SECT. I.

FOrStirpe subla­ta, aut non sunt reliqua, aut si sunt, sine emolu­mento sunt, quia sine Capite nihil constat, Saluian l. 6. de Prouid. laying the first foundati­on of Religi­on (without which al other grounds are to no effect.)

Per visibiles visibilium for­mas peruenitur ad inuisibiles visibilium causas, ascensus praestatur ad inuisibiles substa [...]tias, & ea [...]um dignoscenda­naturas, Coel. Rhod. lib. 25. That there is a GOD [Page 2] Omnipotent, Mercifull and Iust, Gods Works doe suffi­ciently demonstrate.

Gen. 1.1.If he build, it is a World: if he be angrie for the sinnes of the World,Gen. 7.17. hee sends a Deluge. If hee will shew the loue hee beares to the World,Matt. 2.1. he sends his Sonne,Matt. 27.57. and suffers him to dye vp­on the Crosse, to saue the World: If hee will reward the godly, it is withLuke 23.43. Para­dise; when hee armes, the2. King. 6.17. Angels march vpon the head of his Troupes,Exod. 17.6. the Elements are the Marshals of his Campe, the Rocks remooue from their Centre and follow to giue it Water,Exod. 13.21. the Cloudes guide by day, and Pillars of fire by night,Exod. 14.19. the Sea opens to giue [Page 3] them passage,Iosh. 10.12. and the Sun stayes to end their victories. To inlarge the wonderful­nesse of his Works,Num. 22.28. Ba­laams Asse shall speake, and reprooue his Master:Iohn 2.9. Wa­ters turne into Wine, theMatt. 9.22. dead are raised to life,Matt. 20.24. the Blind see,Matt. 9.29. the Deafe beare,Mark 2.12. the Lame goe,Matt. 14.19. and thou­sands of people are fedde, with some few Loaues and Fish.

If hee will shew Mercie,Matt. 27.75. Peter, after that he had de­nyed Christ, shall weepe bit­terly,Iohn 21.15. and be made Pastor of his sheepe.Act. 9.15. Paul, of a Persecutor, become an Elect Vessel and faithful Preacher of the Gospell; when hee will exalt the humble,Sam. 16.11. lit­tle Dauid shal be taken from [Page 4] the sheepe, and bee made both KingSam. 16.13. and Prophet:Gen. 41.24. humble Ioseph from the Prison, and preferred to bee Pharoes High Steward:Dan. 5.26. Da­niel from the Lions Den, and clothed with Purple.

When he will execute Iu­stice,Gen. 19.24. Sodom is deuoured with Fire and Brimstone:Matt. 27.45. Lento gradu ad vindictam sui procedit Deus, tardita­tem (que) supplicij grauitate com­pensat, Lips. c. 13. lib. 15. & Proper. eleg. 25. lib. 2. Iudas hanging himselfe, confessed that hee had be­trayed the Innocent:Euseb. hist. Eccles. Iulian the Apostata, tearing out his bowels, (in the horrour of his Conscience) cryes out, Vicisti tandem, Galilaee.

When hee will humble the proud, IdolatrousDan. 4.45. Na­buchadnezar shall eate grasse amongst the beasts of the field: the basest of GODS Creatures shall make hard-hearted [Page 5] Pharao Exod. 9.27. send for Moses, and confesse the true God. Finally, in all his works of Power, Mercy, & Iustice, (out of the fierie Furnace)Dan. 3.25. Shedrach, Meshach, & Abed­nego, shall proclayme his Glorie.

Thus you see, that Gods Workes declare that hee is God, Powerfull, Mercifull, and Iust, and that the mea­nest of these Workes are of force eyther (by the least dramme of Grace) to con­uert the most obstinate A­theist, to the true knowledge of God, or in Iustice to con­found him.

SECT. II.

ALthough I doe not allow theDiuina my­steria credenda, non curiosè scru­tanda, Amor. de Diuinis Myst. curious [Page 6] searching of diuine Myste­ries not reuealed, for admit­ting that in Natures schoole, wee are taught to boult out the Truth by Logicall rea­son;Neque ad lo­quendum de Deo lingua sufficit, neque ad perci­piendum intel­lectus praeualet: magis ergo glori­ficare nos con­uenit Deum quod talis est, qui & intelle­ctum transcendit & cognitionis initium superat, August. yet in Gods Schoole, it is quite contrarie; hee is the best Scholler that rea­sons least, and assents most, conceiues so far as humane frailties will permit, beleeues and admires the rest, God louing better a credulous heart, then a curious head: yet because your dutie to­wards God consisteth chiefly in the ardent desire to know God (which is the surest te­stimonie of your loue to­wards God, and of Gods loue towards you) there is a more speciall knowledge re­quired of you, which is, [Page 7] that you indeuour your selfe [...]o know him, so farre as hee hath reuealed himselfe in [...]he Scriptures called his Word, as proceeding from [...]is Spirit, to bring you to his knowledge: hee hath manifested himselfe in the Scriptures by three sorts ofDionysius de Diuinis nominibus. names.

The first, are these that [...]ignifie his Essence.

The second, the persons [...]n the Essence.

The third, his essentiall Works.

The names that denote Gods Essence, are fiue;

IEHOVACH, EHEIECH, [...]ACH, KVRIOS, THEOS.

Non habet ae­tatem aeternita [...] aut aliquando finem quae nescit originem, Cy­prian. Mart. Arnob. lib. 1. aduers. Gent. Tertul. lib. 2 de Car. Christ. Iehouach, signifieth eter­ [...]all, being of himselfe with­ [...]ut beginning, and end, Al­mightie, [Page 8] both in promising and performing.

The second name is Ehe­iech, of that same Roote o [...] Iehoua, signifying, that I am that I am, or I will be that I will beeExod. 3.14. Eheiech, Asher, Eheiech.

Psal. 21.12, 15, 16, 17.The third name Iach, which is Lord, is ascribed to God, when any notable de­liuerance, or benefit comes to passe, according to his former promise.

The fourth name isIohn 21.7, 12, 15, 16, 17. Ku­rios, vsed oft in the New Te­stament: when it is absolute­ly giuen to God, it answereth the Hebrew name Ieho­uah; for God is so Lord, tha [...] he is of himselfe Lord, and of all others.

The fift name is Theos [...] [Page 9] God; It is deriued from, [...], becauseDeus est in­tellectualis Sphe­ra, cutus centrū vbique, circum­ferentia verò nusquam, Aug. he runnes thorow and compasseth all things: when it is properly taken, it signifieth the eter­nall Essence of God, being aboue all things,Prouida illa mens, quae coelum hoc quotidiè vol­uit, reuoluit, so­lem ducit, redu­cit, fruges pro­mit, recondit, causas & vicis [...]i­tudines omnes rerum peperit, quas mirantur homines aut quae sunt, nec quic­quam in hoc grandi Machina geritur, turbatur miscetur specca­tum excipio) cu­ius non causa a prima illa causa, Lips. lib. 1. de Constan. c. 4. giuing Life and Light to all Crea­tures, preseruing and go­uerning them in their won­derful frame and order, God seeing all, and in all places.

The names that signifie the persons in the Essence, are chiefly one.

Sacramentum hoc venerādum, non scrutandum quomodo pluralitas sit in vnitate, & vni­tas in pluralitate, scrutare hoc, temeritas est; credere, pietas, nosc [...] verò, vita aeterna, Ber. Elohim, signifieth the mightie Iudges. It is a name of the plurall number, to expresse the Trinitie of per­sons in the vnity of Essence. To this purpose, the Holy [Page 10] Ghost begins the Bible with this plurall Name of God, ioyned with a Verbe of the singular Number, as Elohim bara dij creauit, the mightie Gods, or all the three Per­sons in the Godhead crea­ted. When you heare of this Name Elohim, consider that in one Diuine Essence there are three distinct Persons, & that God is Iehouach Elohim

The Names that signifie Gods Essentiall Works, are fiue:

El, Schaddai, Adonai, He­lion, Abba.

Exod. 24.6. Psal. 24.8. El, is as much to say, a [...] the strong God, sheweth that God is not onely strong and strength it selfe, but tha [...] it is hee that giueth al [...] strength to his Creatures.

By this Name Schaddai, which is Omnipotent, God stiled himselfe vsually to the Patriarks, calling himselfe El Schaddai, the strong God, Almightie: this Name be­longeth onely to God, and to no other Creature.

Adonai, my Lord, is found one hundred, thirtie foure times in the old Testament: by this Name wee challenge God to be our God, & with Thomas, say, Thou art my Lord, and my God.

Luke 1.32. Helion, which signifieth most High, was giuen vnto God by Gabriel, telling the Virgin Mary, that the Child that should be borne of her, should bee the Sonne of the most High.

Mar. 14.36. Rom. 8.15. Abba, a Syriake name, sig­nifying [Page 12] Father: by it remem­ber, what you receiue from God, proceedeth from a fa­therly loue, & that you owe him againe filiall obedience.

Sacra Dei no­mina quasi pig­nora amoris, mi­sericordiae, & omnipotentiae eius sunt, Aug. de Dei Miseri­cord. cap. 7.All these sacred Names of God, are as pledges and remembrances of Gods om­nipotency, and loue towards you, and of your dutie to­wards him.

As the true knowledge of God, is the onely induce­ment to the exercise of your dutie towards him, so the Religious practice of that dutie, is the only rule where­by you may liue reposedly, and dye cheerefully.

In this Exercise, I doe commend foure things vnto you, Heare, Pray, Meditate, and Doc.

SECT. III.

THis hearing, whereof I speak, consisteth1. Tim. 3.16. in the reading of Gods sacred word contained in the Bookes of the old and new Testament, and hearing it from Prea­chers: for the whole Scrip­ture is the [...], giuen by inspiration of God, and is profitable to teach, to im­proue, to correct, and to in­struct in righteousnesse, that the mā of God may be made perfit in all good workes. The Scriptures are deuided in the old and new Testa­ment:Dicitur vetus testamentum, quia priore, hoc autem nouum, quia posteriore tempore, reuela­tum est, August. l. 3. ad Bonifac. Reuelationes eo­rum consideran­tur in his nomi­nibus, non insti­tutiones, Idem ibidem. the first is called old, because it was reuealed in the former time; the other new, because it was reuealed [Page 14] in the latter time.

The difference betwixt the old and new Testament is only in certainAliud illi, a­liud nos, sed spe­cie visibili, quod tamen idem sig­nificaret virtu­te spirituali, Aug. Tom. 3. de spirit. & lit. cap. 20. accidents, Ceremonies, and dispen­sation of things, in externall forme, & difference of time, but in substance all one, and tending to one effect in ver­tue and efficacie.

In the old, the new isIn veteri no­uum latet, & in nouo vetus pa­tet. fi­gured and shadowed; in the new, is the declaration and manifestation of the old.

By Moses was the old Te­stament reuealed, and the Law giuen, being holy, iust, and good,Propter vete­ris hominis noxiā in qua per literam iubentem & minitantem mi­nimè sanabatur, dicitur vetus testamentū: no­uum autem, propter nouita­tem spiritus, quae hominem nouum sanat à vitio vetu­statis, August. Tom. 3. ad Mar­cell. cap. 20. seruing rather to bring vs to the knowledge of our owne insufficiencie to fulfill the same, then for lay­ing vpon the corrupted sons of Adam, that which they [Page 15] were not able to vndergoe.

The new Testament was reuealed by Christ, when he was manifested in the flesh, in whom did appeare the righteousnesse of God, or the goodnes that comes frō God to vs, witnessed by the Law and Prophets.

In the Euangelical dispen­sation of the Gospell, is the deliuerance of Gods people, not from an earthly, but from a spirituall bondage of sinne and Satan.

Heere is a triumph ouer the suppressed enemie, not Pharaoh, but Satan him­selfe.

Heere is an introduction to possesse not earthly Ca­naan, but heauenly Ierusa­lem.

Heere is a Law giuen, not in Sina, but in Sion, not by Angelicall ministerie, but by the presence of the Lord himselfe; not after a fearefull sort, but with wonderfull lenitie and gentlenesse; not grauen in stonie Tables, but effectually printed in the hearts of the Elect.

In the old Testament was bondage, and feare: in the new, libertie & glad tidings, the ministrie not of death; but of life, not a rigorous ex­acter, but a mercifull Saui­our; not the sacraments of Circumcision, and the Passe­ouer, (the administration whereof was bloudie) but Baptisme, & the Lords Sup­per, both [...], vn­bloudie.

In the new Testament is a Priesthood, not Aaroni­call, not externall, not tyed to any one Nation & Tribe, but spirituall, and common to all the faithfull through­out the world.

In it is a Sacrifice, and that bloudie, but not of Beasts, but the sweet smelling Sacri­fice of the precious body and bloud of our Lord and Sauiour Christ Iesus; not i­terated, but finished once for all vpon the Crosse.

In the new Testament are Ceremonies few and easie, to wit, the Word, Sacraments, and Prayers.

(In one word) in the old Testament were figures, sha­dowes, and promises: in the new, the fulfilling & accom­plishment [Page 18] of them all: this new Couenant of Grace shal continue to the worlds end, and shall giue place to no o­ther, but to the eternall fru­ition of the Kingdome of Heauen.

Heereby the excellencie of the new Testament is ma­nifest, and that both the old and new, differing in acci­dents and circumstances, are in substance & truth all one, and that the one is contai­ned in the other, making vp an absolute bodyCū credimus, nihil desidera­mus vltra cre­dere. Hoc enim priùs credimus, non esse quod vl­tra credere debemus, Ter­tull. lib. de praescript. ad­uers. H [...]ret. Scrut. mini Scripturas. Ioh. 5.39. contai­ning perfit sufficiencie to sal­uation, and whereto we must neither adde nor diminish, neither seeke for Christ and saluation elsewhere; for this cause we are commanded to search the Scriptures.

Therefore wouldest thou know what sinne is, and the punishment thereof by the Law?Gen. 50. Exod. 90. Leuit. 29. Numb. 36. Deut. 39. The fiue Bookes of Moses shall teach thee the Historicall partes of these:Iosua 29. Iudges 21.1. 2. Sam. 55.1. 2. Kings 97.1. 2. Chron. 65. Ezra. 10. Nehem. 13. Ester 10. Iob 42. the Books of the Prophets, Prouerbs of Salomon, and Ecclesiastes, will let you see the Reward of the Godly, and punishment of the wic­ked, and furnish you with a rich Store-house of Golden sentences, and diuine Morall Precepts.

Psal. 150. Prouerb. 31. Eccles. 12. Esai. 66. Iere. 2.52. Lam. 5. Eze. 48. Daniel 11. Hos. 14. Ioel 3. Amos 9. Obe. 1. Ionah. 4. Micah. 5. Nahum. 3. Abacu [...]k. 3. Zephania 3. Hagaij 2. Zecha. 14. Mal. 4.The Kingly Psalmes of Dauid shall plentifully admi­nister vnto you Heauenly Physicke for all Spirituall diseases.

Mat. 28. Mar. 16. Lu. 24. Ioh. 21.The 4. Euangelists shall teach you the Life, Doctrine, and Death of our Sauiour.

Acts 28.The Acts of the Apo­stles shall acquaint you with the practice of CHRISTS Doctrine in the Primitiue Church.

Rom. 16.1. 2. Corin. 2.9. Galat. 6. Ephes. 6. Philip. 4. Col. 4.1. 2. Thes. 8.1. 2. Tim. 10. Tit. 3. Phile. 1. Heb. 13. Iames 5.1. 2. Peter 8.1. 2. Iohn 5. Iude 1. Reuel. 22.The Epistles of the A­postles shall traine you vp particularly in Christ his Schoole.

Make vse of the rest of the Bookes called3. Esdras 4. Esdras Tob. Iudith. Ester. Wisdome. Eccles. Bar. The Song of the three Children. S [...]sanna. The Historie of Bell and the Dragon. The Prayer of Manastes. 1. Mac. 2. Mac. Apocrypha, so far as they agree with the Scripture, and no further.

Read the Scriptures with a sanctified and chast heart: for vnlesse they be read by the inspiration of GODS Spirit, (by the which they were written) with humili­tie, and desire to know, they remaine as a dead letter in the efficacie thereof (as I did aduise you before.) Admire [Page 21] reuerently such obscure pla­ces, as by your weake capa­city you cannot vnderstand, neuer going further in the curious search of diuine My­steries, then either by con­ferring some other place of Scripture, or by conference with some learned Diuine you may bee informed: for as the Scriptures haue in them that height and depth to exercise the Learned: so haue they that easinesse and plainenesse, that the simple maybe comforted & taught; they are that admirable Ri­uer (both shallow & deepe) wherein as the Lambe may wade, the Elephant may swimme; and it is only the dulnesse of our capacitie that makes them hard to vs, [Page 22] and the Vale of our hearts that cannot bee remooued, except by him that hath the Key of Dauid, that opens where no man shuts, and shuts where no man opens.

Delight most in such pla­ces of Scripture, as serue best for your instruction in your owne calling: for many men are too busie in other mens callings,Fides per audi­tum, Rom. 10.17. 1. Sam. 2.30. Esay 28.14. 2. Tim. 3.16, 17. and neglecters of their owne.

The hearing of Gods Word by the Scriptures, and by Pastors, & the practice there­of will giue you knowledge, worke Holinesse in you, breake downe your naturall corruptions, and fill you with strength against all as­saults.

SECT. IIII.

PRayer, is a simple, vnfai­ned, humble, and ardent opening of the heart before God, wherein we either aske things needful for our selues and others, or giue thanks for benefits receiued: it is ei­ther publique in the Con­gregation of the faithfull, or priuat, when we pray alone.

There be foure chiefe rea­sons that ought to induce vs to Prayer: first, the comman­demēt of God: secondly, our sinnes, which driue vs of ne­cessitie to God for life, suc­cour, and help. Thirdly, our weake nature, (being of it selfe vnable to subsist) re­quireth Prayer to streng­then [Page 24] it, as a house pillars to vphold it.

Lastly, the subtiltie of the enemy (who euer attendeth to ouerthrow vs, euen in those things we thinke to be best done) ought to sturre vs vp vehemently to Prayer.

The excellencie of Prayer is manifest by the dignitie of the Commander, and the admirable effects that fol­low it. The Commander is God, Lord of Heauen and earth, of our life, and death, the Fountain of all goodnes, the effects thereof are such, that (Prayer proceeding frō a faithfull soule, and squared by Gods Word) will stay the Sunne to end our victo­ries, the falling of the raine from heauen, and at our de­sire [Page 25] againe, send down plen­tie of it to increase the fruits of the earth for our comfort, it will pierce the heauens for mercie, and pardon for our sinnes, stay the wrath of God against vs for the same, and obtaine whatsoeuer good thing is needful for vs in this life, or in the life to come.

In Oratione sedulo curādum est, ne intermissi­one aliqua re­pentè facta, rur­sus languascere incipiat anim [...] alacritas, Bar­nard. de pro­gress. relig. Mat. 7.7. Luke 18.1. Rom. 12.12. Ephes 6.18. Col. 4.2. 1. Tim. 2.8. Let your Prayers bee daily, without intermission: for deuotion that is defer­red vpon conceit of present vnfitnesse or worldly re­spects, at last groweth irke­some and altogether neglec­ted: suffer not your heart to entertayne the least thought of lothnesse in the taske of deuotiō, but violētly breake thorow such motions, with a deepe check to your selfe, [Page 26] for your backwardnesse. And because holinesse doth not (likeIonah 3.6, 7. Ionas Gourd) grow vp in a day, it is better to goe on safe and sure, then for an hastie fit, (as many doe) run out of winde, and then stand still. Goe to Prayer, as you would goe to the water to swimme; goe not hot in, but take a time to coole your selfe by Meditation,Homo in fa­ciem, Deus in praecordia con­templatur, Aug. feeling that your words touch the very depth of your Soule.

Animaduerto Deum, non tam adorantium pre­cibus, quàm in­nocentia, & san­ctitate laetari, gratiorem (que) eum qui delubris eius puram castam (que) mentem, quàm qui meditatum carmen intulerit existimare, Am­bros l. b. 3. Prou. 30.12. Frame not your Prayers (as some hypocritically do) according to the fantasies of your owne braine, neither (as others superstitiously) thinke to mooue God by iterations and babbling, nei­ther (with the proud Phari­se) presuming vpon your [Page 27] owne worth, but (like vnto that poore Publican) hum­bly, with all reuerence,Exod. 3.5. Ad beatitudinem rectè consequen­dam, omnia fu­gienda sunt cor­poris corrupti­bilia, August. de Ciuit. Dei. (throwing off the shooes of your corrupt affections) prostrate your selfe at the footstoole of Gods Throne of Grace, demanding no­thing that is repugnant to his will (lest you tempt him)Mat. 6.8. who out of his insearch­able Wisdome knoweth best what is good for you.

In your Prayers, haue a speciall care, that you keepe euer as a patterne before you, that PrayerMat. 6.9. set downe by the Mercy-Master Christ Iesus, called the Lords Pray­er. It is the pure Fountaine, from whence the Riuers of Life must flow.

SECT. V.

MEditation is a carefull consideration or a de­uout calling to mind, and ex­amination both of our spiri­tuall, and temporall estate, by a serious contemplation of Gods goodnes towards vs, what dutie he requireth of vs towards him, and for his sake to our neighbour, and how wee haue perfor­med the same, what reward remaineth for the godly, and punishment for the wicked, that wee haue an account to render not onely of euery mis-spent day, but of euery idle word, in what estate, ei­ther spirituall or temporall, we stand for the present.

This holy Meditation stirreth vs vp to a thankful­nesse for Gods goodnes, to sorrow, and repentance, for our by-past offences, and to a setled resolution of amend­ment of our liues in time to come.Psal 49.3. Contemplante animo, nihil al­tius sublimiusue esse potest, Ciel. Rhod. l. 25. c. 12 Meditatiō is the most soueraigne cure of the soule: in it keepe this course, retyre your self euery day (at some fit time) to yourMat. 6.6. chamber, Studie, Field, or some secret place, and hauing prayed to God for a recollected minde, enter into a consideration of your sinfull estate,1. Cor. 11.28. examine your self, take notice of your passions, disposition and in­clination, whereby you may come to the knowledge of your selfe; and by calling for helpe from God, resolue [Page 30] Fortior est qui se, quàm qui fortissima vincit moenia, Amb. to conquer your selfe as a walled Citie.

Call to minde, if any vn­kindnesse hath passed be­twixt you andRom. 3.10. Mat. 5.22. your neigh­bour, or any other; and if you remember any rem­nant, or the least cole of En­uie or Malice, (lurking vnder the Ashes of your peruerse nature) wipe away and ex­tinguish them, by notEphes. 4.26. Mat. 6.14, 15. let­ting the Sunne goe downe vpon your wrath: for he that craueth pardon, and will not forgiue, is like vnto him that breaketh downe a Bridge, that he must passe ouer him­selfe.

In your Meditation, in­quire diligentlyNon potest praesentem diem rectè viuere, qui se non eum quasi vltimum victu­rum esse cogitat, Aug. de Mort. after the day of your death, by setting it before your eyes, by exa­mining [Page 31] your selfe whether you bee prepared, and1. Cor. 15.54 rea­dy, and by incouraging your cowardly soule, to looke Death in the face, flying e­uer in this poynt, to thy Sa­uiour for helpe.

Conclude thy meditati­on, by thinking vpon thy worldly estate: if it prosper, lay vp humility in thy heart. If poore,Psalme 119. pray for supply, and thinke vpon some law­full and honest meanes.

SECT. VI.

THe fourth and most ne­cessarie part (belonging to a Christian) isMat 7.21. Psal. 103.18. doing (be­ing the life of all) for it is no­thing (and vsuall to Hy­pocrites)Esay 58.2. to be religious in [Page 32] Ceremonies, ioyne there­fore (as indiuidui Comites) the liuelyRom. 2.22. Faith of Paul, Iam. 2.13, 14, 16, 17, 26. with S. Iames, good Works: Faith without Works, makes but a Carnall Gospeller, and Workes without Faith, a Pharisaicall Hypocrite.

Euer in doing, beware of doing against thyQui conscien­tiae curam obijci­unt, nec Deum nec homines re­uerentur: Con­scientia vna ca­dem in nobis sin­gulis accusator, testis, Iudex, Tortor, & Car­cer, Bernard. Consci­ence: for the treasure of a good Conscience, is the best store you can prouide for a quiet life here, and a bles­sed hereafter, when a dram of it shall serue you to better vse, then innumerable milli­ons of Gold.

Omit neither time, place, nor person, if thou canst doe good:Mat. 25.35, 41. Esay 58 7, [...]0. Phil. [...].18. Prou. 19.17. remember Christs last Iudgement, wherein he sheweth that the best good [Page 33] in the World is Compassion, Almes, and comforting in Distresse, as in Sicknesse, Po­uertie, Imprisonment, or Ba­nishment; for although God accepteth of good thoughts, yet towards man, they are little better then good dreames: exercise therefore thy charitable offices, (as Gods Steward) vpon thy Brethren. Remember, it is now the time,Viue memor quā sis aeui bre­uis. Mors seni­bus in Ianuis [...]u­uenibus insidijs, Senec. de Mort. Psal. 90.16. Iam. 4.14. Psal. 103.15. thy life is short, thy dayes euill,Heb. 9.27. thy death certaine,Mat. 25.19. thy account most certayne, thy ioyes vnspeakeable, if thou doe well: for this cause labour to husband the Talent that God hath put into thy hands, that thou maist re­turne thy soule better then thou didst receiue it. If that [Page 34] seruant wasMat. 25.30. condemned as ill, that did giue his Master no more but his owne, what shall become of him that robs God of his owne?

SECT. VII.

SLothProu. 6.6 v. 15. Ignauia turma­tim [...]n nos ruens, eligi facilis plana ad eam, & expe­dita est via, at virtutem sudore dij obuallarunt, Zenoph. de dict. Soc. is the Mother of many euils, and the chiefe corrupter of Christian due­tie; banish it by diligence, in all these former exercises, neytherNon delin­quenti, sed poeni­tenti, & pecca­tarelinqucati condonat Deus, Aug. deferring Repen­tance for thy by-past neg­lects, neyther amendment of thy former life.Quis est ado­lescens, cui explo­ratum sit, se ad vesperum esse victurum? Cic. de Sen. [...], Basil. In denūciata sorte rapimur, Fusc. Suasor. 2. Who knoweth, but Death may shut vp thy breath, at an vnprouided time? Repen­tance and Amendment, be­ing the free Gifts of God, the Tree of Faith (watered [Page 35] by Gods Grace) onely pro­duceth (not common in e­uerie mans Garden:) this Tree must be planted in the spring of thy Youth, and not in the Frosty Winter, when the day shall come, wherein thou shalt say, I haue no pleasure. It must bee daily laboured, hedged, and pre­serued from the annoyāces, Caterpillers, and choking Weedes of the World; by this meanes it shall produce plentifull store of Fruit in thy life, and at thy Death prepare thee, (with old Si­meon in the peace of a good Conscience) to say,Luke 2.27. Lord, now lettest thou thy seruant depart in peace, for mine eyes haue seene my Saluation.

I haue shortly poynted at [Page 36] Gods wonderfull Workes, of Power, Mercie, and Iu­stice, at those Names, where­by chiefely hee hath reuea­led himselfe in his Word; and at the duties that are re­quired in his seruice.

That I may come (with the like breuitie) to those things that may bring you to the knowledge of your selfe, I will conclude this first part, subioyning this ensuing Prayer, which by GODS Grace will inable you to attayne to that per­fection, that is craued of you, in your Christian calling.

SECT. VIII.

NExt vnto the knowledge of God & your duty to him (hauing the approbatiō of a goodNil iuuat bo­num nomen re­clamante con­scientia, Cass. Conscience) seeke for a good reputatiō among men, not by close carriage or concealing your faults, but by eschewing all those vices that may iustly deserue re­proch: for it is hard to doe good, except a man bee thought good: therefore wiselyPalpebrae praecedunt gres­sus, cum opera­tionem consilia rectè praeu [...] ­niunt. Qui enim negligit conside­rando praeuidere quod facit, gres­sus tendit, sed o­culos claudit, pergendo iter con [...]cit, sed prae­uidendo sibi­metipsi, non an­tecedit; atque idcirco citius corruit, quoniam vbi pedem ope­ris ponere debet, per consilij pal­pebram non at­tendit, Greg. Rom. de past. par. 3. c. 1. foresee and con­sider, that a good name and reputation (being the Manna & Nepenthe of generous Spi­rits) is so delicate, that the least excesse doth blemish, an vniust action doth dishonor it, an act of in discretion, neg­ligence, or idlenesse, defaceth [Page 45] it, and a sinister successe ruins it: and as Glasse crackt is easi­ly broken, so is a Mans good name once iustly tainted.

Obserue diligētly, that theQuid prauius? quid malignius? quidue aduer­sario nostro ne­quius? qui po­suit in Coelo bel­lum, in Paradiso fraudem, odium inter primos fra­tres & in omni nostro opere, zi­zania seminá­uit, in comessa­tione posuit gu­lam, in genera­tione luxuriam, in exercitatione ignauiam, in conuersatione inuidiam, in gu­bernatione aua­ritiam, in cor­rectione iram, in dominatione superbiam: in corde posuit cogitationes malas, in or [...] locu­tiones falsas, in membris operationes iniquas, in vigilando mouet ad praua opera, in dormiendo ad somnia turpia, lae­tos mouet ad dissolutionem, tristes ad desperationem, & vt breuius loquar, omnia mala sunt ipsius prauitate commissa, Aug. describens conatus Diab. Arch-Enemie to Man, the World & your own corrupt affections (with whom you are to enter Combat) are 3. dāgerous enemies, & (so long as breath entertaynes your Earthly Mansion) shall ne­uer leaue to assault you: the first is Cruell, Diligent, and Trecherous: the second, false and inconstant (beeing rightly calledNihil tam contrarium rationi, & constantiae, quàm mundi inconstantia, Cic. lib. 2. de Diuin. Quod ego fui ad tracimenū, tu hodie ad cannas es: verba Hannib. ad Scip. Mundus, à mo­uendo, [Page 46] because it is in conti­nuall motion without any stabilitie) & the third (being aSua domestica vitia quis (que) fu­giat, nam aliena non nocebunt, Guig. Ca [...]th. Medit. cap. 2. Domestical Enemie, or ra­ther troopes of inmate foes) will haue their hands in the Dish with you, and yet Iu­das-like) euer readie to be­tray you with a kisse.

SECT. IX.

HAue a special care to re­sist seuen chiefe Cham­pions that shall be sent out a­gainst you.

First,Superbia, [...]et. 2. Epist. est vitiū muliebre super­bia, & arguit oris duritiem, ac sensus qualis inest, Lapidi. Text. Pride shall indeuor to make you, with Lucifer, be thrust out of Heauen.

Inuidia, Gen. 3.1. Squalida vi­pereas mandu­cans foemina car­nes; cui (que) dolent oculi, quaeque suum cor edit; quam macies & p [...]llor habent; spinosa (que) gestat tela manu; talis pingitur inuidia Enuie, with that olde Serpent, shall perswade you to eat the forbidden fruit.

Ira, Gen 4.8. Irae affectus to­tus positus est in impetu doloris, armorum sanguinis minimè humana feruens cupiditate, Sen. de Ira. Pro. 15.19. Wrath shall stirre you [Page 47] vp to kill innocent Abel.

Segnities species rectè ve­lata cucullo; Non se non alios, vtilitate iuvat. Sloth, that lazie Slug­gard, shall make your Vine­yard bee ouergrowne with Thornes and Nettles.

Neuer-satisfiedAuaritia, 2. Reg. 21.1. I [...]shua [...].2. Auarus tam fru­itur quod non habet, quàm quod habet. Couet­ousnesse shall moue you to desire Naboths Vineyard, & with Achan, value a Babylo­nish Garment, a few Shekels of Siluer, and a Wedge of Gold, at an higher price then thy owne, or the bloud of thy whole Family.

Sixtly, (without con­stant resistance)Ebrietas, Gē. 9 33 per temu­lentiā nesciens, miscet libidine incestum; & quem Sodoma non vicit, vice­runt v [...]na, Cle. Alex. l. 2. c. 19. Drunken­nesse is able to make thee commit Incest with thy owne Daughters.

Lastly, (seeming sweete poysoned)Luxuria, 2. Sam. 11.4, 17. S [...]le satae Circes tam magna po­tentia [...]ertur, verterit, vt multos in noua mon­stra viros, Iune. Lecherie shall attempt to cause Vriah to be placed in the front of the [Page 48] Battaile, that thou maist in­ioy Bershebah.

SECT. X.

YOu see then the power­fulnes of your Enemies, against whose assaults, ney­ther multitude can resist, neyther Armie withstand, but the resolutions of aSapiens om­nium horarum hon o est. Iuue­nal. Sat. 10. Quid illa virtus quae prudentia dicitur, nonne tota vigilantia sua, bona discer­nit à malis, vt in illis appeten­dis, ipsisque vi­tandis nullus error obrepat? Aug. de Ciuit. Dei, l. 10. c 4. wiseman, grounded vpon the feare of his Maker, that this Armour may serue you forAlia in alijs vitia principa­tum obtinent, t [...]rannidem ex­ercent; Ideo (que) oportet vnum­quemque no­strum, secundū qualitatem belli quo principaliter infestatur pugnam arripere, Cass. colla. 6. c 27. Quamuis res bellicae caecos habeāt euentus, tu tamen dimicandi voluntatem pro victoriae pignore tene, Nazian. Paneg. Constant. vndertaking the Com­bate, (maintayning it with courage) and making your retrait (although by death) with the reputation of a wise and valorous Souldier; square all your Actions by [Page 49] the Rules of Vertue and Reason; and continue al­wayes the same, in things contrarie and diuerse, with­out change of your constan­cie and vertue. For as Gold, wrought into diuers fashi­ons, and transformed into sundrie kind of Ornaments, remains still the same in sub­stance; so a Wiseman conti­nueth always the same, what soeuer hapneth; he is fit for all chances; he is Gouernor of the bad, Intertayner of the good, he exerciseth him­selfe so, that hee sheweth his vertue aswell inGubernator in tempestate dignoscitur, miles in acie pro atur, & Caesari sem­per in aduersis quam in prospe­ris maior animus fuit, Val. Max. aduerse as prosperous affaires; hee will shew it in Wealth, in Pouertie, in his Countrie, in Banishment, when hee is a Commander, if not a [Page 50] Souldier, in health, if not in sicknesse, or in death itEpaminon das cum Leuc­trum & manti­neam, secundis praelijs contu­disset; hasta tra­iectus, sanguine & spiritu defi­ciens, recreare se conantem primum an cly­peus suus saluus esset, deinde an hostes penitus fusi orent, in­ter, ogauit, quae cum ex an mi sententia compe­r [...]t, Non finis in­quit comilito­nes vitae meae, sed meli [...] & altius initium aduenit, nunc enim vester dux Epaminondas nascitur, quia sic monitur, Valerius Maximus. selfe; hee can subdue all euils whatsoeuer; hauing his chiefe pleasures in those things that are neyther sub­iect to time, or corruption:Nunquam temeritas cum consilio comm scetur, nec ad consilium casus admit­titur, Cic. pro Mar. Maximus bellum sic instruxit, vt es­set omnium circumspectus quae contra cum poterant exco­gitari, Treb. Pol. in Gall. his valour is neuer with­out iudgement, nor his de­signes without conduct; he hath Iustice in his armes, Wisdome in his counsels, Vi­g [...]lancie and Fidelitie in his executions, Sufferance in paine, & patience at all occa­sions; he chuseth not friends by their greatnesse, neyther is hee luxurious after new acquaintance; he maintay­neth [Page 57] the strength of his bo­die, not by Delicacies, but by Temperance, and his minde by giuing it preemi­nence ouer his bodie, he is Seruant of Vertue, and Friend of the most High; his resolutions areMulta nouit Ʋul [...]es, Felis v­num magnum, ex Fab. Aesop. Nihil est ac­cepta virtute quod (mortali animo & manu) immortale que­ri potest, V. Max. few and well settled; wandring re­solutions (oft-times ending in confusion) are none of his; hee is thus, and will bee thus. Clouds flye ouer the Sunne, Darknesse followeth Light, and Light Darknesse; nothing vnder Heauen is at oneCredamꝰ sextio monstranti [...]ter pulcherrimum, et clamanti, Hâc i [...]ur ad astra, Sen. Epist. 72. stay and permanent, but the resolutions of a wise and vertuous minde, Vertue beeing a proportion and vprightnesse of minde in poynts agreeable to reason, making the Possessours hap­pie, [Page 52] because whatsoeuer hap­pens vnto them, Vertue turnes it into good.

SECT. XI.

AS doing good is better thē not doing euil, so (for the better exercising your selfe in the practice of Ver­tues) I doe rather recom­mend vnto you, honest so­cietie, then aOmnia mala nobis solitudo persuadet, Cen. Epist. 25. Solitudo est, quae etiam virum fortem fortissi­me praecipitat, in reatum, Petr. Bles. Epist. 9. Crates, cum vid [...]sset adoles­centem, solùm ambulantem, interrogauit quid illic face­ret? Mecum, in­quit, loquor. Caue, inquit Crates, rogo, vt diligenter atten­das ne cum homine malo loquaris, Sen. Si de fatuis, con­gregatio tibi necessaria est: si de prudentibus, tu congrega­tioni, Ber. Epist. 115. Melancho­lous and Heremitish life; but in the choyce of your companie, great care is to be had,Res est contagiosa societas mala, & sicut grex totus, vnius scabie cadit, & porrigine porci, vua (que) conspectu liuore ducit ab vua, Iuuenal. Valetudinem fir­missimam laedit aer grauis, & aura pestilens; Ita mentem optimam conuersatio cum malis. that you conuerse with none, but such whose [Page 53] disposition is honest, and vertuous; affect not multi­tude of friends, (remem­bring that ancient saying, He that hath many Friends, hath eaten too much Salt at Meales) but (after good ad­uice) settle your friendship with such, who reuerenceMulti non amico sed amici­tia caruerunt, hoc non potest accidere, cum amicos, in socie­tatem honesta cupiendi par trahit voluntas, Sen. Ep [...]st. 6. Verae amicitiae causa vnica, virtus, Plut. friendship, as the habit of a continued loue, procee­ding from a true vertuous disposition; vniting two soules in one will, and e­steeme the conuersing of friends, their mutuall parti­cipating, eyther priuate sor­rowes, or conceyued plea­sures, to bee the true end of friendship; for this cause did Theseus choose Perithous, O­restes, Pilades.

Let your friend be such, [Page 54] who accounteth beauty but a blaze, wealth a fickle fauor of Fortune; but friendship to be the precious chayne of humane societie, and of such Vertue, that neytherTales nobis amicos quaerere dece [...], qui extre­mo [...]n periculo, veletiam [...]ost mortem veri a­mici permancāt, Val. Max. time nor fortune can corrupt.

In friendship abandon (as an infectiue poyson) suspici­ous Iealousie, andCum amico omnes cogitatio­n [...], omnes curas misce, S [...]n. Quibus est com­m [...]nis amor, an­non necesse est, hos ipsos cum voluptate, se mutuo aspicere, beneuole collo­qui, fidem [...]u­tuam habere? Xen in conui. com­municate not onely your minde, but your most waightie affaires to your friend; and if sometime you keepe vp any thing from him, let it be to auoid suspi­cion of facilitie.

Vse not your friends like Sutes of Apparrell, in wea­ring them thred-bare, and then call for new, but re­member thou owest him foure dueties;Existimabam quo enim magis in rebus aduersis iuuissem, tantô fore mihi in pro­speris amiciorem Xen Paeda. l 7. Sincerae fidei a­mici praecipue in aduersis co [...]nos­cuntur. V. Max. with thy [Page 55] purse, with thy person, with thy comfort, and counsell.

In true friendship pati­ence is specially required: for there is no man that hath not somewhat to bee misli­ked, and shall not iustly mis­like something in you; if your friends faults bee few, swallow and digest them, if many, smother them to o­thers, but louingly notifie them to himselfe.

Let nothing but death & villainie diuorce you from your friend, but still follow him so farre as is eyther pos­sible or honest, and thenAffabilitas & comitas res sunt nullius im­pendij, amicitias tamen multas conglutinant ex­hibitae, dissol­uunt praetermis­sa, Cic. leaue him with sorrow.

In your gesture and words beAffabilitas & comitas res sunt nullius im­pendij, amicitias tamen multas conglutinant ex­hibitae, dissol­uunt praetermis­sa, Cic. courteous to all men, by this means you shal procure loue, and keep friendship fast.

SECT. XII.

FOr the better mayntay­ning this friendship, & at­tayning to that perfection, that is demanded in the true vse of societie; you must haue diligent careNescit poeni­tenda loqui, qui proferenda, suo tradidit exami­ni, Quintilian. what you speak, and how you dis­course. I doe confesse, it is an excellent thing to speake well, yet for auoyding of ha­bituall Hypocrisie (I doe ad­uise you) preferre good thoughts, before good words; speake what you think; and so your thoughts being good, you cannot but speake well; and thinke it e­uer the safest way, toIn omnibus Timanthis ope­ribus, plus in­telligitur, quàm pingitur, & sa­pientis est suam celare senten­niam, Tynd. speake little, and thinke more: wee doe see dayly basest things most plentifull.

In your silence auoid the censure of Affectatiō, of Sul­lennesse, and Ignorance, and then care not how little you speake, but how well: it was a good saying, Not that which is much, is well, but that which is well, is much.

Essayes Do. Fran. Ba. nunc Angliae Cancell.All discourse ought to be like a Field, without com­ming home to any man; vse discourse of your selfe spa­ringly, of others as sparingly, neyther speaking euill of o­thers, nor good of your selfe.

Affect better discretion in discourse then Eloquence; and to speake agreeable to them you deale with, then in good words or good or­der.

Quintil. instit. Orac. l. 7.Vse not many circum­stances [Page 58] before you come to the matter, for that beget­teth wearinesse, and for es­chewing of bluntnesse, vse some preamble.

Non est bonum ludere cum dijs, Ans.Priuiledge euer from your Discourse, Religion, matter of State, great Per­sons, any mans present bu­sinesse of importance, and all causes that deserueCrudelis est animi a [...]nis malis gaudere, & non miserere communem na­turam, V. Max. pittie, euer putting difference be­twixtNemo vide­tur sibi tam vi­lis, vt irrideri mereatur, Fast. saltnesse and bitter­nesse in your Discourse.

SECT. XIII.

SOmetimes lookers on see more then Players: sub­mit thy selfe to others in what thou artOmnis repre­hensio, vel me­liores, vel cau­tiores nos red­dit, Sen. So reprehendi ag [...]efers, repre­hendenda [...]e feceris, Aus. reprooued, but in what thou art praised, bee thy owne Iudge, euer ac­counting better of a sharpe [Page 59] reproofe, then a smooth de­ceit. When you reprooue others, obserue that all reproofe and admonition ought to be louingly, mild­ly, secretly, freely, and in a fit time, hauing no other end, then the loue of our Friend or Neighbour.

Before you reprooue any man, know him well; some men are like thornes, which easily toucht, hurt not, but hardly and vnwarily, draw bloud from the hand; others as Nettles, if they be nicely handled, sting and pricke, but roughly pressed, hurt not.

SECT. XIIII.

IT is not possible, but a selfe-conceyted man must [Page 60] be a Foole:Ingeniosi sumus ad fal­lendum nosmet­ipsos, Plin. in Paneg. Ante omnia ne­cesse est teipsum existimare, quiae plus nobis vide­mur, posse quàm possumus, Sen. de tranquill. animi, l. 9. for that ouer­weaning opinion he hath of himselfe, excludes all opor­tunitie of getting know­ledge. Thinke thy selfe but so bareO quàm con­tempta res est homo, nisi supra humana se erexerit: putre­do in exortu, bulla in omni vita, & esca vermium in morte, Theoph. Alexand. in Pashal. as thou art, and more thou needest not; and rather confesse thy igno­rance, then professe the knowledge thou hast not: it is no shame not to know all things, and more dangerous to surfet vpon wit, then want it.

SECT. XV.

ALl passions or perturba­tions of the Soule, (as Iealousie, Enuie, Reuenge, Hopes, Feares, Ioyes, Sor­rowes, Ambition, Couet­ousnesse, Lust, &c.) are so violent, that they driue the [Page 61] Soule from the Seat of Iu­stice, and doe proceed either from Ignorance, Inconside­ratenesse, or from a false per­swasion, that the good or ill is greater then it is: therefore when any affection begins to mooue, stay it, and compel it to giue way to Reason; euer vse your passions, asMagni Im­peratores, cum vident malè pa­rere milites, ali­quo labore com­pescunt, & ex­peditionibus de­tinent, V. Max. wise Princes doe those they mis­doubt for faction; hold them downe, & keepe them bare, that their impotencie and remissenesse may afford you securitie.

SECT. XVI.

AMong all the passions to which we are subiect, there is none more hurtfull (and more to be eschewed) then Iealousie, from whence [Page 62] many other vehement per­turbations doe proceed.

When we haue once swil­led in the Nectar of Loue (either contracted by a con­ceyued fauour to our friend, or Matrimoniall Couenant) we are so chary, that we can indure no Corriuall of our thoughts, neyther admit partaker of our fauours.

From this feare procee­deth the furie that men call Iealousie, which is a secret suspicion that eyther our friend hath not loyally dis­charged the confidence wee had in him, or that others should inioy that excellency wee haue chosen sole and singular to our selues.

This is theVita quae tandem magis est iucunda? Vel viris doctis magis expe­tenda? Mente quam pura sociam iugalem, semper amare. Vita quae tan­dem magis est dolenda? Vel magis cun­ctis fugienda quam qua (Falsa suspecta probitate amici) tollit amorem? Nulla eam tollit medicina pes [...]em, Nullamue em­plastrum vel imago sanè, Astra nec curant magicae nec artes Zelotypiam, ex Solon. in l [...]d. sept. Sapi. Canker that fretteth the quiet of the [Page 63] thoughts, the Moth that consumeth the life of man, and the Poyson specially op­posed against the perfection of loue.

After the heart is once in­fected with Iealousie, the sleeps are broken & conuer­ted in Dreames, and disquiet slumbers; the thoughts are cares and sorrowes; the life woe and miserie; that liuing dies, & dying prolōgs the life in worse content then death.

This foule and disgraced staine of Iealousie, is as hurt­full to the heart, as a Cocka­trice to the sight, or Hem­locke to the taste: and as true Loue is Diuine with Loyal­tie, so is it Hellish with Iea­lousie, proceeding from the fearefull misdoubting of not [Page 64] correspondence, or excesse of Loue.

It shortneth not only the life, but oftentimes is the cause of most horrible Mas­sacres.

If Fortune frowne in Loue, we flye to patience; if there happen Iarres, louing and friendly brawles, are but introductions to greater delight. If Pouertie inter­vene, wee relye vpon time, (knowing that all earthly things are subiect to vicissi­tude) the lowest ebbe may haue his flow, the deaddest neape his full tydes: but as the fire consumeth Flax, so this infernall plague of Iea­lousie rooteth and raceth out all true loue from the heart.

I cannot omit the aduice, that (long agoe) a iudicious (&Ex Relat. Flemin. iouiall disposed) Gen­tleman did giue to his friēd, who was begunne to bee di­stempered with the burning ague of Iealousie, and it was thus:

I perceiue (said he) you are much perplexed with some deep conceiued griefe, yet not so deepe, but I haue diued into it; and if you will answere mee directly to a question, that I wil propose, I shall either cure your dis­ease, or confirme your folly; to whom the other replied, confessing that he was som­what disturbed, and as hee would answere his question, so would he be glad to haue so skilfull a Physician. Then [Page 66] said hee, Put the case that Hornes you must haue: whe­ther will you make choice to haue them in your head, or in your pocket? The other answered, In my pocket. You haue answered rightly, sayd his friend, and I vnderstand partly by the report of o­thers, that haue taken notice (by your owne disquietnes) of your discontent, and partly, that I see you trans­ported with that passion, that a wise man neuer ad­mits further entrance, then to his pocket.

My aduice is, that you wade not where the Foord hath no footing; barke not with the Wolues of Syria, against the Moone; looke not to climbe to Olympus, [Page 67] neither aime at impossibili­ties: but pacifie that with patience, which you cannot amend by being passionate, and rather carelesly passe o­uer, or secretly smother that which (without the hazard of your credit, and stayne of your Posteritie) cannot bee proclaymed, thenVt ignis, vbi foenum v [...]l cul­mum arripue­rit sine mora, simulac materiā at tigerit, flam­mam lucidam accendit: Ita zelotypiae ignis, vbi animum at­tigit, amorem omnem penitùs exurit, Autor de Sing. adde fire to such combustible matter, that (once kindled) you are neuer able to quench.

SECT. XVII.

ENuie is a base fretting griefe, conceiued against the weale, or good estate of others, or a Hellish ioying at the fall, or aduerse fortune of our Neighbours; as it was the first weapon, wherewith man receyued his deadly [Page 68] blow, in Paradise: so euer since hath it beene so charily preserued, by that irreconci­liable Enemie to man, that he neuer doth impart it, but to hisInuidia non in alio quàm in minuto, degene­ri & ieiuno animo sibi domi­cilium parat, Cass. deare friends, or in­thrald Slaues, who once pos­sest with this infernall fauor, will rather like Aesops toad, by enuying others greatnes, thrust themselues out of their owne skinnes, then any other shal be either partaker of their good thoughts, or good words, howsoeuer some-times, (yet seldome) they (hypocritically) smo­ther theDetractio est stultorum thesaurus, quem in lingua gerūt, Aug. in detr. detracting smoke.

As I wish you neuer to entertayne the least coale of this selfe-consuming fire; so because true vertue rests in it selfe, eyther for reward or [Page 69] censure, if you finde your selfe vpright,In hoc flec­tendi sumus, vt omnia vulgi vi­tia nobis ridicu­la videantur, nam vt virtus sualuce conspi­cua auxilium a­uersatur alienae commēdationis: Ita vulgi opini­ones parui facit, Sym. & Claud. let not false rumours, neyther enuie of the base vulgar daunt you: for as the least flye hath her spleene, the small Ant her gall, so noVt vmbra hominem, sic inuidia virtutē eius sequitur, Tacit. man vertuous, although neuer so meane, but hath his enuie.

SECT. XVIII.

REuenge (beeing an in­humane thirst for the bloud of man, or to do harm to others) is so offensiue, that commonly it hurteth both theO stolide fe­roces, qui dum in vindictam ruitis, vitae hu­ius & aeternae discrimen incur­ritis; nonne videtis vos specioso honoris titulo ad carnifi­cinam duci? nonne pudet vos singularis dementiae? non­ne poenitet vos alae, periculosi certaminis, vbi vigor ille a­nimi & praestantia ingenij, Christop. de cap. fon. in Mo­nomachos. Offrer and Suffrer; as in the Bee, the patterne of [Page 70] fond spightfulnesse, who in her anger inuenometh the flesh, and euer after liueth a Drone.

This vindictiue passion, affecting reuenge,Ille nefarius & sine gente, nibu (que) mihi esto, qui cupit ferum, & exe­crabile bellum, Hom. Il. 2. ciuill dissention, and priuate quar­rells, hath beene the ouer­throw of many ancient E­states, Families, and worthie Personages; if they had not beene tainted with the infa­mous note of barbarous Crueltie, Sedition, and foo­lish maintenance of false re­putation.

Alterius per­ditio, tua sit cautio, Isidor. folil. 1.Therefore let others harmes preuent your dan­ger, and accountOptima in­iuria vltio, est obliuto. Nobile vincendi genus est patientia, Iuue. it a Ver­tue, to remit a wrong, and applaud it for true and Chri­stian valour, that you may hurt and will not, keeping [Page 71] that Golden Meane, in the remitting of wrongs, that you neither incourage others to offer thē, nor induce God to retaine yours.

SECT. XIX.

KEepe a meane in your Ioyes, Hopes, Feares, & Sorrowes, and because eue­rie man hath hisQuem dies videt veniens superbum, hunc dies videt fugi­ens iacentem, Aus. turne of sorrow, before it come, pre­pare for it, when it comes,Nihil mihi videtur infoe [...]i­cius eo, cui nihil euenit aduersi, Senec. Ignotae tantum foelicibus Arae, Stat. l. 12. welcome it, when it goes, take but halfe a farewell, still expecting his returne (the greatest part of the life of man is consumed in hoping well, beeing ill, and fearing worse:)Si fortuna in­uat, caueto tolli, si fortuna tonat, caueto mergi, Periand. Symbol. when thou art ill, liue in hope of better; when thou art well, in feare of worse; neyther doe at any [Page 72] time hope without feare (lest thou be deceiued, with too much confidēce) neither do thou feare without hope (lest thou bee ouer-much deie­cted) & in all Feares, Hopes, and Sorrowes, bee carefull that you bee euer prouided with the true grounds of contentation.

SECT. XX.

TRueContemptor ambitionis & infinitae potesta­tis Dominus ipsa vetustate flo­rescit, Democ. Magnanimitie is e­uer most settled & calme in greatnesse; eschew (as a contagious poyson) ambiti­on, being a disordered, and insatiable desire of glorie, a neuer-satisfied greedinesse to rule and aspire: This vio­lent passion, carried away by the perturbations of Intem­perance, hath beene, and is [Page 73] theSeptem illa mundi miracula (& si his quae mi­rabiliora) sequē ­tium annorum extruxit ambi­tio, & aliquan­do solo equata visentur, Sen. ad Polib. ouerthrow of many florishing Estates, and wor­thy spirits. This Ambition is stil accompanied with like discontent in inioying, as in want; making men like poy­soned Rats, who when they haue tasted their bane, can­not rest vntill they drinke, and then much lesse vnto their death: It is Ambition thatPlat. de Rep. & 2. de lege. kindles vp the fire of Domesticall Diuisions, Ci­uill Warres, making no o­ther reckoning of whatsoe­uer damnable enterprizes, then to further her deuised platformes.

Philip of Macedon had a DomesticallEx Carifi [...]j Histor. Athen. lib. 10. Remem­brancer, that did sing daily in his eare, before hee did come out of his Bed-Cham­ber, [Page 74] Remember, Philip, thou art mortall.

His sonne Alexander, af­ter manySatis est vi­cisse Alexan­dro, quàm mundo lucere satis; ita est A­lexander, re­rum natura, post omnia Oceanus, post Oceanum nihil; de siste, A­lexander, orbis te tuus reuocat. Plut. de fort. Alex. famous andQui tam hor­ridi montes, quo­rum non iuga Alexander calcauerit? vl­tra liberi patris trophaea constiti­mus; non quaeri­mus orbem, sed amittimus, Sen. Suas. 1. in­defatigable trauels, (ouer­come with Ambition) al­though he had conceyued in his mind, a fond opinion of his owne Deitie, and did stiffely maintaine it, yet on a time, when he was woun­ded with a Dart, and did see his bloud flow out in abun­dance, he then plainlyOmnes homi­nes me deū esse existimant, sed vulnus hoc, me hominem esse indicat, Quint. Curt. de gest. Alex. did confesse, that hee was no more but a man.

Charles the Great fed thir­teene Beggers, in his owne dining Chamber euery day, that by this sad view of po­uertie, he might be mooued to a more moderation of his high fortune.

Hannibal, Hannibalem ferunt frenden­tem, gementem­que, ac non sine lachrymis, Lega­torum verba audisse; rarò quequam alium, patriam exilij causa relinquen­tem magis moe­stum abisse, quam [...]um ex hostili solo: respexisse saepe Italiae littora, deos homines (que), accusantem; se quoque, ac suum ipsius caput excera­tum, quod non cruentum à Cannensi victo­ria militem Ro­mam duxisset, [...]iu. Decad 3. lib. 10. after the renow­ned ouerthrow of Cannas, (the Ambassadours of his Enemie lying prostrate at his feet) deeply considering the instabilitie of worldly affaires, did so checke his ambitious Designes, that in lieu of Triumph, he crow­ned his Victory with teares.

These Presidents, and the various Spectacles of Hu­mane Miserie, the crosse Ca­sualties, which on euery side present themselues to the eyes of the ambitious, doe aduise rather to liue in the Wisemans Stocks,Paruo con­tentus, non aeget mendicitate, Plaut. with moderate contentmēt, then in a Fooles Paradise, to bee vexed with wilfull Vnquiet­nesse, and presumptuous Ambition. Wherein three thoughts may curbe the [Page 76] most aspiring mindes; the cares that accompany them, how hard it is to stand in so slipperie a place, and how dangerous or irrecouerable the fall is.

SECT. XX.

COuetousnesseAuaritia est bellua fera, & immanis, intole­randa, quae in­cendit oppida, agros, fana, do­mos vastat: di­uina cum huma­nis miscet, ne (que) exercitus, ne (que) moenia obstant, quo minùs vi sua penetret; fama pudicitia, cunctos morta­les spoliat; verū si pecuniae & vsurae decus a­demeris, magna illa vis auaritiae facile bonis mo­ribus vincetur, Val. Max. is a ca­pitall vice of the Soule, tending to an vnsatiable de­sire, to haue from all men, & to with-hold vniustly that which belongeth to ano­ther: it is rightly compared to a Dropsie, the more it hath, the more it desireth; or to Tantalus in Hell, who be­twixt food and Water, dieth with hunger and thirst: o­thers compare a couetous man to an Hogge, that is good for nothing vntill death; or to a Dogge in a [Page 77] Wheele, that rosteth meate for other mens eating.

As in Quicke-siluer, all things swimme but Gold, so nothing sinketh to the heart of a couetous man, but gain: Pietie, Honestie, and Chari­tie swimme on the top, and descend not to the heart; a couetous mans Wisedome consists onelyInsania dam­nandi sunt, qui tam multa anxiae cōgerunt, cum sit tam paucis opus, Demo. in gaine, but in more requisite Know­ledge he is a base Ignorant, and is to bePla. pol. 2. Arist. 2. oeco. excluded from all wel-gouerned Common­wealths. From this Couet­ousnesse, as from a Fountain of mis-hap, proceedeth the subuersion of Estates, the wracke of Oeconomical So­cieties; from thence doe issue Treasons, breach of Amitie, and a million of o­ther mischiefes: Couetous­nesse [Page 78] neyther regardeth Iu­stice, nor Equitie; it contem­neth all Lawes, both Diuine and Humane, condemnes the Innocent, iustifies the Guiltie, finding euer some excuse for Corruption, Ex­tortion, and Vsurie. Finally, it makes yong men Fooles,Auaritia se­nilis quid velit non intelligo: quid enim ab­surdius quā quo minus restat viae plus viatici quae­rere? Cic. Tusc. old men mad and Atheists.

SECT. XXI.

HE thatCass. l. 7 c. 5. did call riches, Bona Fortunae, did ra­ther vtter his auaricious in­clinatiō, then shew himselfe a good Philosopher, in ascri­bing false goods to a false pa­tron; for as there is no For­tune to giue or guide riches, so there is no goodnes in thē; yet they are so necessary (e­uen to good men) thatHaud facile emerguat quo­rum virtutibus obstat res angu­sta domi, Iuuc. Paupertatis v­nicum incom­modum habere sapientem, dixit Architas Philo­sophus. with­out thē they can hardly put [Page 79] their goodnesse or vertue in practice, Vertue in Pouertie beeing like vnto a goodly Ship readie rigg'd, but can­not saile for want of wind.

After you haue informed your selfe of the true causes that make Riches necessa­rie (the chiefe whereof are to supply your owne wants, and to inable you to doe good to others) if Riches come in your way, refuse them not, neyther desire them to other end, but to make them Slaues; and if neede bee, without griefe (with Socrates)Eurip. in vita Socrat. Saepe mecum re­putans, quibus­quisque rebus clarissimi viri magnitudinem inuenissent, quae res, Populos, Na­tiones, Ciuitates auxissent; ac deinde, quibus causis amplissi­ma Regna, & Imperia corruis­sent; ea­dem semper bona, at (que) mala reperiebam: Omnes victores diuitias con­tempsisse, & victos cupiuisse; ne (que) aliter excellere se quisquis, & diuina mortalis attingere potest, nisi amissis pecuniae & corporis gaudijs; & animo indulgens, non assentando neque concupita praebendo, sed in labore, patientia bonisque prae­ceptis & factis fortibus, se exercitando, Val. Max. throw them in the Sea. Perswade thy [Page 80] selfe, if thou make them once Master, thou hast con­demned thy self to thy own Gallies. It is a great madnes in a man, at once to make himselfe both Slaue and Foole: although thy Chains bee of Gold, thy bondage may bee more glorious, but not lesse miserable.

Lay not vp too much, and vtter nothing, lest thou be­come couetous, and misera­ble, neyther spend all, and lay vp nothing, lest thou be­come prodigall and poore; euer framing rather yourƲt foelicitatis est quantum ve­lis, posse: sic mag­nitudinis, velle quantum possis, Plin. in Pane­gyr. Constant. minde to your estate, then your estate to your minde, and your charges rather vnder it, then either leuell, or aboue; a man hauing meanes, may rise with cre­dit, but cannot fall without shame.

SECT. XXII.

ALl Voluptuousnesse (gi­uingPer volupta­tem vitia faci­lius surrepunt, Sen. Epist. 7. Magnum Cice­ro audax (que) con­cilium suscepisse Graeciam, quod voluptatum & cupidinum si­mulachra in gymnasijs con­secrasset, Lact. de fals. Relig. entry to other Vi­ces) is valiantly to be resisted, beeing a delight, which tick­leth our sēses with false ple­sures, quickly flying away, leauing behind the occasion of Repentance, the fruits of griefe, dulling of the Spirits, the weakning of the bodie, and innumerable Diseases.

Delight not in the com­pany ofCum sapiens Salomon fue­ras, sapientia non te eripuit, res est imperiosa Venus. Et tu Troia potens fueras, te nulla redemit Nobilitas, non te Pergamus eripuit. Tu Samson robustus e­ras, nec te tua virtus seruauit, fraudes saepe ministrat amor; frangebas scilices, superabas castra, domabas extremos quic­quid erat crudele per agros: Te tamen exciso delusit foemi­na crine, Text. discrib. mul. Non ita difficile est, ipsis cap­tum retibus exire, quàm Veneris perrumpere nodos, Lu­cret. Vita foueam, in quam alios cecidisse vides, Isidor. soliloq. l. 1. strange Women, neyther tye thy selfe to a Womans beautie, which is [Page 82] like Phidea's Pictures, shew­ing most glorious to the eie, yet blemished with euery breath. Dalila will shew, & speake fayre, but in the end she will bereaue thee of thy strength and life: such Gnats will for a while make mu­sicke about thy eares, but be sure they will sting in the end; for Lechery is no other thing then a furious Passion,Arist. Pro­blem Theo­phrast. lib. 3. shortning the life, hurting the Vnderstanding, darke­ning the Memorie, taking a­way the Heart, spoyling Beauty, weakning the ioints, ingendring Sciatica, Gouts, Giddinesse in the Head, Le­prosie, and Pox.

SECT. XXIII.

LEt the filiallTimor Domi­ni est ianitor a­nimi, Bernard. & Iohan. Row­le: in Qua­drag Ser. feare of your Creatour, and [Page 83] Duo animi dati a Deo custo­des domestici, pudor & timor: qui pudorem a­misit, bestiae par est; qui timorem, bestia peior; Bern. de di­uers. 22. 1. shame to doe euill, be the faithfull Attendants, and Doore-keepers to hold out whatsoeuer may beget either sorrow or disgrace. As the first is the beginning & con­summation of Wisdome: so good & approouedTu virorum ac mulierum praecipuum fir­mamentum, pu­dicitia es: tu e­nim consecratos Vestaefocos inco­lis, tuo praesidio, puerilis aetatis infignia munita suni, tui numi­nis respectu, sin­cerus inuentae flos permanet, te custode, matronalis stola san­cietur, Val. Max. shame­fastnesse is the Mother of good Counsell, the Gardian of Duty, the Mistris of Inno­cencie, & preseruer of Cha­stitie, and shall euer bee vnto you, as faithfull aQuid beatius? quid securius, quàm eiusmodi custodes habere, quibus me totum refun­dam, quasi alteri mihi; qui deuiare non sinant, fraenent praecipitem, dormitantem excitent, quorum reuerentia, ex­cellentem reprimat, excedentem corrigat, constantia & fortitudo, nutantem firmet, erigat diffidentem, fides & sanctitas, ad honesta & sancta prouocet, Bernard. de consid. l. 4. Watch, asCum Philippo (intempestiuè ludenti) An­tipatrum venire obnunciaretur, [...], alueum qua ludebat in lectū reiecit, Athen. Dipnosop. lib. 10. Antipater was to Philip of Macedon; and in the end [Page 84] crown all your actions with the Crowne, that is onely due toIn cassum bo­num agitur, si ante vitae ter­minum desera­tur, quia frustra velociter currit, qui priusquam ad metas veniat deficit, Greg. Mor. l. 2. c. 40. Non inchoanti­bus, siquidem praemium pro­mittitur, sed perseuerantibus, Isidor. de sum. bon. l. 2. c. 7. Perseuerantia sola virtutum coronatur, Ber. Perseuerance. From this commendable shame­fastnesse, many things are to be priuiledged; as, not to be ashamed to displease the multitude against Reason and Equitie; not to be asha­med to reprooue such as come of purpose to offend; not to bee ashamed to con­fesse your Ignorance, that you may be instructed; or if any man with-hold your due, bee not ashamed to de­mand it with Reason.

SECT. XIIII.

EVerApelli fuit perpetua consu­etudo, nunquam tam occupa­tam diem agendi, vt non lineam ducendo exerceret artem; & vsu pinxit Apelles quae pingi non possunt, tonitrua, ful­gura, Plin. l. 35. c. 10. accustome your selfe to good things: for [Page 85] three things concurre to make a mā perfect; Nature, Education, & Custome: the last two are of force to ouer­rule what is amisse in the first, and that which is calledHabitus est altera natura, Sim. habit, (beeing a constant desire, and following or eschewing of things) is ac­quired by custome, then which, there is nothing of greater force, either to good, or ill; vnlesse you attaine to this habit of goodnesse, your soule worketh in vaine, or like an vnskilfull Appren­tice; for when our actions and affections are growne to a habit, then are they called, eyther Vertues or Vices, as they are well or ill done.

This habit in bewitching Vices, isVbi semel decratum est, in praeceps perueni­tur; adeo matu­rè à rectis in praua, à prauis in praecipitia peruenitur, Pa­tere. lib. 2. hardly, orTunc consum­mata infoelicitas est, vbi turpia non solùm dele­ctant, sed pla­cent, Senec. neuer remoued: therefore the best [Page 86] remedie against so dange­rous an euill, is to resist the beginning of vicious moti­ons, Nam turpius eijcitur, quàm non admittitur hospes.

SECT. XXV.

MY last aduice vnto you, concerning the right vse of all the Cardinall Ver­tues, & eschewing their con­traries, shall be borrowed frō the [...], l. 2. Salomon of this Age; which is, that you make ouer all Vertues, Temperance Queene; I doe not meane the vulgar interpretation of Temperance, consisting in gustu, & Tactu, or modera­tion of those two Senses; but of that wise moderati­on, first, commanding your selfe, then as a Queene shall ouer-rule all the affections [Page 87] of your mind, and as a wise Physician, mixe all your Actions accordingly there­to.

Remember, that in all commendable Actions, In medio stat virtus; and that thePro bonis ma­la amplectimur, vitia nobis sub virtutis nomine obrepunt, sunt enim vitia vir­tutibus vicina, Hier. lib. 3. de Vict. two Vices, at eyther end of them, are but falsly coloured vnder the bor­rowed names of Vertue, ha­uing indeed no affinitie ther­with.

SECT. XXVI.

BEe carefull to frame all your outward Actions, (whether they be necessary; as feeding, sleeping, speaking, gesture, &c. or not necessary, although conuenient, as ga­ming, and all sort of lawfull recreation,)Cura vt ha­beas mentem sa­nam in corpore sano, Aus. Animi imperio corporis seruitio magis vtimur, Salust. Catil. lib. 1. Corpus, dum mi­nistra animae deputatur, con­sors & cohaeres inuenitur, Tert. lib. 2. cap. 7. Omnis nimietas vitium reputa­tur, Tynd. that they may serue, for the aduancement [Page 88] of your inward Vertues, disposition and health of your body; and as they that should eate some Dish deli­ciously sweete, temper it with tarte sawce (lest they bee cloyed,) and those that receiue bitter Pills, rowle them in Sugar (that they may not bee annoyed with the vnpleasant taste:) so, ra­ther season all your exte­rior Actions with Mediocri­tie, then with Delight or Excesse.

But because all these sorts of outward Actions haue beene so fully intreated of by many, and are (I doe hope) knowne to all (that I come to an end) I will only adde a short aduice, for rea­ding of Bookes, for Appa­rell and Trauell, being three [Page 89] of the former indifferent Actions, whereof you may make much profitable vse.

SECT. XXVII.

THe chiefe vse of Bookes, is to increase knowledge, cōfirme iudgement, to com­pare times past with the pre­sent; to draw profit from both for the future, and to bring out the dead speaking with the liuing. Bookes are the most free Reproouers of Vice, the most trustie and comfortable Friends, and faithfull Companions that are, euer readie with good counsell, when it is either re­quired or needfull; they are the onely Physicke to purge the naturall dulnesse of our home-bred ignorance, and weake capacitie.

In reading of Bookes it is better (as in the vse of Friends) to conuerse serious­ly with few, then to wander amongst many without pro­fit.

Make choyce of the bestFastidientis stomachi est multa degusta­re, Plut. Vt cibos dimit­tis quo facilius digerantur, ita lectio non cruda sed multa itera­tione mollita, memoriae imita­tioni (que) tradatur, nec per partes scrutāda omnia, sed perlectus li­ber vti (que) resu­mendus, Quint. instit. Orat. lib. 11. cap. 2. Authors that write vpon the subiect you most affect, or is most necessary for you; (euer reiecting all such as are either repugnant to Godli­nesse or good Manners) reade them with diligence, not in parcels (as many vn­profitably doe) or slightly, and then cast them aside: but pervse them with dili­gent obseruation orderly, from beginning to end; ta­king a strict account of your selfe, of those things you reade: so shall your labours (by exercise & daily increase [Page 91] of your knowledge) at last produce the desired fruit of your studies.

SECT. XXVIII.

THere is nothing where­by the inward disposition of the mind may be sooner discouered, then by light­nesse or stayednesse of appa­rell; a phantasticall attyre being a confirmation of an vnsettled mind. [...], l. 3. fol. 110. Dent tibi Cae­sar, aetatem dij quam mereris, seruent (que) ani­mum quem de­derunt, Plin. in Panegyr. Ampliora sunt merita Princi­pum, quàm no­strorum optatae votorum, Naz. in Paneg. Const. I doe ad­uise you, not to follow the frantike humours of new Fashions, neyther to be su­perstitiously, basely, slightly clothed, nor artificially dec­ked; but to vse your clothes in a cleanly, honest, comely, and carelesse forme.

At such times as you con­uerse with your Superiours, or Strangers, rather be a­boue, [Page 92] then vnder the rate, your meanes will allow you for apparell: although it bee a great folly in a man, to iudge the preciousnesse of a Iewell, by the Case where­in it is kept, and much grea­ter to esteeme it by the co­uer of the Case; euen so by the same reason, it is an e­qual indiscretion to estimate a mans worth, either by his bodie or clothes; yet on the other side it is an ineuitable certaintie, that not only the common people and stran­gers, but euen wisemen are mooued, and stirred vp with outward shewes, and their minde (according to those exterior things) prepared to receiue a deepe impression of liking or disliking, fauour, or disfauour, reuerence, or [Page 93] carelesse retchlessenesse.

SECT. XXIX.

I Doe thinke verily, that all purpose of Trauell vnder­taken, Non ad voluptatem so­lùm, sed ad vtilitatem, argu­eth an industrious and gene­rous minde, and that their spirits are more base, that striue to houer about home, and these more Noble and Diuine, that imitate the hea­uens, and ioy in motion.

At such time, therefore, as you trauel out of your Coū ­try, resolue to trauell out of your Coūtrie-Fashions, and indeed out of your self, that is, out of all former excesse of intemperate feeding, dis­ordinate drinking, thriftlesse gaming, fruitlesse time-spen­ding, violent exercising, and [Page 94] all irregular mis-gouerning: determine that the end of your Trauell, is the ripening of your knowledge, and the end of your knowlege, is theExomnibus rebus humanis nihil est praecla­rius, quàm de Repub [...]ica bene mereri, Cicero Epist. 10. ad Familiar. seruice of your Countrie, which by right challengeth a chiefe interest in you.

The first steppe to this knowledge, is to vnderstand the Languages where you Trauell: the best way to at­tayne to the knowledge of them, is by Booke; for spea­king, practice, and conuer­sation are more helpfull. Af­ter some few Moneths (Visus visu volatus, volatu, differt, haud e­nim M [...]lut, & Cicades, Aquilae, & Perdices si­militer volant, Plutarch. as you find your selfe capable) leaue the Booke, and onely vse your Master to talke with. In France, Orleance, and Bloyz, in Italie, Florence, or Sciena, in Tuscanie, Prato, in Germanie, Hiddleburgh [Page 95] and Lipswick, are the best places for the Languages.

In your Trauels diligent­ly obserue what you see in the parts you trauell, ma­king choyce of the best, and leauing the world behind you: for helping yourMemoria res est, ex omnibus partibus animi, maximè delica­ta & fragilis, Rhod. l. 10. c. 18 Me­morie, let your chiefe Booke be a Iournall, wherein write downe the diuers Prouinces you passe by, their Commo­dities, Townes, manner of Buildings, the names and benefit of the Riuers, the distance of Places, the con­dition of the Soyle, the Manners of the People, and whatsoeuer notable thing your eye encountreth by the way.

In your Trauell haue speciall care of your compa­ny and friends; in that time [Page 96] remember that Damon and Pitheas are dead; neither pre­sume so much of your owne sufficiencie, as to neglect the benefit of counsell, and al­though some-times a young man may proue a Lelius, be­ing Rara auis in terris, yet take a young man rather for your Companion then Friend:Pietas in Deum toto cor­dis timore (quasi culmen & Coro­na Virtutum) seruetur, Theo­phil. Alex. de Constant. serue God daily with great Deuotion; he is the onely Pillar to hold you vp amongst the dangers that shall inuiron you.

At your returne, leaue all strange forrain Manners, and fashion your selfe, your Manners, Apparell, Carri­age, Conference and Con­uersation to the best pat­terne of the place from whence thou diddest begin thy Trauels:Alij satis vi­xisse te viso, te recepto, alij ma­gis esse viuen­dum praedica­bunt, Plin. in Paneg. so shall the [Page 97] remembrance of them bee pleasant and profitable, and thy returne an Ornament to thy Countrey.

SECT. XXX.

NOwEPILOGVS. to trusseQuod matres facere solent cum poma bel­laria, vel tale quidpiam in pu­crilem sinum immiserint, ne­quid excidat contrahens vn­di (que) tuniculam cingulo subijci­unt: idem & nos faciamus orationem in longum pro­tractam contra­hamus, & in memoriae custo­diam depona­mus, Chrysost. de Ozia, Ser. 3. vp all in few words: in the first part of that which you haue heard, is contayned a short way to heauenly Ie­rusalem.

Secondly, for setting you forward in this Iourney, the necessitie of a good reputa­tion amongst men is set downe, and how it is ob­tayned.

Thirdly, how dangerous aQuicquid praeter opinionem euenire in bello potest, priusquam ingrediare cogi­ta, Thucid. li. 3. warrefare you are to vn­dertake in the way, and with what enemies.

Fourthly, that the reso­lutiōs of a Wiseman forged [Page 98] vpon the Anuill of Gods Grace, are the onely Wea­pons eyther to foyle these enemies, or withstand their [...]er ceasing assaults.

Fiftly, whatAci [...] [...]t [...] ­rum paritèr pugnantium quae [...]enda, vbi tot s [...]t auxil [...] rij quot a [...] Bonauent. diet. Salut. auxiliarie Souldiers you shall choose, for maintenance of so long­lasting Wars; and how you shall keepe them from mu­tinie.

Sixtly, a discouerie of the [...] Ambuscadoes, and o­ther impediments that may obui [...]te you in so dangerous a March.

Seuenthly, some few helpes that will serue for ne­cessary prouision to your Campe.