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 eueriâ— 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 gestuÌ„ in tempore quid non Cur isti facÌ„to decus affuit aut ratio illi Virg in viâ—◠〈◊〉 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 pooâ—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 ameÌ„d 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 wheÌ„ their minds are once hardned in sin are giuen ouer to euill affections Proâ— 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 2â— 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
Tim â— vvhom he hath plentifullie poured into vs haue obtained grace and inheritance it is verie meete and the repairing of our saluation requireth that placing all hope and faith vppon so bountifull a father and vppon his sonne Iesus Christ whoe hath abolished death and sinne wee should submit our selues vnto him and make good our liues maners and affections to him and that vve shoulde endeuour with all puritie of heart holy and blamelesse conuersation with dailie and feruent praier to binde him vnto vs to the ende we may obtaine his grace and fauor What profite Baptisme bringeth to man and what it warneth vs to doe Chap. 5. BEcause Baptisme or the holie washing is the first entrance doore and porche into the Congregation and companie of the faithfull it bringeth vs to the truste and hope of our saluation For by faith and repentance that is the detestation of our former life our bodies being mortified and mindes renewed wee are ingrafted into Christ who vvasheth avvay clean seth and abolisheth the spottes and sinnes of our soules vvith the vse of this externall signe by pouring into our mindes the holy Ghoste vvherby the certaintie of our saluation once conceiued wee boldie cry Abba father Which prayer or inuocation beeing doubled and oftentimes repeated is so forceable and present at hande to helpe that it obtaineth all thinges of our bountifull father so that we direct our prayers vovves requests and sighes to him thorough Christ 1 Iohn 5 Iames 1. For vnder this captaine and Mediatour vvhich hath assured his Grace vnto vs with his bloud we shall obtaine all things that are profitable for vs and our prayers shall neuer returne vnto vs fruitelesse and in vaine For the eares of so bountifull a Father are not stopped at their praiers for whose redemption he hath bestowed his onelie sonne After God wee must bee charitable to our Neighbour Chap. 6. NOwe as our loue tovvardes GOD ought to be so great Deut 6 Leuit. 7 Mark 12 Luke 10 that vve shoulde ovve all thinges vnto him and that all humaine powers of our mindes and harts or soules and spirites should be poured out tovvardes him so ought there no lesse intire loue and charitie to be shevved towardes our Neighbour that is euerie one of our ovvne nature and condition then wee shewe vnto our selues to the ende all of vs may perfourme our duties cheerefullie to God And if at anie time neede require and occasion bee profered which we ought quicklie to catch to helpe the poor and to ayde him both with counsell and money For this is the chiefest fruit of faith and the moste sounde and certaine testimonie of christian Religion What ought to bee the dutie of Children towardes their Parentes Chap. 7. BVt as we owe all thinges to God many thinges to our Countrey and friends so is our debt also very great to our parentes What dutie and reuerence we ovve vnto them I need not bestow much labour to write because there is a naturall loue and good vvill ingrafted in al thinges towardes their owne yea euen amongst the Heathen Math. 5. Pro. 28 as Christ vvitnesseth yet so that albeit this affection be dutifullie performed by the heathen deserueth no praise but onelie seemeth to auoide the crime Neuerthelesse this ought to be earnestlie imprinted in vs from our very infancy that we carefullie and heartilie loue our parents by whose helpe and ministerie wee haue obtained our first entrance into this light and our beginning of life so that vvhatsoeuer reason biddeth and equitie requireth wee shoulde bee dutifull and obedient to them Luke 2 as we reade Christ was to Mary and Ioseph For pietie obedience and reuerence tovvardes our parents Exod. 20 Deut. 5 Marth 15 Ephes 5 is pleasing and acceptable vnto God the which is strictlie prescribed vnto vs both in the old and new Testament This also is a notable saying of Pittacus the Philosopher Looke what allowance thou bestowest on thy parentes the selfe-same and no better expect from thy children Matth. 7 Marke 4 And the saying of our sauior Christ serueth excellently vvel for this purpose in these words Looke with what measure thou meatest to thy parentes the â—â—me shall thy children measure to thee againe From this error and ouersight it commeth often to passe that Parents find their children stubborn disobedient nay altogither carelesse of them in such sort that when their children come once to yeares they scorn and despise their parents admonitions Marke this you that wil haue no appearancâ— of euill in your houseâ— yea and that as a iust reuenge deseruedly inflicted vpon them bicause they themselues were not humble obedient kind to their parentes before proudlie scornfullie and cruelly checking and bitterlie controlling them How euerie one ought to carie himselfe towards them that are their instructors Chap. 8. GIue no lesse honour to those maisters that instruct and garnish thy minde with learning then thou doest to thy parents For thus did Iuuenal commende his forefathers and prayed for them because they honoured them with no lesse loue and kindnesse then they did their parents saying Dent inquit Dij maiorum vmbris tenuem sine pondere terram Satyr 7. Spirantesque crocos et in vrna perpetuum ver Qui praeceptorem sancti voluere parentis Esse loco Which is word for word God grant our elders ghosts may haue light earth that wanteth waight Sweete spices and a lasting spring within their buriall potte vvhoe woulde a maister should be had in place of reuerent sire Which because it smacketh so much of Heathenisme whoe vvere woont to burne their dead corps and put their ashes into a potte I haue thought good to turne it after this sort into the best Christian sence and rime I could God grant our ancestors may come to graue in peace rest And at their resurrection with heauenliâ—â—oyes be blest Who made their sons to reuerence their maâ—sters w e like feare Which they expected for theÌ„sâ—lues how â—â—ch so â—re they were And Fabius admonisheth his disciples â—â—b 2 cap. 10 that they shoulde loue their maisters no lesse than they doe their studies and esteeme them to bee parents not of their bodies but of their mindes For to be borne and to be instructed are equals and almoste of the same nature for the one bringeth foorth the bodie and the other fashioneth the mind Now if the parentes indued with all knowledge of humanitie doe take the paines themselues to instruct and teache their children or if they themselues be destitute of those helpes and hire a learned maister to instruct and helpe to bring them to learning and wisedome they can bestow nothing on them more profitablie then by that meanes to decke and adorn them with vertue For by framing their liues after this forte their mindes are not onelie beautified with excellent vertues as soundnesse of life honestie of manners chastitie meeâ—â—enesse placabilitie modestie curtesie
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
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 wicâ—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 ampliâ—â— and plentifullie not onelie reuerence in regard of their age but prouision sufficient to manâ—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 â—ib 1 cap. 1 â—â—b 1. cap. 3 yet as Lactantius and Fabius saie they obtaine a greater power and forâ—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 commâ—ded For as Cicero saith Lib. 2. de or aâ— 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. â— 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 powerfuâ—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 â—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 â—ee speaâ—eth the wisedom of God closde vppe in a mysterie which more forceablie affecteth the mindes of men and fasteneth sharper pricâ—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 striâ—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 breakeâ—h the
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 whethâ—r it bee right or wrong which thou goest about to doe For equitie as Cicero saith Lib. 1. Oâ—â—â—â— 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 coÌ„science 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. â— 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 coÌ„meth froÌ„ 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 iudgeâ—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
death nor life neither Angels nor the inuisible creatures neither principalities nor powers neither thinges present nor things to come nor any other creature can seperate mee from the loue of God which is in Christ Iesus our Lord so that Paule boldly pronounceth Psal 50 that he which is grafted into God though Christ will boldly withstande all terrors whatsoeuer happen vnto him against the rage and fury of the enemy against the horrour of death whether it bee procured by the enemy or by sicknesse or whether it come by the course of nature Seeing then there is nothing of more force to take away the feare and terrour of death out of mens mindes then by a firme faith in GOD through Christ by which wee haue a certaine hope of our resurrection and an expectation of euerlasting happinesse hither should all men hasten and desire to come euerie one should embrace and followe this wholesome doctrine imprinte it in their mindes and strengthen themselues in all daungers when they are brought to extremities herewith shoulde they quiet their consciences and by thinking on this remooue all griefe of heart shaking off all sorrowe and lamentation which commeth to them by the death of their parentes and friendes Hitherto tendeth that liuely comfort of Paule Thes 4. wherewith hee incourageth the Thessalonians with the expectation of the resurrection and a certaine hope of eternitie willing them to staye their teares and not to mourne for their friendes departed out of this life after the manner of the Gentiles saying I woulde not haue you ignoraunt brethren concerning them that are a sleepe as it were but fallen a sleepe and not dead that you greeue not at them as those that haue no hope of the resurrection For if wee beleeue that Iesus is dead and risen againe so also can God raise them with him that are fallen a sleepe and bring them to their former estate Our conuersation saith he is in heauen from whence vvee looke for our Lorde Iesus Christ who vvil transforme our vile bodies Phil. 4 and make theÌ„ like to his glorious bodie according to his power wherewith hee subdueth all thinges In which wordes Paule vvarneth all men that they comforte and strenthen then themselues in afflictions with the loue and desire of immortalitie and that they feare nothing in the whole course of this life that may withdrawe them from a better life to which Christ hath opened vs the waie by the power of his resurrection Wherefore vvhen wee come to the last daie of our life and death presseth vppon vs vvhich is fearefull to al men vnlesse Christ doe holde them vppe or where there commeth any thought of death to them that are founde and in perfecte health or if pouertie oppresse vs or any disease or any other discommodities of this life trouble vs let vs cast all our hope desire and prayers on Christ who hath payed the punishment due vnto vs by his death who hath pardoned all our offences who is the propitiation for our sinnes who is our aduocate as Iohn saieth and mediatour vvith GOD the Father Colos 3 1. Iohn 2. 1. Tim. 2 Esay 50 Ephet 2 Colol 1. Iohn 1 who is the reconciler of GOD and man and who as Paule saieth hath giuen himselfe to bee a redemption and sacrifice for vs. In him standeth our saluation and the resurrection of life by him wee haue accesse and entraunce in one Spirit to GOD the Father by his bloudshedding wee haue obtayned redemption and remission of sinnes because it pleased the father that al fulnesse should dwel in him and make all thinges pleasing vnto him by his bloudsheading Seeing therefore wee haue an high prieste as the Authour saieth to the Hebrewes Heb. 4 who hath pearsed the heauens euen Iesus Christ the Sonne of GOD who tempted in all things and yet without sinne was affected with the feeling of our infirmities Let vs come with saith to that throne of grace that wee may obtaine mercie of him that will helpe vs in due season beeing sustained with the helpe of so greate a guide and attended on with so sure a guard we shall be able to resist the monsters of the Diuell who so soone as the light of the Gospell appeared vanished awaie yea wee shall preuaile against sinne Death and Hell and shall bee carryed out of the vncertaine state of this life to the desired hauen and to a blessed habitation And if it fallout in the course of this life that anie discommoditie or misfortune happen vnto thee if it chaunce thou fall into any incombraunces of this life if oppressed with pouertie greeued with diseases troubled with thy enemies if oppression and calamitie come vppon thee if wickednesse abound if the innocent bee iniured and their liues taken awaie from them if sounde and wholesome doctrine bee contemned if heresies and wicked opinions doe bud forth and naughtie errours are sowne abroade in such a confusion of thinges wee must go vnto Christ and require of him the helpes of our saluation let vs rest wholie on him let vs as it were with an Anchor take fast holde on him And to bee shorte let vs haue that saying of Dauid in our mindes Psal 15 I will alwaies sette the Lorde before mine eyes because hee is on my right hande that I cannot bee remooued In which wordes hee sheweth hee had his eyes alwaies fastened on GOD and trusted to his helpe not doubting nor carryed awaie with euerie blast of doctrine but was stable and constant Ephe. 4. Hebru 1 Psal â—â— and coulde not bee remooued from the faith he had in God and that onelie for this cause that hee hadde tryed GOD to bee his propitiation and to assist him in all thinges so that hee boldelie brake out into these speeches Beholde the Lorde is my helpe my heart hoped in him and he helped me my flesh reioiced in him and I wil willingly confesse him Of the greatnesse of the name of Iesus Christ his maiestie and power wherewith we must only resist magicall inchantments and ouercome the illusions of the Diuel or any other hurt that shall happen to body and mind Chap. 57. SEeing that a little before I haue shewed inchantmentes and magicall artes are to be rooted vppe and no man should vse sorcery and witchcraft It remaineth that I shewe by the way with what force and power with what wordes and praiers minds assailed afflicted and intangled in the iuglings of the Diuel may bee cured Then by what meanes wichcraft may be taken away which the ministers of the Diuell do bring vpon men and vexe their mindes and bodies They enter secretly into mans bodie and do violently assaile his nature and spoile the same of power or at least wise weaken it These euill spirits do enter into our meate and drinke and breath which we take from the aire and into such thinges as we receiue into our bodies and wherewith we liue and all other things that
serue for our vse to strengthen vs they doe corrupt Wherefore I thought it worth my labour to shew by what meanes these miserable men may comfortablie winde themselues out of those Labirinthes wherein they feele themselues intangled and stayed For the discommodities and hurtes wherewith they are greeued cannot bee referred to any naturall cause neither can they bee remedied with such remedies as the common diseases are If a man falsick of too much surfeting venerie wearinesse cold heate fulnesse or emptinesse euery one of these may bee cured with their proper remedies but those diseases which the euil spirite doth bring vpon vs doe not altogither require naturall remedies but heauenlie and supernaturall There are diuers that woonder how so great power should be in the diuell and his ministers that they should so vex and torment men but God doth partly winke at those dāmages the wicked ones do bring vpon mortal men suffering them to be tormented and therein the reason of his counsell and prouidence is onelie knowne to himselfe and partlie he doeth prouoke the Diuell and his ministers to rage ouer some that haue deserued no lesse abusing their malice to chastice the wicked ones for so was the euill spirite sent into the mouthes of the prophetes 3 Reg. 22. whereby king Ahab was seduced to the battell wherein present destruction was prepared for him And oftentimes hee permitteth these harmes to bee inflicted on manie to the ende he might trie their faith and constancy so did he suffer Iob not onelie to be spoiled of all his goodes Iob. 2. Iames 4. and stript of his wealth but hee suffered his bodie also to be torne with potsheards the which God suffered partlie to trie his constancie and to excite others to beare such euils patientlie least they being cast downe with calamitie should fal awaie from God partlie to shew his power wherewith he comforteth and supporteth all such as trust in him raising such as are brought to nothing and restoring them againe to their former estate Now there must be a diuers regarde hadde of those that are commonlie possessed with euil spirites and who are beset of the diuell or tormented in anye part of their bodies by him because many of them are without sence and farre from the knowledge of God ouer whome the Diuell as a fit instrument prepared for him doth exercise his tyrannie So doth Satan set vpon such as are altogither idle idolatrous and superstitious in whose mindes he doth rather settle himself then in those that are indued with the knowledge of GOD and support themselues with faith in Christe whom he is afraide of and dareth not vvorke his feats on them because his indeuours and practises shoulde be altogether in vaine and without effect in those that keep good watch against him and trusting to the help of God care nothing for him For as Towers and cities that are not walled about nor defended with ditch and rampire nor strengthened with anye garrison of souldiors are easilie conquered and wonne so those sluggish and slothfull mindes that are not strengthened with wholsome and heauenlie doctrine nor fortified with faith in God lie open to the subtletie of the Diuell and are soone brought to ruine And seeing Satan dooth most of all couet to abolish the glorie of God that he might withdravve man from saluation and stirre him vppe to rebellion hee ceaseth not inwardlie and outwardlie to besiege him and nowe to intend the death of the bodie now of the foule and laste of all of both their strength to bring them to destruction Genes 4 1 Reg 31. Besides Caine and king Saule Iudas Iscariot may serue for an example whose mind when hee had brought to distrust and desperation then hee forced him being wearie of his life to hang himselfe to his shame and confusion Math. 29 But albeit Satan the enimy of mankind be furnished with a thousand practises to infect and hurt vs yet is there one onely thing able of present force to ouercome and oppresse him and that is faith and a sure and stedfast trust in GOD the Father through Christ vvhich the Dutchman calleth Een vaste gheloue ende een goedt betrovven op godt By whose ayde the Apostle Peter counselleth vs to resist the ambushmentes trappes iuglinges deceipts subtleties rage and crueltie with sobrietie and watchfulnesse supported and propped by faith for thus hee waketh them that are idle Be yee sober and vvatche 1 Pet. 5 because your aduersarie the Diuell goeth about like a roaring Lyon seeking whome hee may deuour whom resist yee being strong in Faith For this as Iohn saith 1 Iohn 5 is the victorie that ouercommeth the worlde euen our Faith for faith vvhereby vvee leane to Christ and commit our selues wholie to such a defender getteth vs the victorie ouer the diuell the prince of this world so that we shall carrie awaie rich spoiles from our conquered and ouerthrown enemy When therfore it seemeth good vnto vs to attempt anie thinge againste this aduersarie and to resiste inchauntmentes and witchcraftes vvhich the Dutchmen call Touerie or to driue euill spirites out of mens mindes it muste bee doone by faith in Iesus Christe Hebru 5 contemning the vanitie of the Gentiles old wiues superstitions and all other magicall execrations For God by his sonne who is the brightnesse of his glorye and the verie image of his substance dooeth all in al and gouerneth all thinges with the vvorde of his power This prerogatiue did he obtaine for his singular obedience humilitie and modesty towards his father For vvhen he was in the form of God that is like and equall with him he thought it no robberie to be equal with God Phil. 2. and yet he submitted himselfe and took the shape of a seruant and humbled himselfe and was obedient to the shamefull and execrable death of the Crosse wherefore God lifted him vppe into the highest heauens and glorified him with a name the excelled al other names that in the name of Iesus euerie knee should bowe both in heauen and earth and of thinges vnder the earth and euerie tongue shall confesse and acknowledge that Iesus is the Lorde and the glorie of God the father to whom all the glorie of the sonne is referred and giuen And contrariwise If therfore any man doe attempt to doe anie thing if to ease the afflicted in minde if to cast out diuels out of the body let him indeuour to doe it by calling on God the father by faith in the name of Christ and so shall he obtaine all thinges and shall not be frustrate of his desire For by the force of this wonderfull and blessed name so vvee doubt not nor distrust the promises of God diseases are healed Marke 16 afflictions and troubles of minde quieted tempestes and rages of the sea mitigated diuelles as Christ promiseth ascending vppe into heauen driuen out poison denied his operation serpentes are made slovve and cannot hurt ignorance
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