to the conscience For in euery action which wee doe not performe with firme stedfastnesse and sure constancie of purpose but with a wauering scrupulous and doubtfull minde surely we are condemned euen our owne consci-being iudge For whatsoeuer proceedeth not of fayth whereby wee approue our mindes and become acceptable before God whatsoeuer is done against the consent of conscience it is an offence and in daunger of sinne And the reason is this because that when a man doubteth whether a thing be euill or no and yet committeth the same thing being of it selfe not euill he declareth plainly that hee would commit some wicked and flagitious fact if occasion doe happen or opportunitie be offered But true godlinesse and well stablished wisedome enuironed and fenced with fayth and strengthened with the holy spirite discerneth and discusseth all things prudently and wisely and cannot abide to attempt any thing which hath any appearance of euill or which may temerate the minde or contaminate the conscience with any griefe The rewards of vertue and vice CHAP. 47. THat good wise admonition which Cate the elder was wont to inculcate and often repeate to his companions in warre that same ought to be fixed and fastned in euery mans minde and memory Vertue is eternall If with labour thou doe some excellent act and honest exployt the paines taken departeth thy honest deede remayneth Pleasure or voluptuousnes is momentanie If with voluptuousnesse any euill fact bee committed the pleasure as a thing transitorie flieth and vanisheth away soone and quickly but the lewdnesse and wickednesse as a stayne of infamy and note of reproch that cannot be blotted out abideth and sticketh stil continually A Prouerbe against thē that goe and grow out of kind Hereunto we may well referre this prouerb Hee that hath once beene a malapart iester or saucie scoffer will neuer be good housholder For he that hath once in an ignominious matter lost his good name and cracked his credite shal not easily get the commendable report of an honest man no although he wax rich or become very wealthy An exhortation of Plato vnto vertue In like maner Plato doth instigate and exhort yong men to the winning obtaining of felicity by setting before thē the image of famous vertue vicious pleasure For soone sodain repentance anguish of heart vnquietnesse of mind continual griefe sorrow doth accōpany the momētany sweetnes sweet entisements of voluptuousnes according to the cōmō saying Sweet meat must haue soure sauce But contrariwise quietnes of mind tranquility of hart safety of conscience finally sure perfect perpetuall ioy doth immediatly follow the labors miserable toyle trauaile of vertue Sentence of S. Gregory The whole effect hereof may bee briefly comprehended in this sentence That which delighteth is caducall that which afflicteth is perpetuall The beginning of all our actions must we take of God CAP. 48. The beginnings of our actions must we ask haue of God WHatsoeuer thou art minded to attēpt performe ask counsaile of our most gracious and most mighty God And if thou purpose to dilate intreat of any matter if thou goe about to administer or fulfill any offices or dueties either priuate or publike humbly and lamentably beseech his diuine power will and maiestie to inspire into thine heart by his holy Spirite those things that bee good necessary profitable and expedient vnto saluation For I am not able to expresse howe much it helpeth and auayleth vnto the happy and prosperous successe of our works to refer al the beginnings of our actions committe all our wayes purposes and desires vnto God For those things which are not begonne attempted or taken in hand with such beginning we see commonly for the most parte that they proceed vnfortunatly and vnluckely For this cause the Lord threatneth by the Prophet Esai saying Esai 30. Woe to you yee shrinking children which take counsayle but not by me which we are a web and not by my spirit By which words he denounceth vnto them vnhappy and vnlucky successe because they seeke the defence protection and assurance of their saluation from some other place and by some other meanes rather then at God his hand neither doe they aske counsaile of him nor pray and desire to receiue answere of him God gouerneth our doings to whome all thinges are subiect and in whose hand and power the domination rule and gouernance of the whole world doth consist For by him as Salom◅ sayth Prouer. 8. Kings raigne and law-makers decree iust ordinances By him princes beare rule and all iudges of the earth execute right iudgement For counsaile and equitie is his wisdome is his in his hande is all strength honour and power whereby they that haue gouernment and are set in authoritie doe stablish their dominions and keepe their subiects in due obedience God is the first principall cause of things Wherfore sith that all things are done atchieued accōplished brought to passe according to the iust iudgement good will and pleasure of God and that he is the first chiefe principal cause of things We must with most effectual praiers desire of him prosperous succes of our works we must craue and begge of him all things that be profitable and expedient vnto our saluation and necessary to the leading of our liues well and happily Which precept and document Christ doth inculcate and often beat into our mindes when hee sayth Mat. 6. Luk. 12. First seeke ye the kingdome of God and his righteousnesse and other things shall come franckly and freely vnto you and shall bee added and giuen in surplusage or ouerplus And therefore that beginning of the day is most fortunate luckie and prosperous which is commenced with contemplation of heauenly thinges with the doctrine of the Gospell with worshipping and honoring the maiestie of God The dawning of the day and betimes in the morning is the most meete and conuenient time to order dispose prepare the mind and to lift vp the heart vnto God CHAP. 49. The early morning is meet for prayer THere is no part of the day more conuenable to eleuate direct the mind vnto God then a little before day-light For then when the darknesse of the night is dispearsed the minde is the more chearefull prompt and apt to conceiue good cogitations that be conducible for health and profitable vnto saluation The bookes of the Bible doe in euery place testifie that the holy Prophets vsed so to do Dauid being wrapped in perplexity and distresse calleth on God for helpe thus Psal 5. O God thou art my God Psal 63. early do I wake vnto thee Betimes will I stand by thee wil look vp Early in the morning shall my prayer come before thee So Esai Esa 50. The Lord lifteth vp mine eare yea hee lifteth vp mine eare betimes that I may heare him at a maister
Euen so all the glorie beautie brauerie pompe pride and pleasure of this world passeth and vanisheth away like a dreame or a traunce like a phantasie or most vaine vision Therefore the earth is as it were a stage whereon euery man liuing in his state condition order and degree doth play his part Some representeth and beareth one person some another Emperours kings princes presidents lieutenants bishops Iudges magistrates philosophers learned men and all they which being placed in any degree of dignity do rule gouern the common wealth Psal 39. are not in deed those persons which in the eie of the world and light of the common wealth they shew themselues to bee neither are they in very deed indued with such good things as they seeme to haue No surely they are but plaiers vpon the scaffold for a short time yea according to this coÌ„mon saying Homo bulla they walke in a vaine shadow And therefore their felicitie Psal 39. be it neuer so glorious in the eies of men Eccle. 1. is nothing else but vanitie For the riches of this world is euen beggerie and the wisedome of men what is it else but foolishnesse 1. Cor. 1. They that take paine and haue pleasure and delectation in reading not onely the sacred monuments and holie histories conteined in the Bible but also the strange mutations alterations subuersions and ruines of the greatest Monarchies famous Kingdomes roiall realmes and flourishing common wealths and of the suddaine decay and passing away of the pompe pride of this world which prophane writers haue chronicled and left vnto their posteritie may well consider and easily see how fraile fickle and transitorie the glorie of all famous antiquities and renowmed monuments hath beene wherof nâ—… in these daies scarcely any token or memoriall is leâ—… in the worlde to bee seene which fading away of all these goodly flowers a verie learned writer in these our dayes hath pithily and pretily comprehended in this elegant Distichon or couple of verses Laurentius Humfredus in lib. de vita morte Ioan. Iuelli En fuit en non est Babylon nec Persicae pompae Nec Graecum imperium nec Latialis honos Lo Babylon was but now is not nor pompe of Persian land Nor Empire of the Greekes nor wealth of roiall Rome doth stand Eccles 10. The Lord hath cast downe the thrones of proude princes and set vp the meeke in their stead Seeing then that God hath thus cut down and ouerthrowne all the proude nations euer since the beginning of the world will he not likewise destroy that man of sinne euen the sonne of perdition which exalteth himself so high 2. Thes 2. that he sitteth as God in the templâ— of God and sheweth and boasteth himselfe that he is God Yes no doubt the Lord will consume him with the spirite of his mouth that is with his worde yes and that shortly Reuel 22. for he promiseth so and saith Surely I come quickly Amen Euen so come Lord Iesus Et citò conteras oraemus illum fumosum saeculi Typhâ—… And beate and breake downe quickely that smokie pride of the worlde Lord we pray thee And then God the father will exalt and set vp for euer and euer throughout all worldes and all endlesse eternitie the kingdome of the meeke and lowlie Prince Act. 10. euen his deare son Iesus Christ with whom is no respect of persons but among all men he that feareth God and worketh righteousnesse is accepted with him And when hee hath put downe and subdued all his enemies and ioyned his chosen vnto himselfe spiritually and corporally then will he deliuer vp to God his father that peaceable kingdome 1. Cor. 15. that is to say those whom hee hath redeemed with his owne blood Mat. 13. and they shall shine as the Sunne in his heauenly kingdome There they shall see the eternall fountaine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. Iob. 9. Psal 24. Esai 60. 1. Pet. 1. Philpp 3 1. Ioh. 3. Reuel 7. 21. Psal 91.96.121 Esai 35.49.60.65 Psal 16. 1. Cor. 15. Reuel 22. that is forme of the highest excellencie of the most principal beautitude of the chiefest goodnesse communicating himselfe with them all vnto whom things that be past do not passe nor things to come do succeede almightie incomprehensible whom the Angels desire to behold None lame or blinde none deformed or maimed shall be there Life shall be without ende loue shall not languish ioy shall not decrease nor youth waxe olde No griefe no paine no sorrow shall be felt no mourning shall be heard no grieuous thing seene no danger of sinne no rebellion of the flesh no night no sleepe the image of death no meate or drinke the helps of humaine infirmitie no trafique or marchandise no artes or sciences no money the cause of discord and the roote of all euill but all goodnesse immortall peace and perfect tranquillitie vnspeakeable felicitie the most blessed presence of the diuine maiestie shall be all in all to whom be all prayse power glorie honour might and maiestie for euer and euer throughout infinite eternitie Amen The Sanctuarie of Saluation Helmet of Health and Myrror of Modestie and good maners We must chiefely fasten our eyes vpon God through Christ and lift vp our minde vnto him CHAP. 1. From whence saluation is to be sought WHosoeuer is very desirous of his Saluation and ardently seeketh his owne safety and good state and in this his appoynted standing place of life wisheth with great watchfulnes and vigilancie and without feare and faynting to abide and stand fast against imminent chances harmes damages and inconueniences which in euery moment doo assayle vs and soone and suddainely fall vpon vs Let him fixe his eyes vpon our most gracious and most mighty God and heauenly father by Christ and haue his minde which hath flowed from this most plentifull fountaine God the fountaine of all good things continually lifted vp vnto him and me looke vnto any other nor seeke assurance of Saluation of any other but trust and leaue to him onely serue worship and reuerence him and aske of him all things necessarie to saluation through the trust and confidence of our Mediator The magnificence of God towards man And further let him diligently consider and attentiuely ponder with himselfe how great bounteousnesse God vseth towards mankinde with what ornaments and gifts of nature hee furnisheth him with what worthinesse and excellency he adorneth him vnto what renowne and honor hee aduaunceth this his workemanship compact of the earth How great benefits God the Creator of all things hath bestowed vpon man CHAP. 2. AS the forme outward fashion and shape of mans body being high and straight vpright towards Heauen The double shape of man to the end hee may learne to haue his eyes directed vnto his first beginning is goodly to behold and cunningly and comely expressed aboue other creatures so also
The holy Scripture is not without force efficacie wherewith vsing firme reasons and strong arguments and words meete for the matter hee drew mens mindes vnto the knowledge of the truth but his will and meaning is to shew that the professors of the Gospell doo not trust the force of eloquence nor win mens hearts vnto them with the sweete and pleasant allurement of words but with the Spirit and power of God Therefore Paul speaketh wisdome among them that bee perfect wisdome indeed not of this world nor of the Princes of this world that is of the Orators which are abolished and the smokie glorie of their orations is vanished but hee speaketh the wisdome of God that is secret lieth hidden in a mysterie which moueth mens minds and maketh them to regarde it effectually pricketh and pierceth their hearts more vehemētly and sharply then any humane learning doctrine decked polished with most exquisit words The word of God is of fierie force For the word of god is quick liuely mightie in operation as the Apostle saieth Heb. 4. and more piercing then any two edged sword passing through euen to the diuision of the soule and the spirit and of the ioyntes and marrom and is a discerner of the thoughts and the intents of the heart So saith God by the Prophet Ieremie Ierem. 23. Is not my word like a fier and like a hammer that breaketh the rockes Dauid acknowledged the same who in his heart felt the force and flames of the word of God saying Psalm 119. Thy word is tried to the vttermost And Salomon Prouer. 30. All the words of God are pure and cleane and a shield to all them that put their trust in him Wherefore the doctrine of Christ and Christianitie ought not to bee deemed of the ignorant as idle vnprofitable or vnsauerie seeing that it endeweth the mindes of men with such heauenly holsome and healthfull power and vertue And this is a manifest proofe and token that the holy Prophets were not voyde of learning but exactly and perfectly replenished with the knowledge of things and of words because that euery where in the Bible there be so many notable parables The Prophets indued with knowledge of things tropes metaphors comparisons figuratiue speeches similitudes deriued and taken of liuing and growing creatures and of the whole nature of things which is most large and ample whereby the preachings and sermons of the Prophets are so trimly decked and garnished The Prophets eloquent that no such thing is to be found in humane discipline and learning neither dooth there come to our hand in any place such and so great maiestie of words and sentences which may affect smite and inuite mens mindes and prouoke them to embrace such documēts perfect precepts most expediēt necessarie vnto saluation Out of what bookes we must learne integritie of maners honest behauiour and good precepts of life CHAP. 11. Instruction must begin at Christ HOw wee should leade an holy honest and vnblameable life we can be taught no way more assuredly thē by the ordinances decrees and commaundements of Christ to whome wee being first admitted and instituted made the first entrance of our profession gaue our name whose doctrine dooth more effectually induce affect moue perswade and transforme the minde of man because that the same being vttered by the inspiration and instinct of the Spirit of God hath no worldly dreggs or corruption mingled therewith nor sauoreth of old wiues superstition which is a certaine shadow an hypocritical and feined kind of religion and because most behoueably for our saluation the same doctrine is most cleerely separated from idolatrie that is to say from such adulterous counterfeit pernitious worshipping as is attributed to other more or rather then vnto God And therefore to whatsoeuer kinde of life and trade of liuing thou addictest and betakest thy selfe whatsoeuer kinde of studie practise and facultie thou takest in hand wherein thou intendest to leade and spend thy whole life exercise thy selfe in the word will and testimonies of God Tender age must be accustomed vnto the best discipline and from thy very childehoode embrace his holsome doctrine For the heart of man euen from his infancie hauing the sweete tast and sauour of the word of God and being enuironed with the safe defence thereof as with a strong munition and fortresse standeth stoutely abideth constantly and defendeth it self valiantly against al maner of euill lusts inordinate affectiōs monstrous vices For this cause Ieremie giueth holesome admonition O how good is it saith he Lament 3. for a man to take the yoke of the Lord from his youth vp For looke what way a young man saith Salomon Prouer. 22. is taught to goe the fame he will not leaue when he is old A sentence Cyprian Whereunto that of Cyprian is very like Neither suddainely nor hastily can that be shaken off which by long vse and practise is growne to an olde custome For those things which euery man hath beene wonted and accustomed vnto from his first infancie hee will not easily be drawne from them when he commeth to moe yeares And hereupon it commeth to passe that by an old growne custome there bee almost in euery place so many olde men that bee dronkards lecherous and giuen to vnlawfull lust A sentence of Iob expounded so that according to the sentence of Iob Iob. 20. Their bones are filled with the vices and vicious pleasures of their youth that is they bee wanton and serue their leawd lusts hauing no regarde either of comely behauiour or of their age so that they cannot leaue off such ill custome nor bee rid out of the snares and incumbrances of such olde long wonted vices wherewith they are intangled There be some indeede which assoone as the heate of youth is past and the flames of flourishing age are quenched doo retyre withdraw themselues frō those vices vnto which that age is wont to be subiect and reforming their maners do apply and addict themselues to a more moderate maner of life So Cicero in his oration pro Coelio saith Cicero pro Coelio There haue been many worthie and famous men both in our time and in our forcelders dayes which when as the lusts of youth were cooled and restinguished became excellent vertuous men in the full strength of their age But although we knowe that it hath happened so to some which either by griefe and yrkesomnesse of the life past or else by the motion of Gods Spirit or finally by the exhortation and admonition of their friends haue beene reuoked and brought to a better and a more temperate minde yet notwithstanding many being taken away sooner then they looked for haue beene vtterly disappoynted of the purpose of amendment of life so that such procrastination and putting off from day to day hath beene very hurtfull vnto them and the good
that is to say as an admonisher who doth stir vp quicken and as it were plucke by the care them that be rechlesse and negligent And againe Esai 26. My soule hath longed for thee in the night season yea and in my spirite and with my whole heart will I wake vnto thee betimes in the morning A place of Esai expounded By which wordes the Prophet sheweth that his whole minde and all the strength and powers of his soule his spirites both vitall and animall whatsoeuer force efficacie of nature hee hath is so fixed and fastened on God continually that no part or parcell of time passeth without remembrance of him but all his words and deedes yea and whatsoeuer thought entreth into his minde is directed and transferred vnto God In the ende of the day the minde must giue accompt of such deedes as were done that daye CHAP. 50. Of all our doings we must aske accompt of our mind consciēce REquire a reckoning of thy minde euery day at eeuen of all thy dayly affayres businesses and actions whatsoeuer hath been said or done that daye And so when the day is ended before thou committe thy selfe to rest take an accompts of thy selfe how the day hath beene passed and bestowed and aske thine owne minde What fault hast thou amended or redressed this day What vice hast thou resisted Wherein or in what parte and respect art thou become better How much is thy godlinesse increased How much hast thou proceeded and gone forward in vertue Virgil. in viro bono Wherein haue I transgress'd what hath been done in time what not Why was this deede so decent or what reason was in that What haue I left vndone why held I this opinion Which better was for me to chaunge why did compassion On needy man make some remorse discouraged mind to feele Euery day must we cōceiue purpose of amendment of life It can scarcely be tolde or expressed how caulme and peaceable the minde will be how quiet and restfull the sleepe shall bee when as by conceiuing sure purpose of amendment thou doest with such maner of thought intent and meditation driue away the heauinesse of the heart Bestow the day in honest businesses Forasmuch then as dayly actions things which we see on the day time do somtime trouble hinder the sleep men must diligently endeuour to passe and bestow the day in honest businesses so that nothing come to minde to the griefe thereof which may disquiet or trouble the night rest Let no man flatter his owne faults or diminish his euill deedes CHAP. 51. Vices must not be extenuated IF any thing be done vnwisely if any offence wilfully contrary to right reason be committed which is repugnant to honestie and comly behauiour let neuer thy mind be moued or induced to glose thine own error or extenuate thine offence with excuse For excuse bringeth boldnes to sin ministreth occasion to do the like fault again When Dauid cōsidered how great wickednesse springeth of this lewd naughtie erronious opinion of pleasing a mans selfe in his owne vices he prayeth thus O decline not my heart vnto the wordes of wickednesse to consent vnto the excusing of sinnes and vngodly works A place of Dauid expounded In which words he praieth that an euill mind a naughtie will and delight of the heart may be farre from him wherwith wicked and vngracious persons being depraued doe heape mischiefes vpon mischiefes and doe cleerely cleanse purge extenuate and diminish their mischieuous deedes and suffer not any fault to bee imputed or blame to bee layed on themselues By which blindnesse and darke dimnesse of the minde it commeth to passe that when as the minde is once enured and hardened in sinne and being accustomed thereunto hath gotten an habite therein and hath lincked it selfe with lewd lust it doth slip forward euery day more and more into that which is worse and so falleth and commeth vtterly to naught without any hope of recouery or amendment Whereunto belongeth that saying of Salomon Prouer. 18. The vngodly when he is tumbled downe into the bottome of sinne contemneth and despiseth that is to say thinketh surely and fully perswadeth himselfe that hee hath committed none offence neither is he greatly mooued or grieued with the enormitie of that mischieuous deede or wicked fact which hee hath perpetrated But as the same wise man saith Shame and reproch followeth him that is such an one Wherby he signifieth playnly that he sustayneth so great losse of his good name and getteth such a spot of infamie that it i◠hard for him euer after to winne and purchase the name and commendation of an hones◠man The minde of the vngodly is obdurated hardened in wickednes In the like mischiefe are those men wrapped which when they haue offended and are fallen into some sinne doe not acknowledge their iniquitie neither can they abide to confesse it although the torment of their conscience dooth force and compell them to make confession thereof but they hide the same in silence and in holding their peace think to couer bury al things in obliuiō A similitude of the nature of children For these men doe euen like vnto children which doe not abstaine from thinges forbidden them specially when they hope that it shall be kept secret and that their father or mother shall not know of it Whereof wee haue examples in Adam and Cain and in their posteritie vpon whome the spot of transgression is spread and transfused euen as if it were come by inheritance Therefore whosoeuer desireth to haue the happy fruition of tranquilitie of minde and to suffer no tormenting vexation thereof let him not wilfully nor obstinately deny or hide in silence those faults which he hath committed but openly shew them before GOD. The acknowledging of sinne putteth away the sin For the acknowledging of sinne and confession of the offence obtayneth forgiuenesse and by fayth in the blood of Iesus Christ washeth out wipeth away and abolisheth all the filthinesse spots and vncleannesse of the minde Concealing of a fault in silence aggrauateth it But keeping of silence and shrinking backe from such confession doth exasperate the euill and aggrauate the crime and maketh the cause of the guilty person to bee worse Whereof Dauid hauing proofe and experience in himselfe sayth Psal 32. Because I held my peace my bones are waxen olde when I cryed all the day Payne and grief which he could not indure cōpelled him to crie and wayle but it cōstrayned him not to make confession of his sinne Gods facilitic and readines in forgiuing yet notwithstanding by and by after he purposeth and intendeth to disclose and open vnto God his offence that he hath committed whome he vndoubtedly knoweth to be inclined prone and ready to forgiue sinne when any man repenteth from the bottome of his heart and detesteth his euill life Therefore taking
coniuring or rather mocking delusion was endammageable to them For hee that was possessed of the Diuell preuailed against them The coniurers rent torne and ranne vppon them and rent and wounded them so cruelly that they were constrayned to saue themselues by flying away out of the house Coniurers now a daies folish bablers and led with vaine doctrine There haue been also euen in our time certaine seely foolishe priestes who when as they being neither armed with any Faith of the name of Christ nor indewed with integrity attempted the like enterprise were derided of the Diuell and put to such shame that they were compelled to leaue the thing vndone and depart away with great feare and trembling But if any man will goe about any such attempt and endeuour to driue out euill spirites out of mens bodies Let him followe the example of Peter and Iohn who vsing no ambitious wordes lifted vppe the lame in this manner Act. 3. The miracle of Peter and Iohn IN THE NAME OF IESVS CHRIST OF NAZARETH arise and walke and he forthwith receiuing strength in his legges and anckles and starting vp stoode and walked and entred with them into the Temple leaping and walking and praysing God All glory is giuen to Christ Coloss 2. Heb. 1. Seeing therefore that Iesus Christ the onely begotten Sonne of God coeternall and coequall with the father in whome all the treasures of wisdome and knowledge are hidden doth rule and gouerne all thinges with the worde of his power it is meete that we conceiuing and reposing our whole trust and confidence in God through Iesus Christ doe by his power mighty operation aide and protection resist and withstand Sathan sinne hell and whatsoeuer other thinges are malicious aduersaries and hurtfull vnto man For as Saint Paul sayeth Ephes 1. Excellent is that greatnesse strength power and puissance which God shewed according to his mightie working in Christ when he raysed him from the dead and made him sitte at his right hand in heauenly things aboue al power and principality and dominion and abole euery thing that is named 〈◊〉 in this worlde onely but also in that that is to come Christ is the head of the Church or Congregation And hee hath put all thinges vnder his feete and gaue him the head aboue all thinges to the Church or Congregation which is his body the fulnesse of him which filleth all in all that is to say Christ fulfilleth all things in all men Christ is he by whom God fulfilleth perfourmeth and accomplisheth all thinges in all men especially in them which beleeue and trust in him and as the Apostle sayeth a little before are sealed with the holy spirite of promise who is the pledge and earnest of our inheritance vnto the redemption of the purchased and acquired possession vnto the praise of his glory Christ cōforteth and strengthneth vs in afflictions Wherefore Saint Paul who was accustomed to be exercised and tried in innumerable conflictes and was constrayned patiently to suffer and constantly to endure many assaults admonisheth al men that whensoeuer dāgers are imminēt death is threatned Sathan laieth siege and assault to the minde they resist withstand and wrestle against them with a valiaunt heart that cannot be discouraged For thus he encourageth and fortifieth the Ephesians Ephes 6. Finally my bretheren be strong through the Lord and through the power of his might put on all the armour of God that ye may stand against the assaultes of the Diuell For wee wrestle not against bloud and fleshe that is to say against fraile and dying men although euen they also sometime are malicious aduersaries but against Lordes and Rulers of the world Gouernours of the darkenesse of this world against spirituall craftinesse in heauenly things By which plenteousnesse of wordes and copiousnesse of sentences as also by an elegant Metaphor deriued and taken of the conflict and inuasion of enemies he sheweth that deuilish spirites A similitude of industry in warfare and their souldiers gard and ministers doe with marueylous craft and wonderfull subtill pollicies lay snares and go about to deceiue them which bee addicted vnto Christ and haue giuen their name vnto him Wherefore seeing that our enemies are so terrible and so full of spiritual craftines he proceedeth in his exhortation plainely to informe vs with what munition and weapons we must withstand them The armor of christian souldiers Take vnto you sayeth he Ephes 6. the whole armour of God taking example of them which being well harnessed fenced and appointed do go forth into the embattayled armie and stand readie in their aray that yee may be able to resist the aduersarie and to stand vntill all things bee perfectly accomplished and your businesse fully dispatched as they which bee not put to flight nor constrayned to turne their backes Stand therefore with your loynes girded about with the girdle of truth and hauing on the breast plate of righteousnesse and shodde with shooes that ye may be prepared and ready for the Gospell of peace Aboue all take vnto you th◠shielde of Faith wherewith yee may quench all the fiery darts of the wicked And take the helmet of saluation and the sword of the spirite which is the word of God Prayer is a good armour against the Diuell Wherunto he addeth prayers and supplications as it were succour aides and defences in the reregard or arriere band which worke such effect that wee obtaine the victory and as Saint Peter sayeth who treateth of the same matter 1. Pet. 5. that God in so doubtfull a conflict and in euent of battaile sometime so vncertaine doth renew refreshe settle stablish strengthen and sustaine them that be a little while afflicted An argument of the authority of Christ euen as it were ready to fal And sith that the authority of Pythagoras was in times past had in so high reputation amongst them that were addicted vnto him and his doctrine so greatly esteemed that it was accompted in stead of an Oracle and as it were spoken from the threefooted stoole or tables in the Temple of Apollo at Delphos so that when any man doubted by and by without any stay they obiected vnto him these wordes for perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit hee sayde it as though then it were neither right nor lawfull to repugne or reclaime the same verely it is meete right and very requisite vnto our saluation to ascribe the same honor and attribute the same reuerence yea rather farre greater vnto Iesus Christ and in affirming and defending his doctrine and stablishing the profession of Faith to make these wordes openly and clearely to sound in mens deafe and dull eares Ipse dixit must be attributed to Christ ΠΙΣΤΕΥΣΟΠΑΥΤΟΣ ΕΦΑ ΣΩΤΗΡ CREDE IPSE DIXIT SERVATOR Beleeue thou for our Sauiour sayd it For his doctrine is not mans doctrine his doctrine is not
not one things which are on the earth and direct erect al our cares studies cogitations desires and delights vnto Christ Iesus which sitteth at the right hand of God that our conuersation may be in heauē with him And for him that true incorruptible and vnspeakable treasure to iudge all these things to bee but dung Philipp 3. And for the winning of him to thinke and count al these things but losse that we may be found in him that is not hauing our owne righteousnes which is of the lawe but that which is through the faith of Christ euen the righteousnes whiche is of God through faith 2. Cor. 4. And that wee should not looke on the things which are seene but on the thinges which are not seene Mat. 6. And that like the foules of the heauen and the lilies of the field which liue and growe without care and toile of this life wee should not weary our selues in labouring for the meate which perisheth but labour for the meat which endureth vnto euerlasting life Ioh. 6. which the sonne of man shall giue vnto vs. For as the Israelites walked iourneyed and wandered in the great wildernes fourtie yeares Psal 66 107. and passed through manie probations tribulations before they did goe in and possesse that good land that flowed with milke and honie which the lord had promised and sworne vnto their fathers to giue them Euen so the same our good God which so conducted his peculier people and proued them with many miseries afflictions before he brought them to that plentifull land doth in like maner by his fatherly prouidence and fauourable protection leade vs his adopted children Galat. 4. Ephes 1. whom he hath receiued by grace through the great wide wildernesse of this wicked wretched world In which our iourney towardes that happie and heauenly countrey that continuing citie to come Heb. 11. 12. he trieth vs with manie kind of troubles and calamities Psal 66. 78. Ioh. 14. and causeth vs as the Psalmist saieth to go through fire water before he bring vs forth to that welthie place that pleasaunt land that celestiall habitation those eternall mansions that supernall Ierusalem the mother of vs all Galat. 4. Coloss 1. Act. 14. the euerlasting kingdome of his deare sonne Iesus Christ vnto which we must enter through many tribulations This is that precept which our Sauiour doth inculcate into the eares and hearts of all them which will folow him and become his true disciples Luc. 9. namely to forsake and denie themselues take their crosse paciently that is to say to suffer constantly all tribulations that the lord laieth vpon them Hebr. 12. 1. Cor. 9. And to cast awaie euery thing that presseth downe as riches cares and voluptuousnes And so abstaine that they may get the maisterie and finally so runne that in Christ Iesus they may obtaine victoriously and be crowned with him triumphantlie Vnto this continuall bickering and warfare wherein the church of Christ militant here on earth is continually exercised he himselfe being our most mightie and puissant Capitaine doth animate and encourage vs most comfortably with these wordes Ioh. 16. Be of good comfort saieth he I haue overcome the world For he hath conquered the Deuil the world sin damnation death and hell for vs and hath loosed all our sorowes Therefore this holy heauenly diuine contemplation raiseth lifteth vp our harts our cogitations our studies our sences desires and loue from vaine pleasures vnto the true and euerlasting treasures according to that effectual and pithy praier of Dauid O turne awaie mine eyes least they behold vanitie For indeede all things are vaine Psal 119. Wis 13. except the knowledge of God and most miserable are they that are destitute thereof Now as concerning the Knowledge of a mans selfe wherewith euery Christian ought to be instructed endued there is almost no naturall mortall and earthly man no not commonly among the heathē much lesse among true Christians but that by the vse of reason and quicknes of wit infused by nature he vnderstandeth and perceiueth himselfe to be created and ordeined of God to a far better happier and more excellent end purpose then all other creatures voide of reason wit iudgment ouer whiche creatures God the creator hath made and constituted man lord ruler gouernour Psal 8. And in the creation of him which as Dauid saith is wonderfull and fearefull he hath made the fashion Psal 139. forme shape of his body straight vpright towards heauen wherby he is admonished to lift vp his heart vnto heauen set his loue on heauenly things and not to fix and cast down his cogitations vpon earthly things only but to haue mind continually on that diuine Genes 1. spirituall and immortall substaunce whereof his soule is a likenes and image And to cōsider that in this his meruailous creation hee excelleth all other liuing creatures whose bodily shape is in forme prone and groueling downe towardes the earth being created and ordained vnto corruption Rom. 8. and subiect vnto vanitie and destinated to perish with the earth whereas contrariwise man is appointed and assigned thorowe faith in Christ Iesus vnto immortalitie and eternall felicitie in heauen This certaine persuasion and true opinion the poet vndoubtedly seemed to haue fixed and stablished in his mind declaring the same in these elegant verses Ouid. in 1. lib. Metamorph Os homini sublime dedit coelumque videre Iussit erectos ad sydera tollere vultus which may be englished thus God gaue to man a face on high And heauen to behold And visage straight lift vp toth ' starres Commanded him he should But whosoeuer will knowe him selfe rightly and perfectly must cōsider that mā consisteth of two parts namely the bodie and kthe soule whereof the one is subiect to corruption the other is incoruptible the one perceiued sensible thother inuisible the one subiect to death the other immortall the one a deuine spirituall and heauenly substaunce the other a grosse and fraile lumpe of earth which turneth into earth againe In euery faithfull vertuous and godly Christian the soule which is the highest or chiefe◅ part of the mind or spirite or power intellectiue being led by the Spirite of God ought to rule the body and the lustes appetites and desires therof And the bodie as a seruaunt or minister vnto his lord maister ought alwaies to be obedient to the good and godly motions of the Spirite as the Apostle teacheth saying If ye mortifie the deeds of the body by the Spirite ye shall liue And a little after he saieth Rom. 8. The same Spirite beareth witnes with our spirite that wee are the children of God So that wee haue two witnesses that is to say Gods spirite and ours which is certified by the Spirite of God which must haue domination ouer the affections lustes
symbole Sacrament and token dooth wash ouâ— wipe away and abolish the spotts and corruption of our mind by sheading his holy Spirit into our hearts by whome we conceiâ—…ing the assurance of our saluation doo boldly 〈◊〉 Abba Father Which calling on the Father with twise and double repetition of the same word is of such efficacie and so speedie aâ—…medie that it obtaineth al things at the hand of our bounteous father so that a man direct his desires and praiers his petitions and so has full sighes vnto him by Christ For hee being our Captaine 1. Ioh. 5. Iam. 1. 5 our guide our leader and onely Mediator who by his owne bloud hath deliâ—…ued and obtained grace for vs verely there is nothing that is expedient for our health safety and saluation but we haue the same granted vnto vs Praier by Christ is effectuall neither shall our praiers at any time be voyde or vnauayleable Neither are the eares of so good and gracious a Father shut vp but are open vnto their praiers for whose redemption he hath giuen and bestowed his onely begotteÌ„ sonne We must loue God first and chiefely and then our neighbour CHAP. 6. Loue towards God AS our charitie that is our entier Deut. 6. Iosu 22. 23. pure and sincere loue must most specially be shewed vttered and declared towards God to whome we owe whatsoeuer we haue and on whome all mans power and strength which consistes in the minde heart soule and spirit Marc. 12. Luc. 10. ought to be employed fixed and bestowed so consequently also towards our neighbour that is towards him that is of the salâ—er nature and condition commune and incidenâ— alike to euery one of vs our loue must be bent and directed as largely amply and feruently as euery one of vs loue themselfe so that all men willingly and gladly be diligent to help their neighbours and succour them in their necessitie and pouertie Loue towards our Neighbour with their counsaile and riches if at any time the cause so require and occasion offer it selfe which occasion a man also of himselfe ought to seeke and take to doo a benefite to his neighbour euen of his owne accord without any crauing For this is the chiefe fruite of faith and a syncere and vnfeigned testification of the true profession of Christianitie How great the louing kindenesse and 〈◊〉 affection of Children ought to be toward their Parents CHAP. 7. BVt as wee owe all things to God much â—… our countrey and friends so also wee doe owe not a little deale to our parents And albeit it is not needful exactly to prescribe what obseruance and reuerence ought to bee done vnto them for as much as it is naturall in man to haue loue and beare good will toward them that bee his owne yea euen in the heathen people Matth. 5. as Christ our Sauiour saith so that this affection although the dutie thereof bee perfourmed deserueth no praise but escheweth offence and transgression Affection of Children towards their Parents Prouer. 23. yet neuerthelesse euery one euen from his childhood must earnestly and throughly be taught this lesson to loue his parents very entirely and hartily by whose trauaile and meanes he had his first beginning of life and participation of this light so that he obey and followe their will in all things which reason induceth and equitie requireth as we reade how Christ was obedient to Ioseph and Marie his mother Luc. 2. Exod. 20. Deu. 5. Mat. 15. Ephes 6. For that naturall and louing affection obedience and reuerence which is exhibited to parents is acceptable and well pleasing to God which thing also is earnestly prescribed both in the old and new Testament A pretie learned saying is that of Pittacus the Philosopher Such rewards and stipends as thou bestowest on thy parents such doo thou looke to receiue of thy sonnes To which effect belongeth that sacred sentence of Christ hauing a further and more ample signification Matth 7. With what measure ye mete with the same shall other men measure to you Marc. 4. For by transgressing and neglecting of this precept it commonly commeth to passe that parents find their children stiffnecked stubborne and disobedient so that when they are of more age they refuse disdeigne and despise the admonitions of their fore-elders yea and that worthily oftentimes by the iust vengeance of like punishment because they shewed themselues intractable towards their elders and were despiteful against them How euery one should behaue himselfe towards his master that instructeth him CHAP. 8. Honor to be giuen to Schoolmasters EXhibite and giue vnto thy masters which enfourme and teach thee and adorne thy minde with the studies of learning no lesse honour then vnto thy parents For so the Poet Inuenal praiseth those elders and praieth that their soules flitted and departed from their bodies may haue good lucke and prosperitie because they did beare singular fauour and good will towards their masters as well as toward their parents thus he saith Sat. 7. God giue the ghosts of those old men a light thin easie ground And saffron sweete to smell therein and spring in pitcher found Perpetually because that they would haue their master be In parents steed whom to obey they compted equitie Lib. 2. cap. 10. So Fabius admonisheth schollers to loue their masters no lesse then their studies and to accompt them as parents not of their bodies indeed but of their mindes For to be borne and to be instructed are two things of like sort and condition and almost of like nature because the one doth procreate the bodie the other doth informe frame fashion the mind If therfore fathers which be adorned with the studies of humanitie Instruction adorneth the minde doo bestow and employ their diligence and labour in instructing and enforming their owne children or if they being destitute of such ayde and readie furtherance doo vse the helpe of a learned teacher for their children to attaine to wisedome and good discipline surely there is nothing can be more largely and franckly bestowed on the children for the purchasing of renowne and the commendation and ornament of vertue For by such education nurture good bringing vp the mind is not only decked and beautified with most excellent vertues to wit integritie and vprightnesse of life honest good behauiour continencie chastitie lowlinesse gentlenesse meekenesse modestie humanitie righteousnesse temperancie curtesie but also great wealth honour and preferment whereunto learning is the way of aduancement is appoynted assigned and attributed to them without their seeking yea and in a manner oft-times against their will and desire Vnto what persons in humane societie honor and reuerence must chiefely be giuen CHAP. 9. HOnour ought indeed to be giuen to euery man according to his dignitie and order Rom. 13. as S. Paule commaundeth but specially to the olde age full of yeares and hoarie haires to which
we all come soone and shortly this dutie must be fulfilled Old men must be honored So by the ordinance of God doth Moses teach saying Leuit. 19. Rise vp before the hoarie head and honour the person of the old man Lycurgus the Lacedemonians lawmaker appoynted this also to be obserued He would not haue the rich and mightie men to haue the greatest honour but the old men according to the degree of their age And surely ageâ— not more honoured in any place of the woâ—… Amongst this sort and order we must reclaâ—… and repute the Magistrate To whome honor must be giuen Rom. 13. Magistrates must be honored the dignitie of thâ— Consull or chiefe Iustice Pretor or Maior whose wise gouernment policie and authoritie is a stedfast stay to the safetie of the Common wealth by meanes wherof all the realme hath peace and tranquillitie without any section tumult or rebellion To these must we adde and accompt men that be of approoued honestie and well known and well grown in yeares or Gentlemen and Barons that come of gentle and noble house and auncestrie or them also that bee excellently furnished with the studies of good learning and thereby become worthie ornaments of their countrey But the higher dignitie and more chiefe estimation in this respect Ministers of the Church must be honored and in obseruing of this dutie doo I asscribe and assigne vnto them which labour feruently in the Ministerie and holy functions of the Church or congregation and bestowe their studie labour and trauaile in enforming the mindes and reforming the depraued manners of men So doth S. Paule pronounce the Elders 1. Tim. 5. that is to say they which giue light and ensample to their flock by sober and discreet behauiour by sage fatherly wisedome and integritie of life and doo feede the hungrie multitude with wholesome doctrine and with the pure and syncere foode of the word of the Gospell these I say Rom. 12.13 Philip. 2. he affirmeth to be worthie of double honour and all things requisite must be bestowed on them plenteously and copiously not only reuerence according to their age but also such necessarie aydes and allowances as they may therewith moderatly be susteyned and be furnished and stored with necessarie houshold substance What commoditie instruction bringeth to a man and how it must be vsed and of what manner and sort it ought to be CHAP. 10. GReat respect The good that man hath by instruction care and regard ought to bee had in what manner of learning any one is to be trayned vp Wherefore so soone as euer age is capable of discipline and apt and meet for the studie of good letters let it be seasoned and sauoured speedily with liberall and gentle Artes. For by them chiefly the nature of man is fashioned and well framed vnto good behauiour and trimly polished with the ornament of humanitie But the most conuenient commodious and prosperous beginning of trayning vp of youth is first to bring their manners into good fashion For which cause let a yong man addicted to studie first reâ—… his manners to good order and then let 〈◊〉 learne eloquence and the cunning skill of â—…tering his cogitations learnedly In Epist which 〈◊〉 Plinie saith cannot well bee atchieued wâ—… our good demeanour For better is the trâ—… and manner of liuing honestly then of spâ—…king finally and eloqueÌ„tly and the integriâ—… of life is more to be desired then the skill 〈◊〉 eloquence although indeed these two ought to be lincked together and not separate and finally the one to bee a helpe to the other In like manner may we reason perswade concerning the choyse Knowledge of things and words must be acquired discerning and iudgement of words and matters for although the knowledge of things is more to bee wished and sought then the knowledge and elegancie of words yet neuerthelesse matters must be declared with such words as are plaine manifest and meete for the same And this is the cause that the precepts documents of life which doo garnish and adorne the minde and informe and frame the heart vnto godly conuersation although of themselues they be honest and wholsome Lib. 1. ca. 1. Lib. 1. ca. 3. yet notwithstanding as Lactantius and Fabius doo affirme they haue more importance and efficacie vnto perswasion whensoeuer a plausible stile and laudable composition of words dooth illuminate and set forth to the vnderstanding of the hearers the excellencie of the matter For those things flowe into mens mindes the more effectually which are compact framed with such pith and force of words as is conuenient and bee artificially amplified with rhetoricall skill And albeit we must be so studious of words and haue so great delight therein as some that haue small skill vse to doo being destitute of the knowledge of things yet for all that it is better to ioyne prudencie and good experience with eloquence and elegancie of words and vtterance thereof least by little and little we fall to the vse and custome of such words Barbarousnesse to be eschâ—wed as are growne out of vse as are barbarous vnfit fond and strange whereby the discourse and treatise although it be pitâ—ie and sententious is rather obscured then adorned If therefore fine trim and elegant words haue no wisdome nor grauitie weight nor pithinesse of sentences in them experience and skill without eloquence is more to bee commended then babling foolish loquacitie Wisdome saith Cicero as it is the foundation of other things so is it also of eloquence Wise wittie Lib. 2. de Orat. and learned is that saying of Horace which euery man must follow in euery profession In art Poet. The Poets red doo profit men or doo delight them well And lessons good they now and then among such pleasures tell The prayse of perfect skill is his which mingleth goodwith sweete His reader he dooth greatly please and giues him counsaile meete But the sacred Scripture giuen and vttered by the inspiration of the holy Spirit needeth no such helpe of man For it delighteth draweth winneth and transformeth the hearts of men not with eloquence not with gloriousnesse of words but with a certaine secret hidden and diuine efficacie Which thing when S. Paul the Apostle would testifie and make known to the Corinthians he saith thus 1. Cor. 2. When I came vnto you and opened vnto you the testimonies of God I vsed no glorious finesse of words nor great shew of wisdome neither was my word and preaching in the entycing and perswading words of mans wisdome but in shewing of the spirit and power that your faith should not consist in the wisdome of men but in the power of God Pauls meaning is declared By which words he dooth not reiect the pithie importance of words and sentences wherewith he was pleÌ„tifully stored furnished neither doth he take froÌ„ himselfe the power efficacy of perswasion
and stretched with surfet To bee idle and slouthfull To bee weakned with immoderate carnall concupiscence Measure must be vsed in things conuenient for nature For not onely frugality by expelling gluttony cōstituteth a healthful body Exercise by shaking off idlenesse and sluggishnesse maketh it nimble quicke and liuely but also if we may receiue documentes of the kinde and naturall property of horses Virgil. lib. 3 Georg. No diligence them stronger makes and stomacke stout to haue Then from blinde loue to pull them backe and lust which they doe craue Because indeede an intemperate and libidinous youth deliuereth vnto olde age a feeble and fruitlesse body Therefore not onely in youthfull yeares but most chiefly in olde age inordinate lusts must be restrayned and the entrie into luxurie stopped which as it is shamefull for youth so as Cicero saith Loue and lust not decent for old age it is most filthy and vnseemly for olde age For as in warre and in the campe souldiers haue neede of strength haue neede of nimblenesse haue neede of valiauntnesse to suffer and indure labour and trauayle euen so in loue and in accomplishing the pleasures thereof strength is requisite to sustaine the labours of the night to ouercome and abolish the tediousnesse of matrimonie to beare and abide the conditions of a malapert wife of an imperious and stately dame Wherefore neither warre nor loue is meete for olde men because either of them caryeth with it many troubles griefes and inconueniences for the which olde age is ouer weake and an vnequall match and vnmeete to indure them The Poet Ouid hath expressed the same in elegant verse Ouid lib. 1. Amo. Eleg. 9. All louers play the souldiers part and Cupid hath his compe O Atticus beleeue mee well all louers play this part A man that able is for warre his age is meete for lust Old men forwarres both vnfit are and loue forsake they must Loue is a kinde of warfare then ye which are weake departe Defend this standard must those men which haue no fearfull heart The night the colde and iourneys long and labours full of payne All griefe endure those souldiers strong in sweete camp to remayne Moreouer who dooth not see howe vndecent a thing it is for an olde man growen our of fauour and fashion and riuelled to basse and kisse and striue to embrace like a young man When as he is vnable to accomplish the solace of marriage So sayd Sophocles well truely who being aged was asked whether he vsed the pleasures of the body The Gods forbid quoth he I haue fled far from thence verily runne away gladly from that euen as from a churlish and furious maister A man must haue respect of his estimation and good name CHAP. 30. Regard is to be had of a mans fame name and report ENdeuour by all meanes possible to bringe this to passe that thy neighbours and all they which knowe thee may conceiue a very good opinion of thee and giue laudable testimonie to thy estimation and name and finally thinke very well of thee and speake of thee to thy prayse and good credite And bee not ashamed to mark well with what perswasion the countrey men are induced and how they are affectioned in their minds towardes thee For if a man neglect and care not what euery man thinketh or speaketh of him it is not onely as Cicero sayth Cic. lib. 1. Offic. a token of an arrogant man but also of one that is dissolute So we read that Christ asked of his Apostles what opinion the confused multitude conceiued of him what reporte went of him Mat. 16. and finally what they perswaded themselues concerning the Messias not led weth ambition nor that he sought glory prayse or renowme Christ sought not the praise of the people but that he might prooue and trie them whether by hearing of so many healthful sermons and beholding of so many miracles they did thinke of him more highly reuerently and magnificently then the common people therefore he enquired and demaunded this of them to the ende he might get out of them cause them to vtter a sound profession of the fayth and might trie how much they had profited in heauēly doctrine which hath no falsehood no vanity no deceit no simulation no guile as the Pharisies malitiously surmised falsly detracted but is very expedient vnto saluation pure and sincere being spoken and pronounced of the trueth it selfe euen of the sonne of God our Sauiour so long time looked for Which when Peter by the inspiration of the higest father had in the name of all the Apostles singularly playnely and openly professed Profession of fayth and constantly pronounced Iesus the authour of all saluation and that mankinde by trust confidence in him obtayneth redemption Christ commended the profession of Peter giuen vnto him by the inspiratiō of the holy spirite and confirmeth it being grounded stablished vpon an vnmoueable foundation that it should be vnuincible inexpugnable In euery action and in all thy wordes deeds haue a care of comlynes Regard is to bee had of comlines decencie and remember what is most decent seemely for this doth the regard of honesty require Wherupō ariseth that preatie prudēt prouerbe The chiefest part of any art is to do that which is decēt to wit that which is fit for nature cōuenient for the wit natural inclinatiō Howe and by what means glory is to bee sought attained and meet for the maners conditions The readie easie speedie and short way to the atteyning of perfect permanent renowne is to be such an one and behaue thee selfe so as thou wouldest be accompted wherof by the waye Horace giueth aduertisement Horat. lib. 1. Epistol 7. Thou shalt liue well if thou haue care To be that same which thou dost heare that is to say such an one as thou art said to be and as thy neighbours and countrimen testyfie of thee Which if they thinke accompt thee to be an honest innocent and true meaning man then indeede thou doest wel so that thou doe not play the hypocrite and false dissembler nor deceiue them with a colour shew add pretence of honesty as some players do in their counterfayt apparell visours and visages which at the first view appeare to bee of approoued honestie when as indeede they are turne-coats variable inconstant naughtypacks Pers Sat. 5. For being trimmed outwardly on face they hide in heart An olde and naughty crafty minde a wilie foxes parte The sure reward of silence Remember that there be two singular vertues by which young men are wont chiefly to be commended namely faithfulnes and taciturnitie to the which if shamfastnes be adioyned being an amiable colour of young striplings age adorned with mixture of redde and white being as it were therwith cōmendably decked there is nothing surely can be added to the ornament