of an honest and praiseworthy man They also are intangled in the same euill who when they haue offended and fallen into sinne will not acknowledge their fault nor by any means be brought to confesse it no though their conscience like a haugman doe almoste wring out a confession yet will they bee silent and saie nothing thinking to burie al thinges in forgetfulnesse whose practise in this is like vnto childrens who cannot abstaine from those thinges they are forbidden especiallie if there bee any hope it will bee kept secret and hidde from their parentes Of which wee haue examples in Adam and Cayne and their posteritie to whome that fault is fallne by inheritaunce Therefore whosoeuer desireth to sette their minde at reste and quiet and to leaeu no tormente in their conscience let them not denie the faultes they commit nor attempt to couer them ouer with silence but let them bee anatomysed and layde open before the face of almightye GOD because the acknowledging of sinne and the confession of faultes may obtayne pardon and purge clense and purifie the minde from filthie pollutions but keeping them secret and dissembling them maketh the crime a great deale woorse The vvhich Dauid tried in himselfe saying Psal 2● Because I helde my peace my bones consumed within me when I cryed all the day The torture and torment of his sorrow and griefe made him to send out howles and cries but he did not declare or confesse his faulte yet afterwarde he thought to lay open his offence to God whom hee knew to be ready and easily intreated to forgiue sinne if hee hartilie repented and hated vice Therefore taking vnto him faith I saide quoth hee I woulde confesse mine iniquitie against my selfe and thou O Lorde hast forgiuen mee my sinne For such is the loue and gentlenesse of God towardes man and such is his mildenesse and mercie that whensoeuer a sinner doth repent him of his sinne he presently pardoneth his offences The which he declareth by Esaie in this sorte And it shal come to passe that I wil heare before they call Cap. 65 Cap. 18 and whilest they are yet speaking I will bowe downe mine care Whereby he sheweth howe prompt and ready his fauour and grace is that if a man doe but conceiue in minde a purpose of amendement of life hee presentlie forgiueth him his former transgressions for thus saith Ezech. At what time soeuer a sinner doeth repent him of his sinne I will put it cleane out of remembraunce saieth the Lorde Wee must acknowledge all good thinges to come from the Lord. Chap. 52. IF any
which healeth a man dog or those that be bitten with a mad dog which disease is not altogether vnlike those which are vexed inrage with the Diuell Rosemary purgeth the house whose roote or the roote of Hogs Fennell or Bearefoote hanged in the entry of the house chaseth away euill spirits the contagion of the plague Also Ricine which is commonly called Palma christi because the leaues thereof are like to a hand when it is stretched out doth the like So Coral Peony the Misletoe bush driueth away the falling euil if it be either hanged about ones necke or drunke in wine All which if any man thinke hee may vse in driuing away euill spirites let vanity and the superstition of the Gentiles be far from him let him vse no vaine precations or strange words which they vse for the most part who practise inchauntmentes and professe the magicall arts but let him remember that if hearbes haue any force as experience teacheth vs they haue they haue it from the Lorde For all medicines and rootes which are applied to mans body are of force not in regard of themselues but for that they are giuen of God and by his meanes haue that wholsome operation Therefore if thou do determine any thing with the helpe of hearbes trust not so much to the force of them as to God himselfe and so in expelling diseases thy labour shall haue a happy and wished successe otherwise thy good indeuors turne cleane contrarie and the end deceiue the expectation of the artificer because hee thought not on the creator of whō all thinges haue their effect or else hee wanted faith in Christ 3 Reg. 15. 2. Paca 16 Hence it came that Asa king of Iuda when hee was greeuouslie afflicted with the paine in the feete and tooke not counsaile of GOD but onely trusted to the Physition founde no helpe in their application but dyed of the gowte as the storie saieth For GOD doeth not forbid the helpe of the Phisition but that wee shoulde not trust altogither in him and haue no regarde of him which is the Authour of health and by whose gifte all thinges haue their efficacie But they do very superstitiously commit a thing not far from Idolatry Psal 7 vvho applie to inchauntments hearbs hallowed with certaine fained prayers and proceede with them to vncharme diseases for so do they apply Fearne about the summer solstice and Rue Trifolie and Veruein gathered in the beginning of the night to serue their Magicall sorceries withall wherewith they beguile the rude and vnskilfull sorte of common people and blinde their eies to get something from them and wipe them cleane of al their money and yet those vaine artificers neuer become rich This I thought good friendly reader to insert in this argument to the ende euery one may beware of those magicall in chanters and regarde from whome wee must looke for our helpe and health of our saluation contemning the vanitie and superstition of the Gentiles and by what means it becommeth vs to vse remedies prepared for vs which are plentifully granted vnto vs by the bounty of God Of the maiestie and power of God and howe many names the essence of one God diuided into three persons hath by thinking whereof mans minde receiueth peace and comfort and perfect faith towards God Chap. 59. BEcause GOD that excellent and most powerfull nature that eternall minde which is free from deathe and stretcheth it selfe ouer all is spreade ouer all and ruleth and gouerneth all thinges and indueth them with his power therefore this one Godheade for the vertue and excellencie of his workes is called by diuers names and reuealed vnto vs by manie notable termes bothe among the Hebrues and also among other nations to whome anie knowledge of his deitie happened to come So in the holie Bible hee is called Iehoua El Eloim Adonai Emanuel all which doe signifie a certaine peculiar force and vertue and do giue great power to God which hee sheweth in thinges of this worlde Wherefore when hee propounded the preceptes of the Lawe to the Iewes to bee diligentlie obserued to the ende there might bee more authoritie and reuerence added to it 〈◊〉 20 〈◊〉 5 hee saieth I am I choua the Lorde thy GOD which brought thee out of the lande of Egypt and out of the house of bondage thou shalt haue non other Gods before me By which holie and wonderfull name hee taketh to himselfe the rule and gouernement of all thinges that haue their being For seeing hee is the fountaine and welspring of all thinges in this worlde and he onely of himselfe giueth the force of being to all thinges therefore is it meete that all men shoulde bee obedient to his commaundements and submit themselues to his Lawes and looke for no other helpe of their saluation from anie thing nor turne themselues to any other God then to him that hath his beginning frō euerlasting which the Hebrues call Iehoua the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines existens and the lowe Dutch Een cewich Goddeliick wesen and wee God Therefore the name of this diuine essence is taken from manie thinges from the first and euerlasting power and force of beeing eternitie magnificence maiestie rule and empire to whome all thinges obey and by whome all thinges were made and are guided by his great prouidence Hee also taketh his name from peace meekenesse and clemencie that he vseth towardes mankinde Ose 3 Iole 2 Naum. 1 who in affliction and sorrowe craue his helpe and aide For El the Hebrue worde doth expresse the mercie of GOD ioyned with iustice wherewith hee vpholdeth and defendeth the godlie and punisheth the wicked or by putting them in feare reclaimeth them from sinne Naum. 2 Ose 11 Also from the light whereby hee driueth away the darkenesse errours and clowdes of the mind and inlightneth the ignoraunt with the brightnesse of his knowledge and trueth For thus saith Christ Iohn ● I am the light of the worlde whosoeuer followeth me shall not walke in darkenesse Also from fire wherewith hee kindleth and inflameth the godly with the loue of god linesse and indueth their minds with wholesome and linely doctrine Deut. 4 Hebru 13 Mich. 6 Ose 2 but the aduersaries and such as shewe no reuerence nor feare to God hee consumeth and bringeth to nothing as the sire doeth drie wood or straw Wherfore Moses and Paul do reuerently and religiously exhort vs to worship God to the end we may bee acceptable to him for saith hee God is a consuming fire therefore let euerie one carrie himselfe reuerentlie towardes him Then is also a name giuen vnto God from the bountie and liberality which hee vseth towardes those that are his whome hee will not suffer to be oppressed with pouertie nor pine awaie through want but prouideth plentifullie for them and aboundauntlie bestoweth all thinges needefull for their vse both externall for the bodie and internall peace and quietnesse of