REASONS Metamorphosis, and Restauration.

MAN (if relin­quisht to him­selfe) were com­parable to the veriest Brute for immanity (saith Saint Augustine) whom Chrysostome affirmeth to be the worst of all Euils; Nulla ho­mine, im­manior fera si sibi relin­queretur. for as much as euery irra­tionall creature hath but one euill (& propriè) of propertie belonging to it, but Man abounds in al: [Page 2]So that though he wash him with Niter, and take him much Sope, yet his iniquity is marked before God, Ierem. 2.22.

Now the first thing that transports the minde, from setling on the most setled, and sweetest hap­pinesse; is voluptuousnes; His Reason in the Infancy approueth least the inte­gritie of manners, disso­lute Pleasures best: and this is warranted from the pretence of weaknesse, which refuseth laudable, and vertuous actions, as too difficult, such as most barren of content; and [Page 3]sucketh on the breast of delights, as onely sutable to the tendernesse there­of. In the growth and maturitie, when it is able to distinguish according to the worth, and excel­lency of things, & should therefore make discretion of it selfe, from that meere nature which is in Brutes, not onely in the appetite, but also in the choise, and prosecuting of good: then the obiects of Pleasure grow more specious and delectable in our eyes, and we more diligent to execute her vnlawful mo­tions: for that we are then [Page 4]cunning to discharge our parts with her.

This proceeds not from the debilitie of Reason, but partly from the force of allurements, which are in Pleasure, and partly from Natures refractarie headinesse, which ha­uing gotten some ad­uantage of Reason, will bee ruled no longer by it; for so it appeares, Nature is the Beast, Reason the Bridle, and Man holds the Reines; Man sits fast vpon the Beast, but heere loseth the reputation of man­hood, in that he cannot [Page 5]curbe and guide it as he should; but suffers him­selfe to be run away with­all: so preuenting the due efficacy, and genuine ope­ration of his Reason, through vnskilfulnesse to vse it.

Behold then Pleasura, Her polli­cy. amiably adorned with whatsoeuer may per­swade the senses, stands sweetly inuiting: Her lips drop as an Hony combe, and her mouth is more soft then oyle: Prou. 15.12. Licentious Nature runs lasciuiously vnto her, ig­norant Man is carried vi­olently with it, and abu­sed [Page 6]Reason, as a dumbe Picture, must neither see nor speake, that best Mi­nister of the soule, is per­emptorily put to silence.

This hath aduanced the head of Pleasure; Her prefer­ment. There is not a vanitie in her shop, but cries out to our shame, In me turbaruunt luxuriosa, proci:

So she hauing fortified her selfe, with friends of all sorts, the Presidents [Page 7]haue chiefely giuen her preferment, and now she sits as a Lady, and saith; I am, and none else, I shall not sit as a Widow, nor see the losse of Chil­dren.

It was woe with Rahel, Her prospe­rity. with many naturall and godly Mothers, in the bit­ter tempest of their teares which fell for their Chil­dren, because they were not; But Pleasure is an Harlot, and speeds bet­ter, not subiect to this losse, not capable of this sorrow; she is euer in youth and lust, euer preg­nant, and euer bringing [Page 8]forth: if she bury one, she hath one borne: if she lose an hundred for one, she bewailes them not; being sure of a motherly respect, so long as but one [...]iueth. For her dition and command is as spa­ciously extended as our Earth, Super Garamantas, & Indos prosert imperium It was said to the Egyptian Woman, whom Salomon maried (being a Type of a Christs Church) shee should haue Children, As far forth as it consi­fted of the Gentiles. whom she should make Princes through all the earth, Psal 45.16. This inuerted is verified of [Page 9]Pleasure, as the most no­torious Church-robber: there are Princes in all Lands whom she makes her Children; this good lucke hath shee with her honour, to see an infinite augmentation of it, and bring al the world to Ido­latry for her sake, whilst it passeth that sacred testi­mony of her, which the Ephesians prophanely of their Diana: Great is vo­luptuousnesse.

As Ionathan loued Da­uid, Our do­tage. so are our hearts knit to pleasure, and we loue it as our owne soules: when they parted they [Page 10]wept, till Dauid exceeded; if any sinister casualty se­quester vs from our plea­sure, we wring the hands, with sighes and teares, pining in discontent, rea­dy to dispaire; shall wee receiue good at the hands of God, and not be pati­ent of the euill? No, wee must haue health, with­out disease; wealth, with­out want; libertie, with­out restraint; friends, without failing, or else our passion breakes out so farre beyond the bounds of patience, that no con­templation can appease it, nor comfort arrest it, [Page 11]til it be wearied with that carefull and bootlesse E­legie of a too fond Fa­ther, Oh our Pleasure, would God we had dyed when wee parted from thee.

Although She gaines this vniuersall loue, by the incestuous prostituting her selfe to her whole progeny, so many as haue but the least vndè, to pay her with all: (leauing the rest, as the carelesse O­strich doth her Egges, in the sands of hourely dan­gers and aduersitie) yet the more Noble and no­table the personages are, [Page 12]the more obsequiously doth she incline to their condition, presenting her selfe fairer then her selfe, with an artificiall com­plection; and framing her dittie in a stately and he­roicall stile vnto them: and for as much as diuers are diuersly affected, some loue her at home; others would enioy her abroad; she hath her seuerall sta­tions on the coasts of se­uerall Countries, where (like the tempting blos­somes of A tree, whose blos­somes are poyson. Alpina, or the faire seeming fruit of So­dome) she pronounceth her huc ades; come hither [Page 13]and taste, according to their seuerall likings. Vp­on their arriuall, shee would seem to be at large expence for their enter­tainement, spreading her banquets in euery streete, in euery house, in euery chamber, where she ac­quaints them with her bed, deckt with orna­ments, carpets, and laces of Egypt, and perfumed with Myrrhe, Aloes, and Cynamon, Prou. 7.16. that after they haue sur­feited at board, her profe­red medeale may bee the better accepted, which is thus compounded; Come [Page 14]let vs take our fill of loue till the morning. A pill ouer­laid with Gold; but of this vertue to purge the soule from pietie, and the pursse from plentie. In­deed she hath nothing, whereof to shew choise to her customers, but a packe of odious sinnes, and those of vnspeakable varietie; and therefore is tearmed Malorum esca, the baite of Euils, which who so deuoureth, shall bee surely caught, and drawne into a maze of impieties, to lay sinne vp­on sinne, luxury vpon gluttony, pride vpon co­uetousnesse, [Page 15]irreligion vp­on securitie, till neither line vpon line, nor pre­cept vpon precept can help him out, but he sinke farther into a gulfe of ir­reparable miseries. That certaine rich man, (vn­werthy to haue his name mentioned in the Euan­gell, which was neuer to be inserted in the booke of life) swallowed her e­uery day in his delicious dier, put her on daily in his sumptuous apparrell, and daily lockt her vp in his glittering coffers: and this so benummed his heart, against all sense of [Page 16]grace, mercie, and good­nesse, that for the same cause, after death, being in hell, it was told him from heauen: Thou art tormen­ted, Luke 16.25. and that so, as no man could re­paire vnto him with ty­dings of relaxation, or present comfort.

The forme of Pleasures Common-weale, is De­mecraticall: and whereas Aristotle constitutes foure kinds of Democraties, this of hers is the last, and very worst of thē, where euery one liueth as he list him­selfe, without respecting or regarding the Lawes, [Page 17]and Magistrates; and as he saith of that, so is the administration of this ty­rannicall, through her slatteries & perswasions: the Kings Guard is of Ci­tizens, the Tyrants of Strangers Pleasure is not guarded with vertues, which are ciuill & prince­ly; but with vices, which are barbarous, and for­raine: by whom shee la­boureth to subdue and yoake vertue, that it may beare no sway, nor make any shew among them: or else to put it to vtter exile, that without feare of opposition, or inter­ruption, [Page 18]she may rule and domineere as shee will; hence is that truth of Ci­cero. In voluptatis regno, non potest virtus consistere. Vertue can make no quiet residence in the Territories of Pleasure.

Christ authorizing his Disciples to goe abroad into the world, & preach, said; I send you as sheepe among Wolues: In the man­ner of which his Mitto, he (as it were) paints the World, with an open mouth, roaring at pietie, and euer ready to de­uour the professors there­of: neither did they dis­charge [Page 19]their office, onely with long hazzard, but at length, to the losse of their liues; Those earth­ly Spirits, that draw breath in darknesse, can­not endure the sacred sun­shine to detect their sen­sualities. The auaritious Pharises, heard Christ reproue Couetousnesse, and they mocked him, Luke 16.14. Moses sought to make peace betweene two Hebrews that stroue, & he that did the wrong, reproachfully tanted him, Who made thee a man of au­thoritie, and a Iudge ouer vs? Exod. 2.14. When the [Page 20]blinde man restored to sight, confessed Christ to the faithlesse Iewes, they cast him out with this re­prehension, Thou art alto­gether borne in sinne, and doest thou teach vs? Iohn 9.34. Religion suffers many a sharpe repulse, by them that are the Proctors of Pleasure, to pleade for her sinnes: they remoue it farthest from the heart, and resolue to haue no encounter with it; If it be a doctrine of renouation, and new birth, without which no man can see God, they reiect it out of ignorant admiration, as [Page 21]a thing impossible, say­ing with Nicodemus, How can a man be borne when he is old? Iohn 2.4. If of diuine worship and holy duties, then auersly with Gallio. Iudices nos horum nolumus esse: We will be no Iudges of these things, Act. 18.15. They are so infatu­ated with the cup of her sorceries, that (as an In­fant chooseth a Rattle be­fore a wedge of Gold) they runne affectionately after her featherie toyes, and cast off heauenly trea­sures: so eluded with her impostures, that they can discerne nothing in the [Page 22]true colour and proporti­on, from whence they confound Christ with Be­lial, sinne with Sanctimo­nie, loosing the sense of grace, the horror of their sinnes, the desire of things eternall, the feare of pu­nishments infernall, euen by that neere and arct coniunction they haue with corporall delights. The natural man perceiueth not the things that are of God, for they are foolishnesse vnto him. 1. Cor. 2.14.

I said in my heart (saith the Preacher) Goe to now, I will proue thee with toy, therefore take thou plea­sure [Page 23]in pleasant things, and behold this also is vanitie. I said of laughter, thou art mad: and of ioy, what is this that thou doest? Eccles. 2.1.2. He did heere but purpose this course to himselfe, which after hee had considerately discus­sed, reputauit errorem, he concluded to be so erro­nious, and so meerely vaine, that it was not worth the vndertaking: yet afterward, hee with­held not his eies from whatsoeuer they desired, nor withdrew his heart from any ioy: and when he had looked on all his [Page 24]workes, and on all his trauell, this was the sum againe, Behold, all is vani­tie, and vexation of the spi­rit. So that if any Liber­tine, distracted too farre with the concupiscence of deceitfull ioyes, shall seeme to challenge his iudgement in the first, it will bee safe for him to credit his experience at the last, and not venture on so slender a bridge, o­uer an horrible abysse.

Immoderate laughter stirred vp by outward as­pects & occasions, com­pared with Christian so­brietie, which should ter­minate [Page 25]our behauiour, is more then reputed madnesse, and such ioy makes vs seeme to do we know not what. As well might Sampson haue ioy­ed in the crueltie of the Philistines, when they put out his eyes, &c. Iudg. 16. as we in those transi­tories, which by the fix­ing of our hearts vpon them, obcecate our vn­derstanding, and so be­come the breeders of our confusion: and Saul as wel when he tooke his sword in his hand where­with he slew himselfe; we take hold of vanitie, [Page 26]and falshood a refuge, which pierce the soule with anxious cares, and wound it to the second death; and what is it for vs to triumph in these things?

Christ himselfe chose the hardest part, a part full of asperitie, and bit­ternesse, as it is noted from the euidence of his manifold pouertie, and the absence of all terrene pleasures, in his conuer­sation, in his death, and by that meanes entred into his glorie; whose whole life was to vs, dis­ciplina morum, that wee [Page 27]should imitate him, in moralitie Moses concei­ued no matter of reioy­cing in the pleasures of sinne, therefore accepted rather to suffer affliction with the godly: and ma­ny Saints wandred vp and downe, in Sheepe skinnes, and in Goates skinnes, Egentes angustati, afflicti, destitute, bestreigh­ted, afflicted, Heb. 11.37. And all these through faith obtained good re­port, ver. 39. But the Princes of Israel then waxed carelesse of requi­site vertues: then forgate to sorrow for the afflicti­ons [Page 28]of their brethren, and then loathed the pa­tience of godly aduersi­tie, when they betooke themselues to ease, to fare daintily, to the drin­king of Wine, to Mu­sicke, and singing, Amos 6. So when we are wrapt in this supputed heauen, which wee are seldome out of: we say, of laugh­ter, thou art grace; and of ioy, thou art the swee­test solace: looking to the soules health through these pleasures, as at a re­mote obiect through a prospectiue glasse, which makes it to bee thought [Page 29]neere, being in truth, far off: whilst wee mistake these grosse, and vani­shing mists, to be pelluci­dum Coelum, as if we were then in Abrahams bo­some, when we are in Sa­tans bondage.

Belshazzar, and his no­ble associates, when they were in carousing of wine, praised their gods of Siluer and Gold, &c. supposing there was some vertue in them to do them good: but what saw Belshazzar? Found he not a God aboue all his gods, that did anni­hilate their power, and [Page 30]frustrate his owne expe­ctation? He saw an ap­parition, and was it not a little one? It was but a hand, but it was sent frō heauen; and was it not a mightie one? His heart was hautie, and his limbs lustie, yet could hee not behold it, without the fainting of the one, and the feeblenesse of the o­ther: before he knew the true meaning of it, his countenance was chan­ged, and his thoughts troubled him, a sad pre­sage of a fearefull conse­quence; he dishonoured his Creator, and did glo­rie [Page 31]in the Creature, ther­fore was hee degraded from his honour, depo­sed from his kingdome, and depriued of his life, for he was to light.

As it cannot be (saith Chrysostome) that fire should flame in Water: so neither can the heart labour of compunction for sinne, when it is ta­ken vp, and made insen­sible with pleasure: for these are repugnant one to the other; Illa enim ma­ter est fletus, haec mater est risus, illa cor constringit, ista dissoluit; Because that is the mother of lamentati­on, [Page 32]this of lightnesse, that composeth, and settles the heart, this dissolues, and disorders it. It makes vs laud the gods of our de­lights, as if they were po­werfull to deliuer vs, and contemne the Authour, and finisher of our faith, as if the Storie of his mercie, power, and pas­sion, were but a fable. In quaffing we extoll Bac­chus, take him for our high Priest, and pay him tenth vpon our knees, Alij stantes, discumbentes alij, omnes ex animo which way soeuer, all do it with all their hearts: in ban­quetting, [Page 33]to Epicurus; in Musicke, to Apollo, wee sweare all allegiance; ha­uing no more stay of our affections, nor sound­nesse of fidelitie, then to become seruants vnto al, that wil serue vs but with a fit of slippery content. The finger of the Holy Ghost hath written our iudgement, wee haue read it, we haue heard it, but are no whit changed, nor abashed. Christ hath spoken as it were from heauen, to euery one of vs, with that voice that came to Saul, Why deest thou persecute me? But we [Page 34]neither tremble, nor aske what wilt thou Lord that we shall doe? Wee are more brasen, then timo­rous Belshazzar, more impudent then tremb­ling Foelix, more obdu­rate then halfe perswaded Agrippa, whom no inue­ctiues against sinne, no lift vp voyce of any Cry­er on earth, no iudge­ments exemplified from aboue, no terrors concei­ued from beneath, can truly conuert to true Christianitie: When I saw (saith Iehouah) how that by all occasions rebellious Israel had plaied the harlot, [Page 35]I cast her away, and gaue her a bill of diuorcement: yet her rebellious Sister Iudah was not afraid, but shee went also and played the harlot, Ier. 3.8. After both their backslidings in fear­ful rebellion, and the ma­nifestation of Gods in­dignation towards them, we also a litle Sister vnto them, Can. 8.8. come on carelesse, fearelesse, and commit fornicatiō with our pleasures. It is recor­ded by Plutarch, of Iulius Caesar, that for his singu­lar sobriety and tempe­rance, hee was the onely mirrour of Italy, who by [Page 36]ouercomming himselfe, ouercame all Europe; A worthy precedent for the imitation of Greatnesse, who are to know, that Parui sunt foris arma, nisi est consilium domi. To master our little world, is the first step to the ma­stery of the whole world; albeit they meane not to contend for Countries, vi, & armis, yet are they bound to endeauour vir­tute, & abstinentia, to that christian fortitude, wher­by not to feare what man can doe vnto them. Let Temperance keepe the doore of the stomacke, [Page 37]and exclude superflui­ties, and the foule spirit, shall finde no place of habitation in the heart, whereby to subiect it to worldly feares: for that which is recti iudicij te­nax, doctrinae capax, bonae famae semper auida, salu­bria atque vtilia creans, as is Temperance, of a right and orderly iudgement, of an able capacitie for doctrine, couetous of a good report, creating profitable and wholsome Theorems in the soule, is to well resolued, and to heauenly affected, to let in so hostile a guest, so [Page 38]dangerous a truce-brea­ker betweene God and Man. Daniel, that hee might not be entised to forget his Religion, and accustomed sobriety (for so was the Kings purpose in appointing him pro­uision of his owne costly fare) determined in his heart, that he would not defile himselfe therwith, but eate pulse, and drank water, being a certaine preseruatiue for them both; for so Origen ob­serueth, that sobrietie is the mother of all vertues; and Saint Austine, Dan. 1.8.12. Est virtutis singulare auxili­tam, [Page 39]cuncta cum ratione disponens: It is a singular ayde to vertue, dispo­sing all things with rea­son: For which cause could not the most tem­perate Agesilaus bee o­uercome by the impor­tunitie of the Noble Thrasians, to taste of their prepared dainties; hee fed onely on their bread and drinke, commaun­ding his Foote-men and slaues, to feede if they would vpon such cheere, for that (hee said) Princes might not pamper themselues, with delicate cheere, [Page 40]and Wines, but vse ab­stinence, & temperance; the one being vicious and shamefull; the other a free Nurse to vertue and Fame. He respecting himselfe as (hee was) a King turned ouer this pleasure, as a sordide and slauish exercise to his meanest seruants, least vsing it himselfe, hee might through forget­fulnesse, haue become as infamous as the worst of them, hauing lost that Iewell, which is of best note, and most valuable, in the Diadem of Prin­ces.

So did Eliah, and Iohn Baptist, nourish the Spi­rit by Prayer, and absti­nence: Mat. 3.4. his meate was no flesh, neither dranke hee Wine, nor strong drink, Luke 1.15. The other was contented with bread, and flesh as the Rauens brought it him morning and euening, and dranke of the riuer. 1. King. 17.6. Woe bee to thee, O Land, when thy King is a Childe, and thy Princes (meaning Magistrates and Rulers) eate in the morning, (that is) intemperatly, for sur­feiting, & not for strength. Prou. 10.16. In this sense [Page 42]spake Queene Bethsheba, to her Sonne King Salo­mon: It is not good for Kings O Lemuell, Pro. 31.4.5 it is not good for Kings to drinke wine, nor for Princes strong drinke, least he drinke and forget the decree, and change the iudgement of all the children of affliction.

We may stay our eies at home, vpon our fa­mous and sacred Lemuel, who hath (as vprightly as euer any) obeyed the voyce of wisedome his Mother, to eate her meate, and drinke the Wine that shee hath drawne, Prou. 9.5. And [Page 43]published the fruits ther­of, to the incomparable comfort, and satisfacti­on of his people, feeding them with a faithfull and true heart, and ruling them prudently with all his power, Psal. 78.73. of whom all our Israel, impartially confesseth, They haue heard the iudgement which the King hath iudged, and they feare the King, for they see the wisedome of God is in him to doe iu­stice. 1. King. 2.28.

Would the Starres of our Sphere, I meane not the sixed, but the wan­dring [Page 44]ones, take lustre from this Sunne, consi­dering themselues to be eyes of a maigne bodie, through whom it should see to walke safely: neuer would so many stumble at their vices, lying in the way, as hauing no­thing to excuse it withal, but want of light. It were not credible, that the ser­uant would smoake his flitches, with his Masters Indian fuell, and after bathe them in the foolish forfeiture of his wits, till he farther ieopard his saluation, by the heede­lesse aggrauating of hart­frighting [Page 45]oathes, in his sight and hearing; were such commaunders any better then darke Lan­thornes, which shine not backe to those that follow them. How cleer­ly doe they cast off, not onely the desert of im­posed dignitie of Men, seeing that, Nemo est dig­nus nomine hominis, qui vnum diem totum, velit esse in voluptate. He is vn­worthy to be called a Man, that will waste one whole day in pleasure. Where­of Saint Paul rendereth a strict and vnanswerable reason, in telling vs the [Page 46]end of all things is at hand; and therefore wee must be sober, and watch in prayer. There is no al­lowance permitted vnto vs, for the loosing any time, in offensiue plea­sure: for then is there no hope that we shall stand in the iudgement Psal. 1., or quit our selues like men, if we neglect to prepare our soules, with those commanded Graces (so­brietie and Prayer) a­gainst the comming of the Lord; and yet is a day but a minute, that is, but a moment, that as nothing with them that [Page 47]will make to morrow as this day, and much more abundant, crying out after delight as the sluggard for his sleepe, yet a little more, so hol­ding out their progresse. Vntill the strong men bow themselues, and the grin­ders cease, and the dust re­turne to the earth as it was. Eccles. 11.13.

It was the demaund of the Prophet Haggai to Zerubbabel, a Prince of Iudah, and Iehoshua, the high Priest, concerning the Temple of the Lord. Is it time for your selues to dwell in your scaled houses, [Page 48]and this house lye waste? The pleasure taken in stately edifices, is often­times enough to drowne the care of Gods seruice: they being now become (as in the olde world) holes of Cockatrices, and teguments of iniqui­tie, where out seldome creepes a vertue, for want of grace within, to giue it liuelihood & strength; ranck prouender growes about them plentifully: but latet anguis in herbis, it is not gathered, nor spent, without sinne and shame. Christs impotent members lye begging of [Page 49]the crums, (which Christ in his own person vouch­safed from the Table of his mercy, to the Cana­anitish Dogge) but there is no man to giue vnto them, for (as Saint Hie­rome truly) Cor habet in ventre gulosus, lasciuius in libidine, cupidus in lucro; The glutton hath such a mind on his belly, the wanton on his lust, and the auarous on his gaine, that by that time the Cormorant hath spent all, in feeding his luxuri­ous appetite, and the co­uetous spared all, to the consumption of his own [Page 48] [...] [Page 49] [...] [Page 50]carkases; the poore may depart emptie as they came, bearing in their hunger bitten cheekes, and deiected Spirits, an example of that approo­ued rule; Semper eris pau­per, si pauper es.

Somtimes the pretence of Iustice, in obseruing [Page 51]the Statutes, is a barre to their deuotion: but Oh! vniust crueltie, when as their loue to true Iustice indeede, is nothing lesse then they would heerein praise it to be: Experi­ence proclaiming ano­ther right deplorable cause thereof to be. Nil tamen attuleris, &c. For gifts blind the eies of the wise: yet so, that they will neuer see to vndertake the indigent, till they haue thus put them out.

Gods house cals vpon such pompeous Land­lords for tribute, to re­paire her ruines: but they [Page 52]haue so many euils, De­uils, fashions, conformi­ties, deformities, lie nib­ling at their bagges, ga­ping for maintenance, that Caesar cannot haue his due, neither can they spare ought to the honor of God; whereas to the former,

It shall neither mooue them to passion nor com­passion, to pitty, nor pie­ty, to see the gates of Si­on (which the Lord so highly preferreth) to lye waste. Againe, this San­ctuary opens her doore that the King of glorie (according to his pro­mise) may come in, when his seruants shall repaire to that place where hee hath put his Name, to do him worship. But heere is found vsually, as a con­fluence of a great many, [Page 54]so not of many great: whereof some rest satis­fied with a few typid pe­titions of their owne at home, being onely a morning sacrifice for the whole day: and offered vp in a Closet, without any testimony, but of their owne consciences, that is enough to free them of hypocrisie, and (as they are perswaded) to obtain remission here, and a reward in heauen. Others heare them from other men, but without a mentall consent, or ioy­ning of the heart, as the sequell of their behaui­our, [Page 55]shamefully confes­seth; neither of them, loues a fiery zeale: for af­fecting a carnall prospe­rity, they cannot beare, to bee eaten vp with the zeale of Gods house. Howbeit the Church stands not as a Rocke in the Sea, to bee auoyded, but as a Cliffe on the shoare, to shew vs that thither we should direct our course. Neither did the people of God in their banishment, vow the prelation of Ierusa­lem to their chiefest ioy, but that they were there most happy, where they [Page 56]could freely serue the Lord. For all this they hauing builded their sumptuous houses, by the might of their power, & for their honour, (as proudly said Nabuchad­nezzar) they resolue it is time for them, wholy to repose in these, and leaue their rooms in the Lords house empty.

The Adamites were a Sect, whose custome mo­desty is loath to menti­on. But they deuised them a Church after an hot-house; for the space of seruice time, they went all naked, Men and [Page 57]Women, and the virgins preached vnto the rest. Are not such houses, made (if I may so say) our most frequented Churches? Or I would such Preachers were not most reuerenced, & best beloued. Beeing with them, our Adamites (as those other) iudge them­selues in Paradise; one word distilling from the tongue of such an Ora­tresse, gaines soules and bodies to her seruice, more then many vigilant Diuines can ouercome to God. The Arke of the Lord was accounted the [Page 58]glory of Israel; The glory is departed from Israel, for the Arke of God is taken. 1. Sam. 4.22. But we like Gentiles of vncircumci­sed hearts, doe not so e­steeme of his Temple, but cast vp our accounts another waies, and goe a whoring after heathenish abominations: yet not imagining a Queene of Heauen, but imagining an earthly Mistresse to worship her: who works a stranger effect with her flexible audience, then Saint Pauls long Sermon did with Eutichus: he fell downe in a sleepe, and [Page 59]was taken vp dead: Act. 20.9. notwithstanding his heauenly doctrine: but they, if halfe dead, are by her mortall incan­tations, throughly quick­ned and reuiued.

This is a pleasure con­ceiued partly in the eye; and for that the Philoso­phers condemne our choice; saying, it is prae­clarius, & homine dignius, Coelum potius quam coelata intueri, & hoc pulcherri­mum opus (inter micanti­bus astrorum luminibus tanquam floribus adorna­tum) quam ficta, & picta, & gemmis distincta mirars: [Page 60]More excellent and wor­thy of a Man, to behold the Heauens, then any thing fashioned, and set forth by the art of Man: and rather to admire the beauty of that fabricke, graced with luminous Lamps (to put vs in mind of our Creator, of our calling, of our Country, that the first is God, and not Man: secondly, that we being christians, haue lastly not Earth, but Hea­uen for our Country) thē (as the sense may fairely beare it) womē (in respect of their monstrous, vn­couth disguisments, feig­ned) [Page 61]painted, and ador­ned with Iewels.

It hath also its concep­tion; partly in the eare, by reason of effeminate adulation, and bewitch­ing blandishments: for (as Lactantius aply) Oratio cum suauitate decipiens ca­pit mentes, & quo voluerit impellit:

And forasmuch as such pellacious charmes, doe vndoubtedly draw them to a dislike, & aspernation of the simple speech of [Page 62]the Gospell of Christ, and are irratamenta vitto­rum, quae ad corrumpendos animos potissime valent; the spurs of vices which mghtily preuaile to the corruption, and depra­uation of our soules, it is needfull to conclude with the Author of these words, Ergo tollenda sunt nobis, We must therefore void, abandon, and re­nounce them.

WHAT, AND HOW FARRE PLEASVRES ARE lawfull, and to be vsed.

ALbeit affliction was dictated by Christ to his Disciples, & through them to all the faithfull, for the very portion, which they are to expect and receiue from the World, in this world: yet was it not with an absolute inhibi­tion, [Page 64]of all outward plea­sure, or any full excepti­on taken thereunto; it be­ing meant onely so much as was necessaty for them because it is a Point in Christs Church, that through many tribulations they must enter into the Kingdome of Heauen. And the godly haue beene somtimes excited by the Prophets, from God himselfe, to reioyce, in regard he would remoue this grieuance from thē, and in stead of affliction, cast out their enemies, giuing them rest, and a release from his iudge­ments, [Page 65] Reioyce, O Daugh­ter Sion, be ioyfull, O Isra­el, be glad, and reioyce with all thy heart, O Daughter Hierusalem; the Lord hath taken away thy iudgements, he hath cast out thine ene­mies, Zep. 3.14.15.

The Preachers compa­ratiue position; It is bet­ter to enter into the house of mourning, then into the house of feasting, doth not ouerthrow our pri­uiledge of some recre­ation: it proouing chiefely the prestantio­rity of mourning, as it serueth to expresse the mortification of our [Page 66]members that are on earth; and the inconue­nience of inordinate fea­sting, as it is the vsuall brother of euill concupi­scence.

There is a two-fold ioy lawfull, and granted: 1. The one a meere out­ward ioy: rising either from the beneficiall tem­per, and constitution of Nature, of which, Prou. 17.22. A ioyfull heart causeth good health: by this meanes doe some lightly ouerpasse crosses, and accidents of trouble, with smal imparagement to their health and con­tent, [Page 67]which doe melt and consume the hearts of o­thers. This then is requi­site for the occasioning and conseruation of health: to the recupera­tion and maintenance whereof, vpon the fain­ting or deficiency of na­ture, is also commended vnto vs, the vse of Oyle, and Wine, and Bread, Psal. 104.15. 1. Tim. 5.23. and vnder them, of all Creatures that may profit to this purpose. Zibah met Dauid flying from Absalom, with two Asses, laden with proui­sion, & a bottle of wine, [Page 68]that the faint might drinke in the wildernesse. 2. Sam. 16.1.2. Wine com­forteth the liuing, Eccles. 10.19. Should I leaue my Wine (said the Vine) wher­by I cheere God, and Man, and goe to aduance mee a­boue the trees. Iud. 9.13. And thus farre it is gi­uen by God for a bles­sing to them that loue him. Deut. 11.14. But the loue of these which causeth excesse, is threat­ned with woe. Esay 5.11. and with pouertie, Prouerbs 21.17. Now health is necessarie to our prompt and alacri­ous [Page 69]seruing of GOD; for, by the sorrow of the heart, the minde is heauy. Prouerbs 15.13. and such deiection, doth forcibly suppresse good, & comfortable thoughts and actions.

2. Or else from those materiall and externall blessings, which God hath conferred vpon vs graunted, Eccles. 3.12.13. I know there is no­thing in them but to re­ioyce, and to do good in his life, and also, that euery man eateth and drinketh and see­eth the commoditie [Page 70]of all his labours, this is the gift of God. And Chap. 5.17. What haue I seene good, that it is comly, to eate and drink, and to take pleasure in all his labour, wherein hee trauelleth vnder the Sun, the whole number of the daies of his life, which God giueth him; for this is his portion.

2. The other is a spi­rituall ioy, respecting Gods promises, touching protection and deliue­rance, in the militarie course of this life, and a future indeficient felicity in the next: and therein [Page 71]is not tyed in the Sym­pathy, to our weak, fraile, and changeable bodyes; but howsoeuer they de­cline, and languish, this remaineth immutably the same, in respect of ioy: but yet is capable of increase, for that, it comes not to perfecti­on, till this mortall hath put on immortali­ty. The seat of this ioy. It is properly sea­ted in the soule, there begunne, cherished, and confirmed by the com­fortable presence of the Spirit of God. To whom it belong­eth. It is the ioy of true beleeuers onely, Est gaudium, quod [Page 72]non datur impijs. It is not communicable to the impious and vngodly. It serues to moderate that other externall ioy, The vse of it. that it exceede not due mea­sure, and to direct it, that it point not at a wrong end. The excel­lency of it. Est gaudium ineffa­bile, quod non abscondi po­test, nec sermonibus aperi­ri. It cannot be verbally expressed, for the extent and excellency, yet nei­ther can it be concealed, but quibusaam proditur moribus, (as Saint Grego­ry) it is manifested by outward signes and ge­stures. Whereof some [Page 73]are recreating the body, as Dauids dancing before the Arke of the Lord, 2. Sam. 6.14. and Miri­ams dauncing with other Women, to signifie their great ioy after their deli­rance, Exod. 15.20. O­thers onely solacing the mind, as singing, and playing on Instruments, to the praise of God. Psa. 150. So sang Deborah & Barak, after their victory atchieued against Iabin, King of Canaan. Paul and Silas sung a Psalme in the prison, Act. 16.25. It is also testified, sometimes by other behauiour, as [Page 74]by that of Zaccheus, when he came downe, vnto Christ hastily, and recei­ued him ioyfully, Luke 19.6. by that of Marie Magdalen, and the other Marie, who declared their ioy, when Iesus af­ter his Resurrection ap­peared vnto them, in ta­king him by the feet, and worshipping him, Math. 28.9. Here is an Eden of Pleasure able to giue a plentifull satisfaction, to the mind of any sincere Christian. We are not denied a sober and com­petent delight, in any temporals wee haue re­ceiued: [Page 75]and touching the internall releuating of the Spirit, we are exhor­ted to reioyce more then it is possible for any worldling to doe, that is 1. Thess. 5.16. euermore. Whence is obiected the sound, and permanent qualitie of this ioy, that is impossi­ble of any Eclipse, or deminution through ad­uersitie; and moreo­uer preuailes to the light­ning, and easie ouercom­ming of all tribulation. The Apostle Paul reple­nished with this ioy, spake indifferently of all conditions, disrespect, [Page 76]and honour, satiety, and hunger; scarsity and a­bundance, were to him alike; the one neither af­fected him with pride, nor the other with pen­siuenesse, but he embra­ced them all, with an e­quall good content, be­cause in euery of them he held the peace of consci­ence, and a reioycing in Christ Iesus.

Who also witnesseth of the Thessalonians, that they receiued the word of God in much afflicti­on, with ioy of the holy Ghost. It was such as did not onely prepare them, [Page 77]to a voluntary & cheare­full vndergoing, but en­able them also, to a con­stant supporting, and bearing of the Crosse for Christs sake and his Gos­pels. Therefore hauing straightly prohibited all vaine-glory, in wisdome, in strength, in riches; Let him that glorieth, glory in this, that he knoweth and vnderstandeth mee, saith the Lord, Isa. 9.23. Re­ioyce in the Lord, againe I say reioyce, Phil. 4.4. For this ioy is of Christ, and exhibited by Christ, and no Man shall take it from the faithfull, Iohn 16.22. [Page 78]It onely leanes to a sted­fast & infallible ground, which is our Adoption, the Redemption of our bodies, Rom. 8.23. Or that, Wee shall be cloathed with our house which is from heauen, 2. Cor. 5.2. that so being changed we may for euer, with thousand thousands of Angels, Ascribe vnto the Lambe, honour and glorie, and praise, Reuel. 5.12. Wherefore when the A­postle wils vs to runne: and Saint Gregory saith, Curramus & sequamur Christum, Let vs runne and follow Christ. Wee are [Page 79]taught concerning this World, that we must vse it, as if we vsed it not, 1. Cor. 7.31. So that, if there be in vs any zeale, or fer­uent desire of labouring, wee are to addresse our selues therein, toward heauen, by setting our af­fection on things which are aboue, Colloss. 3.2. for non sunt hic vera solatia, sed ibi ponuntur, vbi vera vita est. Heere is no vn­doubted comfort to bee found, (therefore is our labour lost, when inten­ded to that, which can­not be compassed) but there is the sweet refresh­ing, [Page 80]the setled consolati­on, and the abiding ioy where Christ euer reign­eth, and life neuer end­eth: Illud est verum, & summum gaudium, quod non de creatura, sed de cre­atore concipitur, (as Ber­nard sweetly) the cheefe, and sole ioy, and the sum of al ioyes, is that we cō ­ceiue of our Creator; in comparison whereof, all our pleasure is but care, our contentation no better then vexation, all sweetnesse bitter, and whatsoeuer delights vs, is but troublesome.

We can build nothing [Page 81]in the flesh but ruine, nor reape ought besides cor­ruption, Gal. 6.8. Momen­taneum est quod delectat, ae­ternum quod cruciat: the flashing pleasures of the flesh are extiguished with infinite, easlesse and end­lesse paines: (whereas in the kingdome of Grace, with the Saints of God it is otherwise: Momenta­neum quod cruciat, aeternū quod delectat: Their light afflictions, which are but for a moment do cause vnto them a far most excellent & eternall weight of glory.) Foūd Ephraim any honor in her pride? any aduan­tage [Page 82]in her drunkennesse? Or that Babylon of spiri­tuall, and fleshly whore­domes, hath she carryed away any Christian re­putation by her idoll ser­uice (as they tearme it) and cautelous prostituti­ons? Or the raging Hea­then any victory, by combining themselues in a conspiracy against the Lord, and against his Christ? They made a co­uenant with death, and with Hell they are at a­greement, Isa. 28.15. Yet doe they from hence vainely indulge them­selues with a confidence [Page 83]of impunity: for Christ hauing purchased a vni­uersal Lordship ouer the quicke and the dead, by dying and rising againe, Rom. 14. exactly challen­geth a proportionable fealtie, that all knees shal bow before him, and all tongues confesse him; And they that prouoke him shall be ashamed, Isa. 45.23.24. It is an aduenture as hopefull, to saile to the golden Mines of Peru in a Ship of Glasse, as that we in pride, in couetous­nesse, in pleasures, may haue a welcome accesse to God, in die nouissimo, [Page 84]that great, new, and last day, & so enter the sweet Elysium of heauenly rest. For as, when the children of Benianim, and Iudah went to helpe Dauid, he said vnto them; If ye bee come peaceably, my heart shall be knit vnto you; but if otherwise God behold it, and rebuke it, 1. Chron. 12.17: So if we will be re­conciled to God, to fight his battails vnder the tui­tion of his owne banner, we must make a peacea­ble repaire vnto him, with the spirit of meeke­nesse, obedience, & loue, and not with the signes [Page 85]of hostility, and defi­ance, as are those sinnes, wherein the wisedome of the flesh doth in­struct and animate vs: for that being enmity against God, suggesteth vnto vs nothing, but to be stubborne, to rebell, and stand out in our own conceits, and not submit our selues to the yoake of Christ: and so long can­not he knit his heart vnto vs, nor behold vs, but as an incorrupted Iudge, with due austeritie to reprooue and reiect vs: for his owne hand is a­gainst all our iniquities; [Page 86]therefore vnlesse we con­fesse and forsake them, they may not be cancel­led. It was Darius his case, who after hee had sealed the writing against them, which should aske any petition of any God or Man for thirtie dayes saue of himselfe; when Daniel was accused that he regarded him not; he could not deliuer him though hee laboured till the Sunne went downe. Dan. 6.14. How then shall God be inconstant in his word and purpose, in whom there is no pos­sibilitie of mutation?

The fashion of this world passeth away. (saith the A­postle) 1. Cor. 7.31.) So that by vniting our harts to things transitory, wee basely confine our hope to a period of time, to the moment of death: When the wicked man dy­eth, his hope perisheth, Pro. 11. hauing no waies to send it vp, past the con­fusion of despicable and dying Obiects, to the Throne of heauen, there to releeue & strengthen it, with a certaine appre­hension of eternity: but our submisse relying on Christ, as a sure sounda­tion, [Page 88]is whose feare is as­sured strength. Pr [...]. 14. It is a good hope, and an e­uerlasting consolation, which lesus Christ that loued vs, hath giuen vnto vs.

Neuerthelesse, wicked men, whose waies for the most part prosper (as the Prophet Dauid noteth, Psal. 10.) contemne God, and say in their hearts, they shall neuer be moo­ued, nor be in danger: se­curing vnto themselues a perpetuity of perfect blessednesse from those vnstable adminicles, which God hath cursed [Page 89]vnto them: how they in­sult we see; who bear rule? who command? who are obeied? Who feared so much as they? they prate and speake fearefully, All the workers of iniquitie vant themselues, they smite thy people, O Lord, and trou­ble thine heritage, Psal. 94.45. We shall not haue a good Christian triumph in the deceitfulnesse of things present, here being no Theatre of exultation for them, but a vale of mourning, a bryerie de­sart, & a warring pilgri­mage, who are hereafter freed from all infirmities [Page 90]and miseries, to bee go­uerned by the Lambe, who shall leade them to the liuely fountaines of waters: And God shall wipe away all teares from their eyes, Apoc. 7.17. So that the impious boasters are only to expect a hor­rid and desperate end; whom if God were not determined most seuere­ly, and incogitably to torture in flaming fire, Rendring vengeance vnto them, 2. Thess. 1.8. When he shall iudge the secrets of men by Iesus Christ. Rom. 2.16. He would not now permit to transgresse, and [Page 91]prouoke him as they do: but for his greater glory, in the manifestation of his hyest Iustice, doth he suffer them in this life, to make full the measure of their impieties, that hee may discharge the full vi­als of his wrath, vpon their odious soules at last; giuing to euery quantum of scandalous pleasure, a tantum of vn­sufferable torment. Hell hath enlarged it selfe, and hath opened its mouth without measure (saith the Prophet Isaiah,) for them that royne house to house, and field to field; [Page 92]for them that rise vp ear­ly to follow drunkennes: and for them that conti­nue vntill night, till the wine doe inflame them: and haue the Harpe and Violl, Timbrell & Pipe, and wine, in their feasts: but they regard not the worke of the Lord; their glory, and their multi­tude, and their pompe, and he that reioyceth a­mong them, shal descend into it, Isa. 5.14. Saint Iohn presents them as it were standing at Gods Tribunall, where what he saw in the Spirit, reuea­led, concerning such, he [Page 93]reuealeth thus againe; I beheld, and loe the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mightie men, and euery bond man, and euery free man, (being vngodly and disobedient) hid them­selues in dens, and in the Rockes of the mountaines, and said to the Mountaines and Rockes, fall on vs, and hide vs frō the presence of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who can stand? Apec. 6.15.16.17.

These are our sensuall, prosperous, and delici­ous liuers, see what they come to. They are made to be taken and destroy­ed, and therefore they shal perish through their owne corruption, and shall receiue the wages of vnrighteousnesse, as they which count it pleasure, daily to liue deliciously, 2. Pet. 2.

They iudge Christ, and condemne themselues; according to that of S^t. Augustine; Qui pro modica delectatione, dat illud pro quo Christus, se tradidit; stultum Christum, reputa [...] [Page 95]mercatorem. They repute Christ no better then a vaine merchant, whilest for bubling delights they giue their soules into the iawes of death, for which he gaue himselfe, that he might redeeme them from death.

But now let the faith­full of the Lord look vp, though in the extreami­ty of Egyptian seruitude, though in the fire of per­secution, though vnder the rage of enuy, and speak cheerefully to their soules? Why are ye cast downe? Why are ye dis­quieted? Trust in God. [Page 96]For they haue a two-fold cause of reioycing in the Spirit. Gaudendum est de ijs quae expectamus, & gau­dendum de ijs quae sustine­mus. Present sufferings, and hoped glory, are both matter to feed their ioy. It was the hope of a better resurrection, that so notably confirmed the faith of our Ancients, and made them ioyfull in all sorts of trials, refu­sing deliuerance. If it were not for this, we are (saith S. Paul) of all men the most miserable. 1. Cor. 15.19. but now (as he should so conclude [Page 97]the most happy.

Touching the other, There is no chastning, for the time seemeth to be ioy­ous, but grieuous; yet whi­ther it bee inflicted for siune, if ye endure it, God offereth himselfe vnto you, as vnto Sonnes, and in the end it bringeth the quiet fruit of righteous­nesse to them that are thereby exercised. Hebr. 12. Thus much we ga­ther from the confession of that holy King, Before I was afflicted I went a­stray: but now I keepe thy word. It is good for me that I have beene afflicted, that [Page 98]I may learne thy Statutes. Psal. 119.67.71. Or whi­ther they bee afflictions, laid vpon vs by the ma­lignant Church for Christs sake, they tend most directly, and infalli­bly, to the eternall tran­quility, and saluation of our soules: for this cause that miraculously con­uerted seruant of God, after hee knew the holy ghost had witnessed con­cerning him, that bands, and afflictions did abide him in euery Cittie, for the name of Christ, set light euen by life it selfe, which hee no longer [Page 99]counted deere vnto him, so that he might fulfil his course with ioy, and his Ministration, to testifie the Gospell of the grace of God. Act. 20.24. He accepted them as a tem­pest raised to further him towards his wished Citty. For there is no reigning with Christ, vn­lesse there be first a suffe­ring for Christ: For here­unto ye are called, for Christ also suffered for vs, leauing vs an example, that wee should follow his steppes. 1. Pet. 2.21. By patience and Faith, in tribulations and persecutions, we are [Page 100]counted worthy of the Kingdome of God, for which we suffer. 2. Thess. 1.5.

Then let vs be manfull in our Christian professi­on, and so suffer; not suffering any longer, that ignominious imputation on vs, wherewith we are iustly blotted. Solus homo non compatitur, pro quo so­lo, Christus patitur.

If we be his members effectually ingraffed, wee will doe any thing wee may, for the glorie of our head, as hee hath done, and doth still for vs; in so much that the Spouse [Page 101]daily tasting the match­lesse comfort of his mer­cifull presence, is so more and more inflamed with delight, that she is euen sicke of loue. Whose cure he vndertakes, and performes by holding his left hand vnder her head, and with his right hand embracing her, Cant. 2.6. Where can she haue a more wished re­pository, then in the bo­some of her beloued? or what ioy may be compa­red with hers? She finds it is incomparable: For he is the chiefest of tenne thousand, Cant. 5.10. His [Page 102]arme supporting her, is the strength of her life, the exile of feare, her warrant of prosperitie; the other encompassing her, a bed of rest, a Para­dise of full content, the port of safetie, an vn­pregnable fortresse of perpetuall protection: so that she shal neuer pe­rish, neither shall any man take her out of his hands. Iohn 10.28. Fight principalities and pow­ers, with the mad threat­ning Sodomites of this world, against the righ­teous Lots of Gods heri­tage, [Page 103]vntill the passage of their fiery darts offend them, and their violent prouocations, discruci­ate, and perplex them, it is but a customary combate they haue; and the more vsuall, the bet­ter it is for them: seeing all things work together for best vnto them. Rom. 8.28. and their ioy is ne­uer so exceeding, as whē their faith is held in exer­cise, with diuers tentati­ons. Iam. 1.2.3. they be­ing permitted either to dispossesse, or preuent se­curitie, that they may [Page 104]not decline from a watchfull care, and pious obseruation of him, through whom they haue victorie, 1. Cor. 15.51. and restitution vnto peace and perfect liber­ty. Arise my loue, my faire one, and come away, for be­hold, the winter is past, the raine is changed and gone away, Cant. 2.10.11. which his husbandly ten­dernesse, and propitious eye, continued to the happy experience of all that loue him, allures their subscription to those testimonies and honourable euidences, [Page 105]which his Apostle Paul hath left of him. That all things are but losse, and no better then dunge, in respect of the knowledge of Christ, & being found in him, Phil. 3.8.9. That the glory which hee will henceforth reueale vnto them in the kingdome of his Father; farre passeth the worthinesse of al pre­sent sufferings, Rom. 8. and consequently, that there is nothing so good, nor so desiderable, as to be with Christ, which is best of all. That great Sophy, who diligently imployed his heart (as is [Page 106]said) in the curious ex­ploration of all things, sounded a faire and fear­full palinody from the loue of pleasure, when he descried his owne a­berration therein, from the fundamentall princi­ple, and beginning of true wisedome, The feare of the Lord. Prou. 1. And his father before him, va­lued it his most eminent glory, that he could safe­ly say; The Lord is my por­tion, and the inheritance of my cup. Psal. 15. Thou art my house of defence, and my Castle, thou art my hope from my youth. Psal. 71. [Page 107](Howbeit he might o­therwise haue largely boasted of his strength and valour, of humane amplitude, and digni­ties) forasmuch as in Christ, nothing auaileth but a new Creature, Gal. 6.15. therein standing a patterne vnto vs, where­by we should endeuour before all things; To put on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lusts there­of Rom. 13.

We haue all things in Christ, and Christ in vs is all things, (saith Saint Ambrose) therefore vpon [Page 108]our righteous seeking of him, are we assured of a conuenient supply of all necessaries: that though the Lyons starue, and suffer hunger, wee shall want no manner of thing that is good. Psal. 34. But shall cate the good things of the Land, Isa. 1.19. Wee shall possesse the earth, and haue our delight in the multitude of peace. Psal. 37.11. Saint Bernard glorifies him by the stile of Thesaurus in­deficiens, an incorrupti­ble, neuer failing trea­sure: So is he more then perishing food to the hungry, For my flesh is [Page 109]meale indeed, Ioh. 6.55. not such as our Fathers are in the wildernesse and are dead. Drinke also to the thirstie; not like that of Iacobs well: but flow­ing from the inexhausti­ble fountaine of himselfe, which whosoeuer drink­eth shall neuer bee more athirst. Iohn 4.14. The sound and euer healthful restauration of the spiri­tually sicke, and woun­ded that cast their bur­den by repentance vpon him. He tooke our ini­quities with their due chastisement vpon him, and by his stripes we are [Page 110]healed. Isa. 53.5. Heere spake also the corporall wounds, of that noble Wrastler (remembred in Ecclesiasticall Histo­rie) Blandiua, Euseb. as so many inspired mouths, collau­ding the mercifull power of Christ; and the inde­lible honour of a Chri­stian profession, who so often as she pronounced, I am a Christian, was re­created, and felt no smart of her torments, which were pittifull. Finally, he is so all, and so eternall, that by the misse of him, we are disabled as withe­red branches, from all [Page 111]spirituall fructification, as himselfe teacheth: Without me ye can doe no­thing, Iohn 15.5. There­fore let vs grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ; to him bee glory, both now and for euermore. Amen.

¶ AMBITION the second transpor­ter of the mind from the Obiects of true bles­sednesse.

SAthan like a tyran­nous Nahash, moued by an vtter antipathy, be­tweene the Father of light, and himselfe the Prince of darknesse, seek­eth by al meanes to bring the reproach of blind­nesse vpon his Image, [Page 116]that he may not be able to lift vp a longing eie to heauen, or haue his heart touched with so much as a thought of alienation from his pernicious pol­licy, and cursed gouern­ment: and forasmuch, as it was a discontentednes with his present state, whereby he proudly aspi­red past his reach, to his eternall ruine, and now remaines separated from the Angelicall beatitude, the vision of God, hee proiects, and attempts the same course, as cur­rant (from his owne ex­perience) hereby to cap­tiuate [Page 117]the maine Pillars of the world, the wise, the rich, the noble, vt ex An­gelis daemones faciat, that he may make them like himselfe: by holding the pleasant apples, of pre­ferment, of honour, and dominion ouer their heads: wherewith nature is so rauished, that al­though it perceiueit selfe in a Sea of sorrowes vp to the chin: yet with Iu­piters vnfortunate sonne, it will be catching after them: Sape qu [...]s vita nulla delectat, quos nulla potest mouere luxuria nulla aua­ritia subruere facit ambit io­criminosos, [Page 119](saith Am­brose) Oftentimes, they whom no other kinde of life contenteth, whose af­fections stedfastly with­stand the tentation of luxurie and auarice, be­come criminous and cul­pable through ambition.

Ambition draweth life and sustentation, from those three fountaines, of carnall wisedome, of wealth, of potency: for (as matter desireth form) so they being incom­pleat, and naked endow­ments of themselues, stu­dy through the ministry of ambition for perfecti­on, [Page 118]& cloathing, though it tend more to their im­paragement, and dimi­nution, and haply to the extreame dirution of their possessors.

He that hath wisdome must inuest it into ho­nor, or he becomes des­perate; rather then Herod Agrippa, being learned, and wise would misse the honour and estimation thereof, hee was conten­ted to be saluted as a God, and confessed to be aboue all mortall na­ture, (as Iosephus) which wiser Hanno (as it should seeme) sought more cun­ningly, [Page 120]and painefully, by teaching a bird to sound, Hanno est Deus, and then letting him fly, to report it to the world. This made Achitophel doe vio­lence to himselfe, that be­ing wise, and accounted for his Councell, as an Oracle of God. 2. Sam. 16.23. he saw his coun­cell confounded, and that it was not followed. 2. Sam. 17.23. And if a­ny doe wishedly accom­plish their desires herein, what is this their pur­chase? true honour? how can that bee? when the Prophet saith, Paupere [...] [Page 121]sunt & stulti. Surely, they are poore, they are foo­lish; for they know not the way of the Lord, nor the iudgement of their God. Ier. 5.4. No truly, but a Preface of horror, The strength of Pharaoh shall be your shame, and the trust in the shadow of Egipt your confusion, Isa. 30.3. Thus was the wisedome of the Iewes, which caried them from God, to seeke the subsidy of earthly Prin­ces rewarded: and to all those, which by their craftinesse (for so is their wisedome called) 1. Cor. 3.10. endeuour to esta­blish [Page 122]themselues without God, it is menaced, Your turning of deuices, shall it not be esteemed at the Pot­ters clay? Isa. 29.16. He that hath wealth, must haue preferment, or else it wil be thought he hath no wit, which is the grea­test preiudice to the rich that may bee: and when promotion is come, and his heart insolently di­lates it selfe, in that flat­tering reuerence, and temporizing obseruati­on of the people, which he hath dearely paid for, how stands his case with God; Behold (saith hee [Page 123]vnto him) thou art vtter­ly despised, for the pride of thy heart hath deceiued thee. Obad. 2.3. And after a while how soone it is vnknowne, but his de­struction shall be sudden, (as the Apostle saith) when the Lord is purpo­sed apparently to exem­plifie his Iustice on him, by humbling him from his Throne of celsitude, according to that wofull denunciation against the Crowne of pride, His glo­rious beautie shall be as a fa­ding flower, Isa. 28. How then, will his repute hold out with Men: or what [Page 124]profit shall he haue by all that went before? That stately, arrogant Courti­er Haman, surfeited of this poyson, and fell into this plague, and from thence, grew contempti­ble to his inferiours, to his Prince, odious, and lastly to his euerliuing infamy swole to death.

The potent man must rule, there is no remedy. For this purpose did Ab­salom being a Kings son, vse a smooth, affable, and enticing behauiour to­wards his Fathers Sub­iects, ther by to draw their vnanimous inclina­tion [Page 125]toward him, for his setling in the Kingdome. 2. Sam. 15. This moued his next Brother Adonij­ah to exalt himselfe, and vsurpe where he had no right to rule. 1. King. 1.5. But graunt he were, in as ample authority as Ma­gistracy can allow, sup­pose in imperiall prehe­minence: what is his con­dition safer? What more excellent, then was the Gouernors of Ierusalem, who deuiating through a secular and sensuall spi­rit, from a pious and e­quall carriage in their functions, were iustly no­ted [Page 126]by God himselfe with the aspersion of fil­thy, polluted, and rob­bing, and abandoned with a fearefull detestati­on, Zeph. 4.1.

The obiect of Ambi­tion is not euer tempo­rall: but sometimes doth it collimate, at things su­pernaturall and immor­tall: but in a presumpti­ous, and prohibited man­ner, whereby our com­manded striuing to enter in at the streight gate, is hindered by vaine and ignorant petition: as we see in Iames and Iohn, the sonnes of Zebedeus, su­ing [Page 127]vnto Christ, that they might sit one at his right hand, and the other at his left hand, in his glo­ry. Mar. 10.37. A course in familiar practise with many, that will bestow some time onely in ma­king request for the matchlesse priuiledge of inhabiting the mansions in Gods house, as if they were streight-waies wor­thy to enter: not respec­ting how Gods promise (that they which aske shall receiue) is limited to those onely that aske in faith, and labour in sanctitie of life thereun­to: [Page 128]and that none others can receiue, neither shal, because they aske amisse, as the Lord himselfe pro­fesseth, When ye shall stretch out your hands, I will hide mine eyes from you, and though ye make many pray­ers I will not heare: for your hands are full of blood. Isa. 1.15. they were not cleansed from their sinnes.

Sometimes it leuels at diuine and sacred gifts, past our fittingnesse, and capacity: such was the ambition of Simon the Sorcerer, that offered money to buy the power [Page 129]of giuing the holy ghost. Act. 8.19. And of this are they notoriously con­scious, that not conten­ted with that course, wherein they are confir­med, by a lawfull vocati­on, doe couet, and ambi­tiously take vpon them the offices, and persons of more worthy men: as the Plough-man, when he wil sit in Moses chaire, and the mechanicall Se­peratist be a Preacher.

To this is allied, that Ambition of hypocrites, (that I may not present the Name of pragmati­call Nouatians) whereby [Page 130]they intrude into Christs sheepe-fold, as if they were faithfull members of the Saints fociety, and deseruing an equall ho­nour, for onely washing the outside of the Cuppe and Platter. These are knowne to God by their hearts, to man by their fruits, they sweare by the Name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteous­nesse, Isa. 48.1. When they are inuited to re­turne, & the Lord (most ready to forgiue) promi­seth thereupon that hee [Page 131]will returne vnto them: the pride of heart hath so lifted them vp, that they cannot see from whence they should returne; Wherein (say they) shall we returne? Wherein haue we spoyled thee? Mal. 3. Per arrogantiam deprauan­tur, quum paratiores sunt mort, quam corripi, (as wel saith Gregorie) they are so corrupted with arrogance, that they had rather suffer death thē rebuke: so much their soule delighteth in their abhominations, Isa. 66.3. But how long, (cry the godly) how long Lord holy and true, doest thou not [Page 132]iudge them? Apoc. 6. This is the first part of their iudgement, that though they deceiue for a time, as the Deuil Iudas, valed in his Apostleship: Yet shall they bee vncased to tha world (though not all) and to the ioy of the righteous, be visibly cut off from their communi­on, (though not at an in­stant.) Though thou exalt thy selfe as the Eagle, and make thy nest among the starres, thence will I bring thee down (saith the Lord.) Obad. 4.

The extent of Ambiti­on, is generally without [Page 133]period. Empedocles was not heigh enough vpon the top of Etna, but from thence would haue clim­bed the skies to rule the Heauens, and vndertake the gouernment of the Stars. Some are so tran­scendent in their proud conceits, that without all regard of the meane, and end, Quos vltra citraque nequit consistere rectum: which only should praise their actions to bee iust and right, they proceede in hope of an vnattingi­ble summe of glory. In which restlesse and hap­lesse taske, diuers are im­ployed [Page 134]sundry waies: some caring how they may effect vnto them­selues the wish of Pir­rhus, not onely to be en­riched with the spoile of one Citie; but after that, to subdue and command Countries, till they be­come Lords of the whole world. These great world deuouring Helluos, are epitomized in the bo­some of euery Common­wealth, where is at the least one swarme of Hor­nets, that snap the Bees in sunder, to cram them­selues with that sweete, which they haue indu­striously [Page 135]gathered: and this not of a few, but euen of very many, till they haue begotten a crew of honest beggars, by their impious dea­ling, for their owne dita­tion: and so rule rather by force then fauour.

Others, like Perithous, that made a voyage to Hell to steale Proserpina from Plutoes bed, seeke by rare aduentures of im­possible expedition, to merit same, and popula­ritie, though in so doing, they must make ship­wracke of faith, and of a good conscience, and e­uen [Page 136]bequeath their soules to Sathan. Of this sort are they, that seeke deepe to hide their counsell frō the Lord, whose works are in darknesse, and that say, Who seeth vs, and who knoweth vs? Isa. 29.15. We may without iniury, take here for instance the Romish Catholike Can­nibles, the insaturable ap­petite of whose Herodian tyrranny, nothing can sa­tisfie, but a deluge of In­nocents bloud: wherefore they waite with a daily thirst, & inhiation after that, which Gods tender clemency towards the [Page 137]faithfull profession of his true religion, doth most mightily, and admirably disappoint them of: vp­on the executiō of which their infernal indulgence, they retaine a strong per­swasion (besides the assu­rance of their Masters be­nedictiō, & countries ap­plause) of a Saints remu­neration in the heauens.

Thus far it appears, that Ambition is, tinea sancti­tatis (as Bernard) the fretter out or consumer of piety, ex remedijs morbos creans, ex medicina longuorem gene­rans, turning the best reme­dies into pernitious diseases [Page 138]Which is also Cathedra pestilentiae, (as Saint Au­gustine) the seat of pesti­lence, and a cruell plague to the Church of God. For they which loue to haue preheminence, doe enuiously oppose, and o­pen their mouths against Christs Pastors; and so stop (what lieth in them) the Gold sanded current of his glorious Gospell. Thus Saint Iohn com­plaineth of Diotrephes: I wrote vnto the Church, but he which loueth to haue the preheminence among them, receiueth vs not, but pra­teth against vs, with mali­tious [Page 139]words, and not there­with content, neither hee himselfe receiueth the bre­thren, but forbiddeth them that would, and thrusteth them out of the Church. 3. Epist. Ioh. 9.10.

Furthermore, it is in our Aduersaries, the mo­ther and Nurse of strife, raylings, euil surmisings, and vaine disputations, (which beget in the minds of the vnresolued, often doubtings, concer­ning the truth, and some­times translating them into the fearefull state of Apostasie, whereof ex­amples are not scant this [Page 140]day.) If any man (saith S. Paul) teach otherwise, and consenteth not to the whole­some words of our Lord Iosus Christ, and to the doe­trine which is according to godlinesse, hee is puft vp (through ambition) and knoweth nothing, but do­teth about questions, and strife of words, &c. from such separate thy selfe. 1. Tim. 6.3.

But if any Greatnesse, should heere enter an A­pology for Ambition; saying, they could not rise without it: foras­much as nothing is more prosperously atchieued, [Page 141]then what is attempted with importunate desire and dignitie, is the life of nobilitie; it may suf­fice for farther resoluti­on, that such an earnest will, to aspire to ciuill dignity (before sufficien­cy and desert make way vnto it, whereby there may be a likelihood of the answerable perfor­mance of those weightie duties, which are requi­red in so high a calling) is contrary to true con­tentation; which being one of the most notable vertues of a resolute Christian, that other, by [Page 142]consequence, is iustly branded for a hatefull sinne: and therefore vn­worthy the entertaine­ment of Noble hearts; whither S. Bernard as a carefull Watch-man, for the good of the Church, highly commendeth a better guest, in this his feeling confessiō of him. Dignus est plane morte, qui tibi Christe, recusat vinere & qui tibi non sapit, desi­pit, & qui curat esse, nisi propter te, pro nihilo est, & plane nihil est. Christ one­ly must bee the obiect of our wisdome, of our life, of our being; that wee [Page 143]may liue to bee wise in him, and be wise to bee found in him, or else our sentence ends not, in dig­nus morte, but in morte morieris, Thou shalt dye the death; for whilest we delude-our selues in the glory of a fleshly wise­dome, we incurre not onely the censure of be­ing fooles: but that more strict one, Nihil sumus, whatsoeuer wee are, wee are nothing in estimati­on with God. To aspire vnto Christ with the wing of spirituall graces, and celestiall vertues, is the onely true Nobilitie, [Page 144]and the beauty of both the other; of the natural, which is deriued from Parents; and of the ciuill which is imposed by su­preme Authority.

Nobilitie (saith Boeti­us) est laus quaedam proue­niens ex merit is parentum. It is a certaine praise, is­suing from the merits of the Parents: Thereby in­sinuating, our Ancestors to haue gone through the Temple of Vertue, to the Temple of Honor, and deseruedly to haue reached their dignitie: which so long continu­eth an honourable praise [Page 145]to their posterity, as they hold on a corresponden­cy with them in vertue: but if otherwise they in­herit their Nobility, and not the soule by which it liues; they doe not onely demolish the Trophe of their Fathers worthines, but open the passage of iust dishonour to them­selues. For who seeing a letter of Gold in a mud wall, wil not iudge it out of its place, and where grace and vertue haue not their character in the forehead, and polish the actions, that face is to foule, that heart to vn­worthy, [Page 146]of the faire titles, Christian and Noble.

A great Man should be like the Sunne, which as it is more excellent then the other Planets, so it sendeth forth more light, that he may say as Paul: Brethren, be ye follo­wers of me, and looke on them which walke so, as yee haue vs for an ensample. Phil. 3.17.

It is memorable of him, that beeing a King, thought nothing could suit better with Maiesty, then wisedome to go­uerne his people: and therefore the Ambition [Page 147]of all other things sepo­sed; he asked of God on­ly that, wherewith honor and riches stand bound: but are not the principal. The affluence of honour and riches which are to vertue, no better then in­iusta nouerca, checking her ouer precisenesse, for awaking the conscience to looke scornefully vp­on Ambition and Aua­rice, are not to be sought or coueted of those that stand charged with the administration of a com­mon-weale: but wise­dome principally to dis­possesse, and cleanse the [Page 148]heart of those choaking corruptions, that it may be free, for the lodging of equitie, iustice, and liberalitie. For they be­ing (as it were) the East, which Aristotle cals Dex­trum Coeli, or (for them more aptly) dextram Rei­publicae, it is naturall to their high ascent, and dexterious location for vertue to rise, but neuer to set in them.

What could be more preiudiciall to the States of Israel, then that the Prophet (hauing nomi­nated those duties, which are pertinent chiefely to [Page 149]their eminent qualitie: and he expected to haue found in them) should through their dissolute distemper, and extreame corruption, be enforced to complaine the contra­ry: But they haue altoge­ther broken the yoake, and burst their bonds. Ier. 5. in not seeking the truth, nor executing Iudgement: by which two, the man in authoritie is knowne to be Gods lawfull and approued delegate and Minister.

When Dauid heard, that Saul was about to come vp to Keilah, to de­stroy [Page 150]the Cittie for his sake, he inquired of God: Will the Lords of Keilah de­liuer mee into his hands? He made a question, though it concerned the ruine of their Cittie and liues, whither they would betray his innocency; 1. Sam. 23.12. noting the dutie of good Gouer­nors, that they should be so chast, constant, and faithfull, in defence of integritie of the truth, and of a well deseruing cause, as that no hazzard should impell them to peruert iustice. Although Balack offer large gifts, to [Page 151]blind the eyes, and allure them to curse, where they should blesse; yet must they answer, as Elisha to Naam in, I will not receiue it, 2. King. 5.16. and as Michaiah to Nahabs mes­senger (who prayed him to speake good vnto the King his Master, as the false Prophets had done) Whatsoeuer the Lord saith vnto me, that will I speake. 1. King. 22.14. If thou wilt giue me thy house full of Siluer and Gold, I will not passe the com­mandement of the Lord. Numb. 22.18. which is to do iustly, to loue mer­cy, [Page 152]and to walke with God. Mich. 6.8.

The tooth of auarice, (for the most part) bi­teth like a fiery Serpent, to the death of the soule, hauing made impression, it so inflameth, that no earthly medicine can pre­uaile to asswage it. Ri­ches, of all others, seeme the surest Lenitiue, which yet worke a contrary ef­fect; Non satiando, sed irritando, as Seneca, kind­ling, where they should quench, and laying on more load where they should exonerate & ligh­ten: for which our dig­nities [Page 153]haue to cast their eyes on the brazen Ser­pent of their Nobilitie, which if it bee right by participation of Grace, wil cure it by fundamen­tall extirpation.

For the Nobles of Be­rea, when Grace saluted Greatnesse, in the Parlour of their hearts, dischar­ged the world freely, and with all readinesse recei­ued the word, and sear­ched the Scriptures dai­ly, Act. 17.11. their opi­nion was then altered, which as it seduced them formerly to a secure de­pendance on earthly sup­plements, [Page 154]as the essenti­all props of honourable eminence; so being illu­minated, they were soone resolued; that the true and onely aduantagious glory was, that they had learned Christ.

But let no man endan­ger himselfe so farre, as once to cope with this fell Monster, or let in this heart gnawing Vulture, couetousnesse, either of honour, of riches, or of the fauour of men, in hope of absolution at the length by Grace: for af­ter that, vpon our relish­ing some sweetnesse from [Page 155]it, we haue made it habi­tuall vnto vs, and giuen our wretched soules a miserable rest therein: the remedy wil in all like­lihood, seeme most irke­some vnto vs, that shall offer to disroost vs from our downy nest of such a dulce venenum.

The yong Earth-worm that had lost himselfe in his golden laborinth, though he had direction giuen him vpon his de­maund, and a thred vn­twound to guide his soule to heauen: yet was his heart so fast lockt vp, in the Arke of his Trea­sures, [Page 156]that he could not choose, but rather make a sorrowfull proceeding to destruction, then ac­cept a ioyful issue to eter­nall life. Balaams wish was for the peacefull end of the righteous, yet though he knew the way vnto it, (which, was to obey the commaunde­ment of the Lord) hee still loued the wages of vnrighteousnesse, 2. Pet. 2.15. Aura sinum ex pan­dens, lying open to the reward: with this dregge he was seasoned, and of this hee reteined the sa­uour: no: we cannot co­hibit [Page 157]our affections, as we would when wee would, after they haue long ran­ged vnder loose reines.

Saint Augustine sleights these inferiour things, which we so much ouer­value, with the stile of transitoria mendacia, fugi­tiue lyes, for making no answerable performance to their promise. The Prodigalls patrimony might promise him the loue of the World, this loue a full satisfaction to his vnbridled appetite; but it was not long ere he heard that voyce of the world, and found it true, [Page 158]which Saint Bernard ec­choes from it. Ego defici­am. I will faile thee.

Christ would not for all the Kingdomes of the world, fall downe before Sathan and worship him; neither suites it with any Christian, that hath his feete loftily pit­ched vpon a Mountaine, vily to prostrate his affe­ctions before Mammons dunghill (as Ambition bindes him) though he were sure to winne the whole World thereby: for it cannot be without the losse of his soule; for this is the lure which [Page 159]the Deuill casteth vp to the Fondlings of this World, bearing this in­scription (were we wise enough to obserue it) E­go decipiam. I will deceiue thee.

Abraham refused to take so much as a thred of the King of Sodome, lest hee should say; I haue made Abraham rich: Where is this ge­nerous resolution in the seede of Abraham? where are those Noble Patris­sants, that disdaine to bee enriched with the substance of sinne? [Page 160]Looke vnto the Rocke frō whence ye are hewen, and return true Israelites, in whom there is no guile, & ye shall sit down with your Father Abra­ham in the kingdome of heauen.

But Esau that prophane person shall rise in iudge­ment against vs, and con­demne vs, for repining at what we haue, and vn­lawfull seeking what wee cannot with godlinesse enioy. With much adoe did Iacob compell him, to take his blessing; who answered at the first with a contented mind. I haue [Page 161]enough my Brother: keepe that thou hast to thy selfe. Gen. 33.9. Now such is the emulation, or rather enuy of many murmu­ring Esaus, that if deser­uing Iacob carry away, but the better part of the blessing, though they haue enough besides, they are at no rest, till with Eliab they haue dis­couered their anger, (as he did toward his Bro­ther, imputing that to pride and malice of hart, which was done by the prouidence and appoint­ment of the highest) so they in raising obloquies [Page 162]and disgracefull fames a­gainst them. How it dis­pleased Saul, that Dauid was praised for his ex­cellency, and renowned victory aboue him, to what height of enuy did it driue him? and how seriously did he complot his death? Wee must haue euery man, all the Manna in his own Omer, all the blessings on his owne head, all the pre­ferment on his own back, and all the praise to his owne selfe, or else a grud­ging of enuy will stay be­hind, & make vs stomack sick. No maruaile that S. [Page 163] Paul put Timothy in mind to charge thē that are rich in this world, that they bee not high minded. 1. Tim. 6.17. For pride (as Chryso­stome noteth) is one of the followers of riches, but experience shews vs, that in short time she becoms their mistresse, and com­mands thē at her pleasure that she may bee vpheld, quo iure, quaque iniuria, hence (saith Austine) tolle superbiam & diuitiae non nocebunt. Riches in themselues are harmlesse, if possessed without pride: for she among o­ther fiends of her family [Page 164]tertaines that of all other the foulest vsury; and im­ployes it in all offices a­bout her house; she hath not a delicate dish of meate, but Vsury must bring it to the Table. She puts on a stately Roabe, but Vsury must pay for it; the Labourers hyre must needs bee dischar­ged, how? By Vsury. There is a purchase to be sold, and how shall pride compasse it? By Vsurie. This is now growne so entire with the pride of our time, that it is tota in tota, all in all, and all in e­uery part, and in all, the [Page 165]very soule of pride. Vsu­ry buyes the Deuill, and all his inheritance, with the price of a bad consci­ence; The Deuill brings Hell his whole patrimo­ny with him, and sets them into perpetuall pos­session: And there is an end of Pride and Vsurie. And therefore as Christ saide, Take heede of Cone­tousnesse, so doth hee in the same words, imply this caue, beware of Vsu­ry. I pray you let vs leaue off this burden said Ne­hemiah to the Rulers of the people: Restore I pray you this day, their [Page 166]Lands, their Vine-yards, their Oliues, and their houses, and remit vnto them that part of the Sil­uer, of the Corne, and of the Oyle, that ye exact of them. Answere this as they did, we will restore it, and will not require it of them, and therein is your life, (ye Vsurers) but though a man haue abun­dance, yet life standeth not in riches, Luke 12. but they that will be rich, fall into tentation, and snares, and into many foolish and noy­some lusts, which drowne men in perdition and de­struction. 1. Tim. 6.9.

But I doubt it were as good to strike vpon Goliahs brazen Helmet, as vpon these sinnes, be­ing they are all the fa­shion: for if wee affect Vice, we entertaine it as a Vertue; as it may bee seene in them, that will keep their fooles at their elbowes, when their dis­creeter attendants shall waite aloofe. Flatterie was no fault in the Court of Alexander that loued it; but regarded, and rewarded as a ver­tue, whilest hee more esteemed the vulgar Medes and Persians, [Page 168]for reuerencing him for the sonne of Iupiter, then he did the Nobles of Macedonia for their loyal and faithfull dealing; so where voluptuousnesse, ambition, and auarice, get hands to their passe, they are disputed by some as necessary, by o­thers as conuenient to be vsed, loosing the note of sinnes. Why so? As in Egypt sometimes they that were vnlearned in Necromancy, were ac­counted infamous: wher­fore the best and wisest would apply their study vnto it: So not to bee [Page 169]skilled in these blacke Artes, were enough to bring disease, disrespect, and pouerty vpon vs, (besids the accumulating of other vnworthy con­tumelies:) Therefore to auoyd the tax of being cruel to our selues, which Saint Austine layes vpon them that neglect their fame) meaning the good report which a christian should be carefull to pre­serue:) wee in a miscon­struction of his sence, will bee tyrants to our soules, that we may be fa­mous sinners.

This ignorance springs [Page 170]from our non proficiency in the Schoole of Christ, as Saint Pauls example effectually prooues a­gainst vs, who being ripe in that measure of diuine knowledge, (which is giuen as diuersly to the Saints in this life, so to all sufficiently toward their eternall state) would not reioyce, but in the Crosse of Christ, where­by the world was cruci­fied to him, and he vnto the world. Gal. 6. teach­ing the same to bee the duty, and practise of all well gouerned christians, to hold fast with the rock [Page 171]whereon they are foun­ded, and not to suffer the externall respects of ri­ches, reuerence, and time-seruing to loosen their anchor from this shore, and bewitch them from his obedience, on whom they ought meerely to depend, as being wholy his.

We are either old lear­ners, and too young pro­ficients, or but yong lear­ners and no proficients, who hauing in Christs Gymmasy but one word to learne, haue not yet lear­ned it as wee should. Christ faith, Discite a me, [Page 172]quia corde mit is sum, et hu­milis; We must learne of him, humility: but pride commune nobilitatis malum that common mischiefe of Nobilitie, that too common misery, imo pene omnium, almost of al men, doeth so often put them all out, as they goe about to pronounce it; yet ne­cessity lies so hard vpon vs (deuiating Pilgrimes) if we will be happy, (and happy are we that we can be taught) that we must not thinke our direction hard, & thence be discou raged from following it; but labour (and thereby [Page 173]we shall be able) to take the low way, which is the right way, for there is no high way, to that high countrey, and heauenly inheritance. Quicunque desiderat primatum caele­stem sequatur humilitatem terrestrem; non enim qui maior fuit in honore ille ma­ior: sed qui iustior ille ma­ior. (as Chrisostome) Our humility on earth must helpe vs to preferment in heauen: for the most ho­nourable heere, shall not (in that in that respect) be the greatest there; but the iust shall shine as the brightnes of the firmament: [Page 174]and they that turne many to righteousnesse shall shine as Starres for euer, and euer. Dan. 12.3. The lesson is but short: the vnderstan­ding sweet: our obedience vnto it, gracious: the re­ward glorious: therefore detesting pride the ene­mie of prayer, and bane of all godly motions. Humilitate omnia facto nostra condiantur, (as S. Augustine aduiseth) let vs season all our wordes and workes with humility.

1

GOds bounty in bestowing his giftes, shall teach me moderation in vsing them: lest wronging the purpose of his liberalitie, whilst I exceed, he thrust me out of the Garden, in­to the field, and giue mee thistles in stead of figs.

2

God beeing wholly, and perfectly good, could make nothing euil. Whē I bebold my selfe, an im­pure, and spotted leper, I know therein I am none of Gods making, but of the deuils vndoing; so [Page 2]that I will pray before all things to bee renewed, that hee may acknow­ledge me to be the work­manship of his handes, and I haue assurance of protection from him, that will take notice hee made me.

3

The definition of God (saith Cassiodore) is that hath no end in Sacred praises: though it bee an endlesse worke, duely to praise him, I will not de­ferre to begin: it argues not an impossibility of my performance: but the infinitenesse of his excel­lency. [Page 3]The heauens are accounted more noble, that execute their office toward their Creator, in a restles motion: then the sluggish earth that is en­forced to all, by the influ­ence, and operation of the heauens. It were more grauefor any being earth­ly, to imitate the heauens: then waiting for the a­doption, to be transpor­ted, with eartly affections.

4

I had rather bee a reui­uing, then a dying Phe­nix: not to haue my soule wasted, and destroi­ed, in the sweet burning [Page 4]spices of sensuall con­tents, but from their ashes, their viler reliques, which may breed my dis­tast of them, and teach me to loath them, to bee reuiued vnto a second birth.

5

Of all terrene things, man is master: God is Lord: man secondarily to commaund, and vse, God principally, to dis­pose and finally to take account. I were better with a little well orde­red: then a slouthfull ser­uant with a large talent: for God that letteth all [Page 5]vnto man, and letteth him haue all, expecteth for the least portion a rent of glory: so that my homage, and duety, to him discharged, he will secure vnto mee, a quiet and contentable fruition of what I haue: when the ingratefull rich, shal stand at hazzard, hauing forfei­ted all, euen their very soules, for lacke of pay­ment.

6

The Doue, with the o­liue branch in her mouth, brought better newes to Noahs Arke: then the Rauen, that returned [Page 6]empty. So doeth the grace of Gods Spirit, im­part great comfort to the consciences of his chil­dren, in the promise of rest, and liberty: when the blacke intelligencers, mans three dangerous combitants, informe no­thing but matter of trou­ble, and confusion.

7

God in cursing Cain, tooke from him the grace of adoption: but not his other graces. As a bird onely admired for the beauty of some few fea­thers, hauing cast them is of no reckoning with the [Page 7]rest: So were I, depriued of that grace, which is the beauty and crowne of a Christian, cursed, and de­spisable, notwithstanding all other endowments: for as the Sunne sendeth light to our earthly man­sions, and makes them de­lightfull, and fit for our daily vse, which are with­out it, in euery roume vn­pleasant, and obscure: So are externall graces, by this of adoption, illustra­ted, and adorned, bring­ing to estimation the per­son so qualified, who by the misse thereof is like a faire man with his eyes [Page 8]out. I had rather haue the summe of all riches in one iewell, then many iewels of no price: be ra­ther found seruing with Ioshua, then sacrificing with Cain.

8

Saint Augustine saith; All things are vnpleasant besides God, and there is no pleasure but in him: and Seneca represents the worlds indignity, by the mutability, and danger of the Sea; which he saith is troubled in a moment, and where the ship now sayled hopefull, it is in­continently swallowed [Page 9]vp. Why then should I affect it? if for riches, I may possesse them, and yet bee miserable, poore, and naked: if for honours, and superioritie; I may aspire vnto them, and still bee infamous: if for de­lights, in the middest of them, I shall haue but a distracted conscience: if it fare better with mee then thus for a time, I am sure it cannot bee long. But if I delight in God, it is otherwise; in him I enioy all things, hauing nothing: true comfort in apparant crosses, and the assurance of glory, in ma­ny [Page 10]disgraces. I will qua­rell with the world vnto death, to be at vnity with God; trample embroi­dered shadowes vnder the foote of scorne, that my soule may bee wholy vacant, for the contem­plation, loue, and desire, of that certaine sweet and eternall good.

9

When Abraham in his iournying came to any place, hee sought before all things, a place to serue God in. To manage all actions and affaires, vnder prayer, and Gods patronage, is the proper­tie [Page 11]of a christian; to re­fer them to fortune, or to warrant their successe from mans proper suffici­encie, and endeauour, is meerely heathenish. The benefite of the former, is certaine prosperity: the punishment of the latter a doubtfull euent. I had rather in vncertaine at­temps, bee resolued of a wished ende: then in a plaine case, bee vnhappily intercepted.

10

It was a Tenent of Apelles the Marcionite: that none might fitly rea­son of religion: but that [Page 12]euery one should conti­nue, as he beleeueth: a fit master for our daies, who warranting our blindnes, and freeiug vs form all industry in Sacred im­ployment, who will not learne of Apelles? The Eagle to the carrion: dull nature, to the dead tree of fruitlesse know­ledge: poysoned heresie, and voluntary mistake: But as I am curious not to take Physicke for my health, of him that wishes my death; so will I not sticke to the precepts of nature, for ray experience in grace: holding it no [Page 13]reason that is not enfor­med and strengthened, by the rule and warmth of religion; and that but colde religion, which a man will not maintaine, by the force of his rea­son: or when hee thinkes it needlesse to better and confirme it, by reasoning. As I am my selfe natural­ly: I beleeue that God neither heareth blasphe­mie, nor setteth his eyes vpon any enormious acts of disobedience, and ther­fore am pleased with the relax reines of licentious­nesse; but as I am recom­bined to God in religion, [Page 14]and haue mine owne eies opened; I know that his eyes behold in all places the good, and the euill: and so am timorous to prouoke him. Therefore I would haue none to continue as hee irreligi­ously beleeueth, (& I will not bee guided by him, that would be guyded by a woman) but will so be­leeue, that I may conti­nue to the end.

11

The bread, and the sword, which Abimelech gaue Dauid in his flight from the face of Saul, were more welcome in [Page 15]that his penury, and pe­rillos state, then richer presents could haue been in the time of his safetie, and abundance. I had ra­ther be fedde with mode­rate supplies in my ne­cessity; then finde many friendes in my sufficien­cie: by the first I know who loue mee: by the o­ther, who flatter me: and therefore deeme worthy censuring, that more sub­tile and politique, then loyal, and friendly condi­tion, branding it with the note of impiety, as I find it familiar, and customa­rie: whereby men powre [Page 16]liquor into replenished vessels, that the superflui­tie may returne vnto themselues, with aduan­tage: and iudge all bene­fites lost, where they can­not be requited.

12

I will choose rather, to be a begger with the Sa­maritan vnto Christ, for the water of life to quench my thirst, after flying shadowes, and dy­ing vanities, then to haue the well of worldly pros­peritie, and sinfull plea­sures lie open vnto mee, which is but the stirring vp, of an immoderate ap­petite [Page 17]after that which can neuer satisfie; And to haue my cogitations, and trauaile eased, tou­ching the procurement of things present: then roule the stone of that yong man which thinking to get to heauen by kee­ping the Cōmandements, lost his way, by louing his riches.

13

It is a sure rule, that he which wil learn to speak, ought first to learne to hold his peace: for silence doeth not onely gather knowledge, from the more wise, and iudicious; [Page 18]but it taketh notice of their dispositions with whom we are to cōuerse, thereby helping vs to free our speech vnto them, of distast: It also allowes a space of premeditation, whereby we may reason without errour, or not at all. I will vse speech ra­ther too sparingly, then too profusly; for the mul­titude of wordes engen­dreth folly: which pau­citie conceales from a publique discouery: the first casteth a iust reproch on the author: the latter may mooue a suspicion of ignorance: but it is [Page 19]without proofe.

14

The Smaradges is most of value, that is clearest from glassy pimples. This smoothnesse is alwayes laudable in the heart; in the tongue but some­times. As bolsterd ap­parrell, argues a crooked­nesse, and imperfection in the body: So wordes beeing as it were the ap­parrell of the minde, are more to bee suspected of lightnesse, and vanity, for their great swelling shew, then when they are vtte­red in a modest euenesse, anp plausible plainesse; [Page 20]But as in a cleere vntrou­bled fountaine, wee easily discerne without much prying, what is in the bot­tome: so in a calme, ho­nest, and setled heart, wee find truth, and trustinesse apparantly obiected, so that we may credit them, without our too curious disquisition: or their too verball profession.

15

Contempteously to wrong an inferiour, is of­tentimes to incurre the danger of an equall re­uenge, or the misse of a pleasurable office: for al­beit the Eagle flieth with [Page 21]the helpe of her great fea­thered wings, yet the les­ser feathers keepe her warme. Great men may liue maugre (as wee say) the vulgar, yet many helps conducible to their estate, and reputation, are ministred by them, the vntimely want whereof, (if not wisely preuented) may inferre their preiu­dice, not curable by to late repentance.

16

The wise man contra­ry to the sott, carrieth his mouth in his heart; As a faithfull seruant, in a mes­sage., imparteth onely [Page 22]what he is aduised by his Master; So shall his tongue vtter onely, what it is mistrusted by the mature deliberation of the heart. Seeing there is no wise man at all times, I will endeauour to bee wise as often as I can: when I feele my heart rising to my mouth I will qualifie that pas­sion, by enforcing si­lence to my selfe, or else withdrawing from com­pany: when I finde my tongue subiect to my heart: I will serue occa­sion, and doe my best.

17

A wise man in ciuil af­faires should resemble the best Turquesse: In religi­ous duties the worst: that which is most perfect, ap­peareth of his owne vsual colour by day: but by candlelight greeene: So must hee vary with the state of his occasions; se­curity befits not trouble, but circumspection: and iealousie wrongeth fami­liaritie. Dauid was ami­able to his friends: but marched valiantly against his enemies. The basest is neuer seene but of one colour, so ought his car­riage [Page 24]to bee immutable, alwayes the same: con­stant in his pious denoti­on: for true christian zeale, neither admits A­postacy, mutation, nor wauering.

18

To bee of great fame, is as dangerous as to haue an ill report (saith Tacitus.) Men of great puissance, potencie, and credit, through affection of popularitie, or being singular, haue the com­monest instigations, to strange & haughty enter­prises, and are most flex­ible thereunto: neuer [Page 25]foreseeing the danger till they bee plunged in it. Such is the spurre of am­bition, it neuer ceaseth to pricke forward to ho­nour, and eminency, till by an vnsatiable pursuite thereof, they bewray a de­sire rather of domination then of ruling well: and to become great, rather then worthy of greatnes: which yeeldeth foorth the vnsauory fruites of pride, and arrogance in austerity, and oppression, not of grauity, and wise­dome in an equall, and commendable gouern­ment, growes generally o­dious. [Page 26]Therefore in ri­sing such should bee cau­telous, and prouident making the meanes of their preferment, rather merit then much for­wardnesse; and the ende of it, rather well, then good.

19

An hypocrite, and a flatterer, are tryed like an Emraud: which beeing rubbed on a Touchstone, leaues the colour of cop­per.

02

The teares of a distres­sed Soule, are the swee­test, and best spoken ora­tours [Page 27]for sinne: they please Gods eye, they pierce his eare, and com­pel him to mercy: though I cannot alwayes weepe, when I pray, yet when I onely weepe for my fins, I pray effectually.

21

Nimrod prooued his presumptuous audacitie, and bootlesse cunning, in deuising a Towre to rescue the people from being drowned, if haply the waters should ouer­flow, as they had done formerly, and so haled downe a greater iudge­ment on them, then it [Page 28]was possible they should euer susteine thereby. I will build the hope of my safety vpon Gods mercy, not on the wisedome of the greatest Monarch. If I fall vnder Gods hand, he can, and will assuredly raise me, vpon my sorrow and submission. If I leane to man for issue, in my troubles I shall anger my God, and gaine from thence no other assurance but of my certaine con­fusion.

22

The accustomed folly of cholericke reuenge may take an end, from that [Page 29]notable precedent Archi­tas, whose seruants were euer happy, when he was angry: because he would neuer at such times cor­rect them. Anger (saith the wise King) resteth in the bosome of fooles: and therefore vndoubted wisedome, it is to van­quish that vnruly passion. It is the opinion of some that not to right them­selues being wronged, shewes them sottish, and insensible of an iniury. Rather had I be so repu­ted, then of a fiery spirit, and quarrellsome. Glori­osius est iniuram tacendo [Page 30]fugere; quam resparendo su­perare: more glory it is to put off an iniury, by holding ones peace, then get the vpper hand by wrangling, and conten­tion.

23

Since the Phisitiā knowes better what is good for the patient, then himselfe doth, I will not doubt of Gods mercy, though I doe not alwayes receiue what I pray for; for being he knowes my imbecili­tie such, as asketh often a­misse, and what would be hurtful, he is no lesse mer­cifull in not hearing at [Page 31]some times, then in giuing at other.

24

It is a great inconue­nience in that, which the world cals good fellow­ship, not to see what suffi­ceth; whereby it either a­mitteth the name of good, or else such as vse it account nothing their good, that is not euill: I will leaue with too little, rather then with too much, lest I seeme to al­low Satan for an Angel of light: and the Prodi­gals wandering, the path­way to heauen.

25

Warre is not vniustly preferred to a miserable peace,: Then seeing car­nall tranquillitie, is a very spirituall misery; I will change it, at all times for a godly aduersity: for the goodnesse of a thing de­pending on the ende: though I taste the roote bitter, I shall receiue a full compensation in the sweetnesse of the fruite, which is heere but green: and ripenesse in heauen.

26

It is bad talking with a madman, not so much for that his heart is depra­ued: [Page 33]but because his braine is distempered, and his reason for the time peruerted. It is worse arguing with a foole for though he hath a reasonable memory, he is madde in the heart: he denyeth God, and there­fore wil beleeue no truth: he may be held vp as one in a swoune by force: but cannot stand of himselfe. I will not spende my strength in lifting at a logge, hauing a more ne­cessary building to fol­low, lest getting a bruise by the former, I pro­ceede with lesse profite [Page 34]in the latter.

27

Hee that would bee what he desires, must de­sire to be what he should: the wisest to disemble, hath the best meanes to liue, according to this world: but he that beares true loue in an innocent heart, is onely wise to e­ternall life: by how much sweeter the ioy of Angels will be at my conuersion, then the shreiking of hel­lish furies at my confu­sion: by how much it is better to haue the testi­monie of Gods Spirit, then of man, and to bee [Page 35]found in Christ, then han­ging at the breasts of the world, I will esteeme an honest godly life, before deceitfull, pernicious hy­pocrisie.

28

For euery ioy the world­ling hath, I will choose to receiue a stripe at Gods hands, and yet liue more contentedly then he: for how can those ioyes con­tent him wherewith hee is neuer filled, but still hungreth, and hunteth after more. Or how can I bee discontented, that vnable of my selfe, to pur­chase the least grace, haue [Page 36]this meanes allowed to cause vnto me, a most ex­cellent, and eternall weight of glory.

29

Of the wicked, some heare Gods word wil­lingly, as Herod heard Iohn Baptist: other trem­ble in their hearing, as Fe­lix when hee heard Paul: but neither was of grace, the first being occasioned by the fame of the per­son: the second enforced by the efficacy of the Scriptures. Some vtter­ly refuse to meddle with religion, as Gallio; others sleepe in the Assembly, [Page 37]and heare nothing, as Eu­tichus; others heare, and profite nothing, as the rich man by hearing of Christ. They differ in shew, they are one in ef­fect. I were as good to be vnwilling to heare, as heare, and not practise: as good haue mine eyes shut, as mine eares heauy, and my heart fat; I am each wayes the deuils subiect: and by trem­bling at iudgement if not thirsting for mercy, I am made his fellow; there is neuer a good: the head, the hand, and the foot, cry out together, they are [Page 38]all damned.

30

By the principles of na­tural Philisophy, the abū ­dance of hony is chiefly ingendered in such regi­ons, where the heat of Summer is temperate, and continuall, as well by night, as by day: and by experience, that heart most commonly nouri­sheth spirituall motions, and sweete contemplati­on, that is of a mild, and temperate disposition, not subiect to extreame passion, or not often in­flamed therewith: for when passion ariseth like [Page 39]an angry storme, it tos­seth, and troubles the mind, that during the a­gitation therof, it cannot admit the setling of any calme, or comfortable apprehension.

31

Some I haue knowne obserue their friends, for a time more then God: that hauing reaped a wished haruest of profite by them, they might after resolue to a strict, and re­ligious course of life, whereto a meane estate, and a troubled minde, would not before admit them. Gehazi was cleane, [Page 40]before such corruption made him loathsome. Zaccheus hauing offered away halfe his goods, and dissolued his league with the world, was knit to Christ in loue and fami­liaritie, that was before a stranger: and as I haue read, the Loadstone, and the Iron will not meete, so long as the Diamond lyeth neere. It is impos­sible for our hardened hearts to yeeld vnto God or bee drawne by his word, whilest the loue of riches sticketh in them: If I cannot resolue well being poore: I shall not [Page 41]persist in a good resoluti­on beeing rich. If in a cleere day I cannot dis­cern colours, lesse should I, in a mist; not at all, if I were blinde: I will first seeke God, and then no farther. If I want, I know it is my good: for whilest he is my shepheard, I shall want no manner of thing that is good for me; Rather had I susteine pouerty for my good: then haue abundance to annoy me.

32

It is not the meere lea­uing of all, which sel­dome happeneth with­out [Page 42]griefe: but the con­temning of all things, which is a voluntary for­saking of what wee haue, euen whilest we enioy it, for the loue of Christ; that fitly prepares vs, to runne the race of Christi­anity. Many for lacke of this preparatiue, can­not runne at all: others runne but faint by the way, and returne with shame, and losse of victo­rie, as Demas; Before I run, I will consider who hath runne before mee what I runne for; and whom I shall encounter by the way. Christ led the [Page 43]way: I shall follow him: therefore I will be reso­lute. The prize is a crowne of righteousnes, which he holdeth in his hand ready to set vpon my head, when I shall haue ouercome: there­fore remembring what I haue purposely contem­ned, and that I haue de­nied my selfe: neither life, nor death, things pre­sent, nor things to come, nor prncipalities, nor powers, shall set such a fainting period to my race, but that I will holde it out: for this cause I will run naked, and stript [Page 44]of all, by preferring Christ before all, that hee may assist mee with his grace, in all; because knowing who, and what my assailants are, how full of subtilty, and rage, they may not lay hold on me to my hinderance.

33

The naturall man in regard of accelerating death, can say that griefe is light to him that can beare it: howsoeuer, it is short to him that cannot beare it. But the child of God dying daily, respe­cteth not griefe by the measure, and length: He [Page 45]taketh vp his crosse ioy­fully, carrieth it hopeful­ly, and layes it downe gloriously; A naturall death turnes the momen­tary crosses of some into eternall; a Spirituall death vnto sinne, redu­ceth that eternity to a moment here, and turnes it to a happinesse euer­lasting, in the kingdome of Christ. I will not lighten my burden, by the memory of a corpo­rall death: but make my yoake easie, by dying daily without which to die well, can neuer be.

34

The Laborinth of na­ture is more intricate, and vnsearchable, then the mysteries of diuinity. Man hath a whole world of causes, effects, and ends: of scruples, and ambiguities, in the one to exquire and discusse, by himselfe, and the helpe of his owne inuention, and when hee hath strai­ned his capacitie to the highest, he must leaue more knots, and difficul­ties, vntouched, then hee hath cleered and vntyed: and what hee imagines perspicuously resolued, [Page 47]lyes still in the way of rea­sonable opposition, as partly true, and partly false, in all; like the Sunne, with the better halfe e­clipsed. But in the Theo­ry of saluation, if any more causes be necessary to be known then the effi­cient, meritorious and in­strumentall, which are the Father, the Sonne, and Faith: any other ef­fect, then the sauing of the soule: or other end, but the glory of God, we may finde them truely re­uealed, by the Spirit of trueth. I will passe by that immense Vniuersitie [Page 48]of Gods inscrutable wise­dome with admiration: and conteine my selfe in the suruey, and search of mine owne little world, where I finde a tenement of mortall clay, inhabited with an immortall guest: the reason whereof in their differences I con­ceiue to bee: that the bo­dy being framed, out of so fraile, and contempti­ble a matter, should wax­ing lofty be beaten down with that inherent appre­hension. Thou art but dust, and ashes; And thy soule contrarywise, enno­bled with the diuine i­mage [Page 49]of her infusor should loath to vouch­safe, an inglorious descent to the allectations of the flesh. The end of their coniunction also, that the body, as through the ponderousnes of the pre­dominant elements, it de­clineth, & sinketh downe­ward: so through the propertie of innate cor­ruption it yeelding to a sluggishnesse, sleepe, and death in sinne, should by the liuely, and quickning faculty of the soule, be e­leuated, and ronzed vp, to associate her in an hea­uenly conuersation.

35

I find an euen carriage is best, that may impart curtesie to all; too much familiaritie, and secrets vnto none. It was a wise shift of a noble Romane, whose Lady importunate to know what was deba­ted of, that day, at the Councell Table (when he could not but in some sortsatisfie her instant de­mand) hee answered the Priests had seene a Larke flying in the ayre, with a golden helmet on his head, and holding a speare in his foote: which being heard, shee [Page 51]broke the matter imme­diately, to one of her maids: shee againe to an other of her fellowes, and so forward, till it was spread through the Citie, and passed for currant: but then it receiued a checke, and so was staied. Some friends are of that sort, they will curiously diue into ones brest, and by serious inquisition, make themselues priuy to the secrets of his know­ledge: to such I will commit no more then what my minde is ouer­charged withall, at the present, meaning to take [Page 52]it vp againe in another place: others are faster lockt; but as faulty other­wise: though Muske bee one of the sweetest per­fumes, it is none of the wholesomest: and fami­liaritie, though delight­full, is incommodious for the concomitant disre­spect, and following con­tempt.

36

So farre as auncient Fathers accord with holy Writ, I will make vse of them: and thus, I will ca­rie Augustine in my heart, Bernard in my mouth, and the rest of them be­fore [Page 53]mine eies: for sound­nesse befits our faith: a patheticall, and feeling speech is requisite in prai­er: and religious prece­dents, are necessary for the whole life.

37

Humane society is like a Ruby that being put in­to the fire certain houres, becommeth afterward of the colour of a burning coale: If I addict my selfe to the company of the vertuous, I shall bee an­swerably affected, if of the laciuious, and disor­dered, of a like blemished reputation.

38

Alfonsus King of Ara­gon, after an oratour had concluded an ample Pa­nagerick of his praises, an­swered if thou hast said trueth, I thanke God for it: if otherwise God grant mee grace, that I may doe it. Vicious phi­laty, is now generall Vm­pire, insomuch as he that praiseth most, pleaseth best: and it is hard to say whither that good King did more heartily attri­bute glory vnto God: or most now arrogate merit to themselues. The faithfull heere, see God [Page 55]darkely through a glasse; which may bee a reason the greater part see him not at all, and therefore glory, in a sacralegious vsurpation of his due praises, as not acknow­ledging any supernaturall efficient cause, besides their owne nature, and dexteritie. If any thing praise worthy proceed from mee; I am but the instrument, God is the principall agent: It is the effect of his grace, and the manifestation of his goodnesse. God in euery creature, set a chracter of his glory, in man his [Page 56]whole image, that he might bee knowne to bee wholy his, and not his owne.

39

Cruell inuentions, when flowing from ambi­tious policy, are vsually layd frustrate, to the vex­ation of the complotters; the proceedings of Pha­raoh, and Haman against the Iewes, doe witnesse it; wherein we see cares, and anxieties (by due iu­stice) aggravated vpon them both, and Gods people safely deliuered from the malice of them both. If I be not consci­ous [Page 57]I will not feare the disfauour of the mighti­est: their most enuious proiects of iniustice shall bee reflected from the glasse of mine innocen­cie, to their owne trou­ble and disgrace.

40

When the Sonnes of God ioyned themselues, to the faire daughters of men, they brought foorth no other fruit but Gigan­ticke, and monsterous of­springs: and when the soule condescendeth to the smooth enticement; of the flesh; thereon fol­loweth the conception of [Page 58]hellish thoughts, which breake foorth into hor­rid and mischieuous de­signements.

41

The Scythian will ac­cuse the Romane ayre as infectious, and breeding feuers, which is neuerthe­lesse, very wholsome: The Blackmoore wil deride the Indian, as ill coloured, lesse beautifufull then himselfe: So custome, and nature acquainting euery one best, with his owne, confirmes in him also a better liking of it, then of others. I will ac­custome my selfe, so neere [Page 59]as I can, to that which is good, that I may dis­praise nothing in others, but what is euill: and like nothing in my selfe, but what I cannot liue well without.

42

I will not bee to libe­rall in praising any, nor to forward; this sauours of folly; that of flattery: bee his vertues resplen­dent, they will shine to o­thers, as well as to me: if more concealed, and pri­uate, they shall be mistru­sted of the ignorant for al me: and I haply for them, if more particular, in [Page 60]application to my selfe, then to others: they will be neglected as lesse ma­teriall, and impertinent; much forwardnesse, is a a note of indiscretion, euincing my affectation rather of the party, then of his good parts. What­soeuer I know of the well deseruing (though I may speake it publikely for the incouragement of o­thers) yet will I bee no common actor, but ra­ther a studious imitator thereof. Else am I like a prodigall Painter, that pourtrates euery well fa­uoured face, he sees in the [Page 61]streete, and giues them, to as many other as hee meetes; I will more ad­uance the worthy after death then before, as ho­nouring chiefely their vertues, which are simply amiable, and man for them.

43

When I remember Io­seph in prison, I consider the faithfull in oppresi­on: But being fauoured by his keeper, enlarged by the King, and aduan­ced to be Ruler ouer all Egypt, I see in that a mer­cifull calme ensuing eue­ry tempest of their mise­rie. [Page 62]I will esteeme Gods rodde as a mundifying plaister, and hope for cure when I finde it applied: yea I will desire to saile in such stormes, that I may looke for mercy, and ob­taine it, which else is not due to mee beeing a ba­stard, and no sonne.

44

Deuotion is the fuell: meditation the fire: prai­er the bellows. Deuoti­on is cold till warmed by meditation, and then burnes not, till kindled by prayer.

45

Drunkenesse is the blab [Page 63]of secrets, the author of friuolous discourse, the dissolution of amity, the aduocate of adultery, and pandore to the soule, ex­cluding vertue, and let­ting in a crew of all beast­ly outrages. I will dread it as a pestilence, and shunne it as a Basilike, for the loathsome, and dan­gerous infection: seeing it costs that in a short part of the shortest day, which hath beene with much care, many yeeres preserued: a good name: and so wrongs the weale of the soule before con­secrated to God, that [Page 64]then it lies insensibly bu­ried in the ouerwhelmed dunghill of the body.

46

I haue read of a brag­ging Spaniard, that sought to aduance his credit; for that in one night hee had lost tenne thousand crowns, at dice. In temporalls, an honest, frugall purchasing most auaileth the estate, and credit, in Gods Church: the good vsage and aug­mentation of our stipend is most commended, as most beneficiall to the soule; onely in Satans dominion, his vassals [Page 65]gaine grace by impiety, and thrine by scattering; for being a kingdome of disorder, and confusion, all things are caried there in a contrary course: they are best with him, that are worst with God.

47

The Sables haue their haire thickest in the win­ter, and cleaning fastest to the skinne: and are therefore then chiefely hunted. The faithfull in aduersitie, are richest in good workes, and most exemplary in their ver­tues, and therefore are then much hunted by the [Page 66]Deuill, to draw them to distrust, and driue them to dispaire.

48

Iacob in his iourney to Haran, would haue bread to eat, and clothes to put on: so let God grant me to feede on Christ by faith, and be clothed with his righteousnesse, and I shall freely confesse rhe Lord is my God: and faithfully hold out to my iourneys end.

49

Religion is like the holding vp of Moses hand, when Ioshua fought with Amaleck, whereby, if [Page 67]it be forcible caried with zeale, we are sure to pre­uaile with God, for the pardon of our sinnes, and peace of our soules: but if feeble, and defectiue, it giues our roaring aduer­sary the vpper hand of vs. Therefore I will not passe the time present in loos­nes, and vanity, wherein I should make prouision for the future: but I will be alwayes labouring to augment my stocke of christian knowledge, for the strengthening of my religion: thinking I can neuer bee to couetous of such a good, because the [Page 68]happinesse thereby pro­cured, I am sure, can ne­uer be to much.

50

True zeale (like the fire vpon the Altar) must al­wayes burne & neuer goe out or as the stone Abestus being once hot, it must ne­uer wax starke cold: for if the flame bee throughly extinguished, it becomes from a reall to a bare no­minall: and then were the case mine owne, I know I should soon fall frō grace to a reprobate sence, and so frō hope, to desperati­on, & frō heauen to hell.