THE Diuine Eccho, OR, Resounding voice from hea­uen, moralized betwixt a Chri­stian and his soule, with short and effectuall directions how to liue and die well. Whereby the effects of vertue and the defects of vice, mercy with miserie, heauenly felicitie with worldly vanity, the ioyes of heauen with the torments of hell, are familiarly expressed. Diuided into Prayers and Medita­tions for the ease and benefit of eue­rie Christian. The first part by Iohn Swift.

Psal. 27.9.

My heart talked of thee O Lord, seeke ye my face:

LONDON Printed for R. Bonion, and are to be sold at his Shop in Paules Church­yard, at the Flower de Luce. 1612.

TO THE RIGHT Worshipfull Sir EDMVND MORGAINE Knight, depu­tie Gouernour of the famous Towne of Garrison of Portesmouth, and the Ile of Porsee, and to the Wor­shipful Master IOHN BRVEN Esquire, my especiall fauourers, all health and happinesse.

RIght Worship­ful, if your fauo­rable eyes may vout safe to read what my spare houres haue brought forth: thogh smal in shew, yet great in substance; I hūbly intreate you to be my protection; and thought it be but as a lit­tle [Page]streame in respect of the whole Ocean of godly books that are gone before; yet therein when your leasure best serues you, you may re­fresh and comfort your selfe, vnto a farther backing on of your worships, godly, vertuos and religious liues.Psal. 12.7 The word of God saith the Prophet Dauid is pure,Mat. 24.12 euen as siluer which from the earth is tried and purified seuen times in the fier, which word plainelie and plentifully telleth vs that iniquitie shall abound in the latter daies:1. Thes. 5.3. how then should I crosse my lips, & crie hush, or peace, seeing that if Gods booke be true, while men cry peace, peace, sudden destru­ction [Page]shall fall vpon them:Mar. 12.30 The rather therefore I thought good to set foorth, to the view of the world, this my Diuine Eccho, whereby the godly may bee comforted and the wicked conuerted; I haue named it the Diuine Eccho, for that as your worships may see, how the Christian soule doth sud­denly returne backe and an­swer like the Eccho, or rather I may say more truely like a voice from heauen, vnto what he demaundeth of her, directly giuing the last sound of the word; both soule and body, heart and hand must agree together to serue the Lord. And if your worship [Page]should aske me why I should write thus phantastically (as you may terme it) of an Ec­cho, which before now was seldome or neuer heard of; I then must bring Dauid for my Author and pattern who in his 27. psalme, when the Lord said vnto him seeke yee my face, his soule answered like an Eccho, thy face Lord will I seek, seek my face, I seek thy face: and if you aske yet farther, why I should bring in a second or a Diuine Dyogi­nes, it is to shewe how euerie man, and therefore much ra­ther how euery Christian, should liue contentedly with Dyogines the Cynicke, not caring for the thinges of this [Page]world, and vsing it, with Paul as if he vsed it not; Let mee now intreate your Worships grauities to accept hereof; as some token of my true and sincere affection. And if this as I doubt not, bee entertai­ned with kinde acceptance, I purpose God willing heraf­ter to present you with a sub­iect of better worth: so lea­uing your Worships to the protection of the Al­mightie, I rest.

Yours in all Christian dueties to be commaunded. Io. Swift.

The Epistletothe Reader.

CHristian Reader, I haue for thy good, set forth to thy view this my diuine Eccho, with godlie preparations to the practise of repen­tance; that so thou mayest not one­ly meditate, but also imitate, & not onely prattle or talke thereon, but also practise it, the reward of ver­tue, with the ruine of vice, the ioyes of heauen, with the torments of hel, the world and its vanitie, with hea­uen and its felicity, also most sweet comforts both diuine and morrall for all Christians to increase their knowledge, in true godlines and pie­tie, with a sound caueat for sinners, and wicked wretches, to hasten spee­dy repentance, whereby hels terror may be escaped, and the punishment due for sinne, might likewise bee a­uoided. Farwell.

THE DIVINE ECCHO. Or short and godly Medi­tations, betweene a second or a Diuine DIOGENES and the Eccho, or a Chri­stian and his Soule.

SECT. 1. A Prayer to God the Sonne the only Phisition both of the soule and body.

O Sweet Iesus, thou doue-eyde lambe of God, ô sweet Iesus, the comforter of my soule; how amiable are thy lookes; O [Page]how beautiful thy countenance. O my sole and soules delight, he that findeth thee, findeth all things, all that mans soule doth want, or that his hart can wish, and hee that looseth thee, loo­seth all, for thou my loue art all in all; come then and refresh my soule with thy lookes, for shee languisheth and pines a­away, because thou doest not visit her,Cant. 2.5. she is sicke of loue and much grieues at thy long ab­sence: perhaps Lord because shee hath many sutors, thou thinkest that shee doth not re­gard thee and thy company: its true my Lord, she hath many indeed, but shee findes them false and dissembling, she likes them not, and will not marrie with any of them,1. The. 5.21 but with thee onely with thee; she hath tried all, and now shee keepes that [Page]which is best; disdaine her not; though now shee bee troubled with an issue of teares, for the issue of her sins, but rather come neere her, that she may onely touch the hem of thy garment, and her issue shall bee dried vp; O then disdaine her not. She hath touched vncleane thinges,Mar. 5.25 Mat. 8.3. whereby she is become leprous and scabbed, O come then and touch her, and onely say, I wil, be thou cleane, and her leprosie shal be clensed.Iohn 9.7. Nay she is blind O Lord and can neither see nor yet conceiue those things which are of thy spirit; O come and an­noint her eyes, wash them in the poole & fountaine of thy grace, and shee shall see againe. She is deafe and cannot heare, charme the charmer neuer so wisely, come then and put thy fingers in her eares,Psalme. and crie but Ephphata [Page]and they shall be opened, Shee is dumbe too and cannot speak, she cannot praise thy name, come then Lord cut that string,Mark 7.32. touch her tongue and shee shall openly glorifie thee, she shall say and sing with Mary, My soule doth magnifie the Lord and my spirit doth reioice in God my Sa­uiour. Mat. 9.33. Luke 1.46

SECT. 2. The blindnesse and ignorance of the Atheist.

YEt the Atheist not belee­uing this, vtterly contem­ning and neglecting my Lord, flies to nature; hee can tell thee that all things are thereby go­uerned, but yet knowes not from whence nature her selfe is; the Sunne the Moone and Starres moue by nature: true it seemes [Page]to be, and true it may be, but most true wee know this to be, that God moues nature, all pla­nets and Starres are but his In­struments,Gen. 14. Ioh. 38. Mat. 5.34. & 35. Instruments to moue by mouing to effect, by effec­ting to alter and order al things here below, heauen is his seate & the earth his footstoole, who when we runne awry spurns and kickes vs with the heele of his wrath, if then the lowest and meanest part of his body (mea­nest and weakest too according vnto humane sence) bee able to curb in our wandring appetites, what then me thinkes may his hands do, which alwaies holdes the bridle? tell mee my soule what may his hands doe, which haue made both heauen and earth,Act. 4.24. the sea and land and ther­in both great and small things. Ecch. All things.

SECT. 3. A terror for Hypocrites and cold professors.

IF then there bee a God, why doe men still hault betweene two opinions?1. King. 18.21. saith Eliah: why are they creeples, and why walk they on crouches in their religi­on: know they not, how that it is a long and hard way to hea­uen, and therefore a lame cree­ple can neuer bee able to reach thither? if the Lord be God, fol­low him, but if Baal be he, then go after him: baule after Baal, for surely all lukewarme profes­sors the Lord will cast and spew out of his mouth,Deut 22. these Linse­wolse mungrils glut and ouer­come the puritie of his stomack: is God then thinke ye, who is [Page]my sweet Lord, my maker and my redeemer, like vnto Baal? or like Dauids Image? in his 135. Psalme: one that hath eyes but cannot see their wickednes, one that hath eares yet cannot heare the crie of their sinnes, One that hath a throat yet cannot roare after his pray,Amos 3.8. one that is a sleepe and vnderstands not, or one that hath hands and cannot strike? surely God is no Idol nor yet an idle God, but a liuing God, and if liuing, why then doth this age thinke him to be so patient as that hee will not reuenge his foes? or so weake, as that hee cannot, or so ignorant as that he knowes not how, or so fearefull as that he dares not? or else doe these wicked ones thinke him to be a lyer, who saith he will pu­nish offences, and yet will not? He that saith there is no God is [Page]guiltie of damned Atheisme, and he that thinkes in his heart, that there is a GOD, but withall thinkes him to be so patient and mercifull, as that hee will not reuenge in time to come, is guil­tie of that horrible sinne of pre­sumption,Psalm. ista. and both fearefull, God is patient, and God is iust too, for mercy & truth are met together, righteousnes & peace haue imbraced each other: his mercie is great we know, it is aboue all his workes, and wee finde it so,Mich. 7.18. & 19. for what saith my soule hath the Lord shewed himselfe to bee, for that so long on our sins hee hath euen winkt and smilde.

Ecch. Milde.

SECT. 4. The carelesnes of the wicked in seruing God.

MAny of the braue lads of this world are now tur­ned Gamster, they thinke to ob­teine Heauen by lot, if it bee their fortune to come in, well and good; so it is, alas poore fooles, if their chance be not the better, it may so chaunce, that they may all stand without at the doore with the fiue foolish Virgins and there pipe for colde and gnash their teeth,Mat. 25.10 & 11. Mat. 8.12. with the fieri-frozen soules in hell; plaine casting wil not win such golden price, for if they know not how to help their die, they may there die without helpe, and yet neuer die; but pine in paine with the vnskilfull sort, heauen is round I [Page]confesse yet not like Fortunes wheele, and he that thinkes with the former it is his fortune, if so be that hee comes thither, may chance if the spoakes of his wheele be not stronger, to lie in the mire, thus men play all their goods, yea & their chiefest good too, at mum-chance, they stake their Soules at this vnfortunate game, and then if chaunce beare the sway, the victory must needs bee doubtfull; but what wise­man would hazard such a preti­ous price as his soule, at such a base game, and with such a co­nicatching cogger as Sathan that grand-gamster who can strike a die at pleasure? hee hath his false dice and al other shifts that may bee, to deceiue and blinde the eyes of our vnderstanding, to winne the soules of poore do­ting worldlings.

SECT. 5. A Meditation on the birth of Christ, and the three wise­mens offerings,

O Sweet Iesus, O my sweet, who art white and ruddy,Canti. 5.10. Mat. 2.1.2. &c. O thou the chiefest of ten thou­sands, when thou wast borne there came wisemen from the East euen the first fruite of the Gentiles to worship thee, and in their iourney they were guided by a Starre, which Starre did di­rect them, brought them vnto thee vnto Bethlem, vnto that place where thou O prettie harmelesse smiling Babe didst lye in a cratch: so graunt my Lord that thy word may ne­uer vanish from our eyes, that light of lights, that true light, [Page]but may bring vs to that place that heauenly Bethlem, which our soules most long after, euen as the Hart desireth the water brookes, where wee shall see thee not as these wisemen did, a seruant, but a Lord, not to bee iudged, but to iudge, not to call men to repentance,Mat. 11.2 [...] Luke 21.27 Esay 53.3. Mat. 24.42 Iohn 8.15. 1. Thes. 4.17. but to pun­nish the vnrepentant, not sitting on an Asse or starueling beast, but riding on the starrie skie, on the wings of the wind, not lying in a cold stable in a poor ragged manger, but in state and maie­stie, in pompe and much glorie; And when these wisemen had worshipped, they opened their treasures & presented vnto thee gifts, euen gold and incense and mirhe, and that because Lord the Persians manner was not to salute Kings without a pre­sent grāt therfore that we neuer [Page]come vnto thee,Psa. 93.1. & 99.1. o thou the king of kings, vnlesse we bring a pre­senttoo, euen an heart tried and purified as golde and siluer, an heart of incense and mirhe, de­uout praiers, godlie Meditations that the sauour thereof may as­cend vp into the cloudes, and be a sweet smelling sacrifice vnto thee, my loue, my hearts delight O thou the chiefest of ten thou­sands.

SECT. 6. True knowledge what it is.

MAny men in these daies, thinke themselues wise because they know and learne many things, though what they are bound to know, that they know not, that is to vnderstand and learne the commandements of God, and theron to meditate [Page]day and night: they haue forgot that the wisdome of this world is foolishnesse with God; the knowledge of Gods lawes ma­keth yong men sober, for wher­withall saith the prophet,Psal. 1.2 Psal. 119.9. shall a young man clense his way? e­uen by ruling himselfe after thy commandements: it doth com­fort old men, it is wealth to the poore and treasure to the rich, it feedeth the hungrie soules, it is a pleasant riuer to the thirstie heart, and it maketh al men wise and still capeable of further knowledge, and surely hee that wanteth knowledge, or is igno­rant in the wil of God, void of learning, and good education, howsoeuer then the world may make account of him, yet hee is but the shape of a man and no man, though neuer so wel beau­tified with the outward giftes of [Page]nature, I say if he wanteth chri­stian and godly nurture; he is but the gliding shape of a man and no man; Yet men are more cha­ry in keeping mens lawes, then in keeping of Gods, whereas thogh Gods laws yeeld the greater and the greatest reward that may be being kept, and the brea­king of them the greater yea & the greatest punishment of all. Not to perform what should be done & what is cōmanded, nay cōmanded by the mouth of god, doth betoken negligence, and to do what is forbidden is a sign, if known, of presumption, if not of ignorance, me thinkes I heare my soule answering me, how a man may offend God, as well as by committing.

Eccho Omitting.

SECT. 7. The best knowledge is to knowe ones selfe.

BEfore that a man can come to haue a true knowledge of any thing, he must first learne to know himselfe, and hee that well knoweth himself, esteemeth little of himselfe, considering from whence he came, what hee is, and whither hee must, hee re­gardeth not the vaine pleasures of this brittle life, but highly ex­tolleth the laws of God, and on­ly seeketh to liue in his feare; but hee that knoweth not him­selfe, is ignorant of Gods will, wilfull in ignorance, bold in wickednesse, most vnprofitable in his life, and vtterly graceles at the houre of his death. Learne thou then to know thy selfe for [Page]this is thy duty, & he that know­eth not that, which he ought to knowe, is a brute and sencelesse beast amongst men: and he that knoweth no more then he hath need of, is a man amōgst beasts, but hee that delighteth in the knowledge of Gods wil, search­eth out his works and wonders and thereby knoweth all that is fitting for a man to know, is a God amongst men; Learn thou then to forget euill, for truely this is the best kinde of learning and not to knowe it is the surest knowledge, in not learning it thou proouest thy selfe to bee a great Scholler euen a Doctor in Christs Schoole, & in not know­ing it thou shewest thy selfe to be the wisest of all men: for whē thou art weake then thou art strong,Paulus ad cor. when thou art ignorant then art thou expert.

SECT. 8. On good Councell what it is.

IS not good councell better then gold,Wisd. 7 8. and more pretious then the Emerald, the Dyamond or Onyx stone? me thinkes it is, yet had men rather receiue gold and pearle and pretious stones then giue them, and can giue good Councell and will receiue none; this then is their follie, the foolish madnes of our time; yet dispaire not, neither faint, for thou mayest thinke thy selfe a good Oratour if thou canst onely perswade others to do as they should, though thou mayest thinke thy selfe a better when as thou canst perswade thy selfe to doe as thou oughtest, but lastlie thou mayest thinke thy selfe the chiefest of all, the best of all O­rators [Page]else, when as thou canst perswade both thy selfe and also them, and so perswade them that words may leaue such a per­fit impression in their hearts, so that thy bare and naked wordes may bee turned into sound and perfit workes.

SECT. 9. A Meditation on Christ Iesus borne in a Stable.

OH that I had now a foun­taine of teares in each eye, that I might night and day be­waile and weepe,Luke 2.12. and bewaile the hard-heartednesse of the Iewes; oh my loue, what my loue borne in a stable? why, there might haue beene Beares and Wolues which might haue deuoured both thee & thy mo­ther too, there might haue been wilde horses, that might haue [Page]kickt out thy braines, or Oxen that might haue trod vpon thee, & so destroied thee? alas my loue what my loue and Lord both born in a stable? why the loath­some smell thereof might haue choaked, or the cold haue killed thee; ah hard-hearted Inne­keeper, who did more respect roysting Ruffians, the braue lads of this world, then my Lord the Lord both of heauen and earth; yet more hard-hearted was thy wife, for me thinkes she being a woman, should haue weighed a womans case at such a time, Oh that I had a streame of teares stil gushing out of mine eyes, that beholding heare the humi­litie of God, I might bewaile the pride of men; But why should I grieue and thus conceit my selfe of wilde-beasts; seeing hee that was thy keeper was thy strength [Page]& seeing he that kept thee doth neither slumber nor sleepe,Psal. 121 had it beene his wil that thou shoul­dest not haue been borne there, thou shouldest not, it should not haue beene done.

SECT. 10. How the world is euen smothered vp with sinne.

OFtentimes as I haue stood on the high mountaine of Contemplation, yea euen a tipto on the top thereof, I haue much desired that some others would haue likewise amounted vp thi­ther vnto me to haue borne me company in these my solitarie studies; so that there meditating they might turne thēselues from coast to coast, from quarter to quarter, from one part of the earth to another, and see how [Page]the world is besmeared with the fat of sinne, with abhomi­nation, and with all vncleanesse whatsoeuer; for I see how one in one part bragges and boastes in his bags, how another in an­other quarter tryumpheth in his braueries, the third in his pelts, and another in his pots; but yet withal let the first know that his soule is rusty,1. Cor. 6.10 and therefore hath that mightie one promised to scoure it in hel fier, if we wil be­leeue God & his word, who wil not bee mocked; let the other know that his soule is puffed vp and swollen,Luke 18.14 and therefore must it be pressed downe, it is exalted and it must be brought lowe, let the third know that his soule is all filthy most beastly and loath­some,Reuel. 21.8 and therefore without an earnest repentance it will be cast aside into the stinking iakes of [Page]hell and damnation like to like,Heb. 2.15. and let the last know how that hee hath glutted the Lord sto­macke, how that the Lord hath surfeited with him and the mul­titude of his companions, and therefore shall in time to come, carouse the cuppe of the Lords wrath and vengeance; oh that men then would once bee wise, & not as the wiseman speaketh make but a sport of sinne: the foole saith pride is but a point of gentilitie, surfeiting sparkes of good fellowship, beastly wan­tonnesse, trickes of youth, nay what saith he farther (my soule) is the effect of manhood and courage.

Ecch. Rage.

SECT. 11. Sathans deceit to catch soules.

SAthan that cunning fisher, who knoweth in what holes the soules of men lie, hath in­uented many baites to catch them, if hee cannot take them through pleasure, hee baiteth beautie on his hooke, if not through beautie, honour, if not through honour riches, if not with riches some vanitie else, if one wil not serue, he vseth some other meanes, so that if possibly he may, he will draw them into his net, vnlesse they swim swift­lie vnder that rocke Christ Iesus whereon the diuell is sure to breake his tackling; so that by his suggestions one while wee burne in the heat of Desire, ano­ther while we are rauished with [Page]the thought of reuenge, ano­ther while inraged with the de­sire of dignitie, so that wee are neuer out owne vntill we leaue all, vntill wee leaue the world;Eccles. 11.8 And what though a man saith Salomon liues many yeares, and in them all reioyce, yet hee must remember the daies of darkenes for they are many: well then let men like resty Iades take the bit in their mouthes at libertie, let them refresh their soules with vanities, let them delight in dig­nities, let them possesse heaps of riches, let them liue pleasantly let them fare daintily, let them drinke lustilie, let thē lodge soft­lie; but yet withall let them know that God at length will curbe them in; that they must al appeare before the iudgement seate of his Maiestie,Eccles. 12. [...] remember then thy creator in the dayes of [Page]thy youth, for all this is but va­nitie; if Salomon had beene a foole, who was the wisest of all men, thou mightest then haue accused him of follie; or if Sa­lomon had not tasted these vani­ties (who tasted them al to their full) thou mightest then haue condemned him of ignorance, in not knowing their swetnesse; if then thou canst neither re­proue his wisdome, nor yet re­prehend his experiēce, why wilt thou not yeeld that all is vanity?

SECT. 12. A Meditation on Christ who is the true light.

O Thou bright morning star oh thou bright morning Sunne, and sonne of God, by thine arising wee wretched sin­ners [Page]Prognosticate that the threatning clouds of thy fathers anger shall flee away, the wea­ther shall bee cleare and calme, the ayre sweet and wholsome if so be that wee beleeue in thee and desire to be lightned by thy word,Psal. 119 105. for thy word O Lord is a Lanthorne vnto my feete and a light vnto my pathes; Thou hast giuen vs this world for a walke and thy word for a guide, so that wee may easily without stumb­ling and falling recouer the pe­riod of our iourney, recouer our iourneys end, for when thy word goeth forth saith Dauid, it giueth light & vnderstanding euen vnto the simple, this is that light thē wherby we must walk, this is that light which must guide our feete, and vnlesse we walke by this light, wee may soone fall into confusion, for [Page]heere in one place lieth whole quagmires of sinne, in another blockes of error and ignorance, in the third the slipperie yee of deceitfull vanities of vaine de­lights, and without thy light O Christ (who art the true light) and the light of thy word and Gospell, we may soone sticke in these quagmires, we may soon slide and fall downe on this yee; Direct then O Lord our pathes that wee fall not, who art the true light and lampe of the world.

SECT. 13. The vanitie of worldly things.

DAme Nature, yea one bet­ter then nature, euen God himselfe, hath put a diuision betweene man and beaste, yet [Page]man by all meanes striues to be­come a baast, to damme vp the course of nature, nay, rather to crosse the wil of God, and is not this strange, that men should be so swinish; strange it is indeed, yet not so strange as true; when as they liue and dy in sensuality. Men while they liue here in this transitorie world, should so delight in the book of God, that they may leaue the name of a good man, I meane the name of a good Christian behinde them when they are dead; and if wee leaue that it is all we can leaue, nay, it is the greatest of all other things that may be left behinde: and no man wil, no man can ex­pect more at our hands; but he that doth not leaue this behind him when he is dead, carrying it about with him while hee is a­liue, surly is no man, but a mon­ster [Page]whose estate is farre worse then the dogges, the toades, or any other filthy creature: A­mongst the Catalogue of the wise mās fooles, the follie of one haue I moste deepely sounded; let him therefore beare home the bell, & that is he who name­ly esteemes the world, which e­steemeth no man, and maketh no reckoning of GOD, who so greatly regardeth all men, what folly can bee greater then this, seeing that the world is like vn­to an hostesse with whom when a poore trauailer hath spent all the money in his purse, she tur­neth him out of her doores, and there with all telling him, that shee is wearie of such trouble­houses, so when a man hath spent all time so pretious heere in this world, he must at last de­part out of it, hee must away, hee [Page]must vanish, & for that he here­tofore did not forsake the world the world wil now forsake him; & what thinkest thou, my soule, will the world doe at length by flattering vs now with delights, and with pleasures by feasting vs?

Ecch. Sting vs.

SECT. 14. The miserable estate of the volup­tuous worldling.

TRue it is, that when a man, doth not bridle his affecti­ons, they carrie him headlong vnto all licentious liuing, which causeth him to iudge not accor­ding vnto reason, but according vnto sence, and where men haue such a libertie to offend, how sweet is sinne vnto the flesh? so that there is no difference be­tween [Page]men and beasts, saue that men do exceed beasts in beastli­nesse and sensualitie: oftentimes as I haue breathed, I haue thought with my selfe, what could be most like vnto mans breath, and nothing could I finde so fit to be compared vn­to it, as pleasure, as pleasing beastlinesse, which vanisheth a­way so soone as it is seene. I would then that men would cheare vp, their lowring melan­cholike spirits, with the sweete harmony of the Gospell of Ie­sus Christ, and awaken their drowsie soules with the alarum of resolution vnto Godlinesse, for they must knowe that there is no greater shame, then for a man to bee resolute in worldlie actions, & yet wauering doubt­full in the chiefe points of their saluation.

SECT. 15. To bee constant in the Lords ser­uice: and examples thereof.

SVrely Paul was constant, yea and resolute too, in the points of his saluation: for he doth in­courage and stirre vp others,1. Tim. 6. to doe the like, fight the good fight of faith saith he: O noble Souldi­dier! O famous conquerer! mee thinkes no man should refuse to drawe the sword of the spirit a­against his most deadly enemies the world, the flesh and the di­uel, and seeing that against these three tyrannicall persecutors, al those that would bee accounted good Christians dayly warre so long as they are in their earthlie Tabernacles, they know well e­nough that they haue a good Captaine euen Christ Iesus, who [Page]will giue them their full pay, so that they shall loose nothing by their fight,Mich. 5. verse 2. Mat. 2. v. 6. and out of Bethleem came this Captaine to gouerne his people Israel. All the Pro­phets, Martyrs and holy Saintes of God be his Lieutenants, who follow their captain Christ close at the heeles, and will not shrink one iot from him, who in steade of a feather hung and bedeckt with golden aglets had a crown of thornes vpon his head, beset round about with prickles, and Lieuetenant Paul, Lieuetenant Peter and al the rest of his Lieu­tenants in generall; in stead of honour had dishonour, in steed of mirth, mourning, in steed of reuerence, reuilings, and in steed of being made much of, they were made roockes of; Now the flag or ancient which the Godly beare into the fieldes, and in [Page]which they tryumph and re­ioyce is the Crosse of Christ, whence saith one Auncient-bearer amongst the rest, absit, God forbid that I should reioice in any thing, but in the Crosse of our Lord Iesus Christ,Gal. 6.14. whereby the world is crucified vnto mee and I vnto the world;Cant. 5. our Cap­taines colours are the red crosse in a white field, white and red, white in respect of his innocent purenesse or pure innocencie, red in respect of his passiō, when drops of bloud issued frō him, & came trickling down his cheeks: who koweth not then my wel­beloued, my welbelooued is white and ruddy, the chiefest of ten thousands; the drummers and Trumpeters of this armie are the Ministers of Gods word, who lift vp:Esai. 85. their voices like trumpets to shew Gods people [Page]their sinnes, and the house of Ia­acob their transgressiōs, to bat­ter downe the wals of the spiri­tuall Ierico: the common soul­diers of this band are al the elect and faithfull seruants of God in generall; lastly the place where this Captain, these Lieutenants, these Ancient-bearers,Cant 5.1. these Drummers, Trumpiters, Com­mon Souldiers, doe march and meete together is the church of God, there wee must keepe our randeuow, there we must eate & drink, & make our selues merry, there must be our court of gard, for saith our Captaine, where two or three are gathered toge­ther in my name,1. Thes. 5. there am I in the midst of them, there, there doth he teach vs how to fight, there, there doth he traine vs vp; there doth he place vs in battell rew, and teach vs how to put on [Page]the brestplate of righteousnesse, the sword of the spirit, and the hope of saluation for an helmet; O let vs not suffer then our ar­mour to rust, for if it rust, our Captaine and Sauiour, Iesus Christ, when hee shall come at that great day of muster, at the day of iudgement, when as all soules shall be mustered vp to­gether, he will thinke vs to bee but idle and slouthfull seruants; O therefore come fellow souldi­ers, let vs march on still, stand your ground, yeelde not the bucklers, be resolute and coura­gious, for wee haue receiued presse-money in our baptisme, there, there haue wee vowed to be the souldiers of Christ; stand to it then stoutly, yeeld not vnto the vaine pleasures of the world; come I say let vs march on; for heare yee not how the holy [Page]Ghost soundeth out the drum of comfort, of triumph, of ioy, of peace, and all happinesse; cry­ing, Be thou faithfull vnto the death, and I will giue thee a crowne of life, and heare ye not the merrie sluit and pipe, play­ing most sweetly and singing in the ayre.Reuel. 2.10 To him that ouercom­meth will I grant to sit with me in my kingdome.


SECT. 1. A meditation on Christs riding to Ierusalem on an asse.

O Bountifull Iesus, whose head is as fine gold, whose lockes are curled,Cant 5.11. Math. 21.7 and blacke as a rauen, thou entredst Ierusalem fitting on an asse. O low and humble minde of so great a king! thou wast poore too sweet Lord when thou entredst in the [Page]citie, for thou borrowedst gar­ments to couer thine harmeles bodie; though thou wast owner of all, both in heauen and earth, thou wast poore indeed, for thou haddest not whereon, or wherein to rest thine head, thou wast borne poore, thou liuedst poore, and thou diedst poore, poore & naked, here me thinks my Lord doth condemne our pride, and the pride of those that were heirs of Dauids king­dome, to see how magnifically in what pompe and state, with how many vaine glorious plau­dits of the people, and riding in Chariots al glittering with gold, they entred in that citie Ierusa­lem, and to see now, how my Lord rideth in vpon an asse, without any furniture, onely his disciples thread-bare coates be­ing cast vpon her. And what is [Page]my Lord indeed rode before in­to the [...]e? well then I will lac­kie after, let vs make haste vnto the gates of the citie, and there knocke while they may be ope­ned vnto vs: Let vs run a pace, I say, least that wee bee answe­red with the foolish virgins, A­bite enim, nescio vos, Goe away for I know you not.

SECT. 17. How a man must be considered.

IN what state things temporal and transitorie stand, euen in the same doth man;Senccae E­pist. 77. that ship is called good and fortunate, not she which is painted out with pretious colours, nor she whose ancor is made either of gold or siluer, or whose cable is made of fine twisted-silke, nor yet shee [Page]that is fraught with a princes re­uenewes, nor yet with the whole wealth of a kingdome; but she that is stable and firme, whose ioynts are close and found, swift in her iourney, and long liuing on the seas foming waues; that sword is called good, not that whose hilts are gilded, or whose sheath is beset with pearles, but that sword, which hath a sharpe and well seasoned edge, able to cut whatsoeuer it shall bee put vnto; the carpenter commen­deth not his rule for the beautie thereof, but for the true measure and streightnesse of it, and in man it auaileth nothing, how many acres of ground he plow­eth, how many he foweth, how much money hee puts sorth to vse, of how many hee is saluted and called master, how soft the bed be that he lies in, or how [Page]pretious the cuppe bee that hee drinkes in, and the like; but how good and vertuous he be; how sharpe the edge of his zeale is to cut downe sinne, and how streight his feete walke in the wayes of the Lord; We see then that whosoeuer is a mightie man, is not therby a good man, but he that is good is thereby a mightie man, yea and presently mightie, as heat is vnseparable from fire, so is might from goodnes; none of these whom riches onely raise to honour, are to be called great men, why then do we cal them great? a dwarffe if thou shalt measure his basis or foundation, will not prooue a tall man, though hee stand on a mountaine, and a Church pil­lar wil keepe its height though it stand in a pit-hole; and this is our faults, for that we neuer e­steeme [Page]a man as he is, but wee ad vnto him transitorie and our­ward things, but if then thou wilt truely consider the worth, and worthines of a man, behold him bare and naked, onely be­hold the good parts and quali­ties of his minde.

SECT. 18. The praise of vertue.

OFrentimes haue I seene fooles, yea and vicious liuers too, to get many salutati­ons with cap & knee, but what may they thank for it, their weed not their wit, their garments and not their deserts, their vestures & not their vertues, yet howsoe­uer he be descended, I am sure, that hee boasteth in vaine of his great linage and parentage; that [Page]hauing no good qualitie in him­felse, seeketh to be esteemed for the Nobilitie of his auncestours, There is nothing on earth more like to God then a man perfect­ly vertuous, who doth so much excell others, as GOD excels him; & as far as the minde ex­ceedes the body in dignitie, so farre doth he that is a Gentlemā by his deserts and good quali­ties exceed the other, that is cal­led maister onely through his many Lands and Lordships.

SECT. 19. For what men are esteemed in these daies.

BVt now the world is come to such an vntowardnesse that an Dines sit omnes quarimus nemo an bonus, we all aske whe­ther [Page]such a man bee rich or no; no man asketh whether he bee godly and vertuous, neither doe we demaund or inquire how he came by his riches, but how much hee hath, and as his goods increase so is he esteemed, if a man bee rich and therewithall bountifull, though neuer so vi­cious, wee account him a good honest man, God saue his life, say we, thus riches are a band to all villany, a rich man may as soone be acquitted as play the knaue, the Humble Bee breakes throgh the Cob-webbe, when as the poore sillie Flie is catched, and it is a thing worthy of note to see how men flocke to the place of execution, and thrung together to see an offender loose his life, or some naughtie packe carted; Strange it is indeed, and I won­der thereat, and worth the no­ting [Page]if they may be noted, when as some of these lookers on, haue stolne twice as much, and hath murdered twise as many as hee hath that is executed; and again when as some of these gazers haue plaied the strumpet fiue times for her once, that is now punished, and thus tormented by the decree of the Law: yet if he that dyeth for his offēce hath stoln thrice as much as thou hast and in the meane space thou art not seene, or beeing seene art winked on, or rather nodded at, tell mee which of you two, may challenge the degree happinsse? surely me thinkes that friend which laboureth to case vp any heinous fact in a guiltie person, knowes not what he doeth, for the one is the Butcher, and the other the knife, and both seeke to rippe vp the bowels of their [Page]own soules, without the greater grace of God, and greater re­pentance: the butcher is the murderer, and therefore to be condemned, the knife is the in­strument of murder, and there­fore to be contemned, and far­ther there is a third partie to be arraigned at the barre of Gods Iustice, and that is the Iudge, when the faultie is freed, when the guiltie is acquitted, for tell me my soule, how are most of those malefactors hearts, after that by the vniust bribe-taking Iudge, they are openly pardo­ned?

Ecch. Hardoned.

SECT. 20. A Meditation on Christs going vnto the mount of Oliues.

OMercisull Iesus,Cantic. 5. Oh sweet Christ, my loue, my doue my deare, whose eyes are like doues vppon the riuers of the waters, which are washt with milke and remaine by the full vessels: hee is dou-eyde indeed truely dou-eyde, hee is like vnto Noahs doue,Gens. 8.10. which Noah when as the Deluge was ouer all the world, sent forth our of the Ark, and the doue came to him in the euening, and loe in her mouth was an Oliue leaf which she had pluckt, wherby Noah knew that the waters were abated from off the earth: And when the world was drowned with sinne God the father sent foorth from the Arke of heauen his Sonne [Page]Christ, which prettie harmelesse doue returned with an oliue branch in his mouth too, wher­by wee may all know that the waues of Gods wrath are aba­ted from off the earth, for in this doue he was well pleased, this was he in whom he delighted: againe we read in the Gospell that this innocent doue,Iohn. came vnto the mount of Oliues,Matth. 21.1. when as he was about, by his death to saue our soules, the soules of men, he came thither; First, to the mount of Oliues, for hee came to make peace betweene God & man, and the Oliue tree doth betoken peace, it is the character of peace, as the Oliue branch in the pigeous mouth, and Christ hath brought this O­liue into the world,Ephes. 2.14. for he is our peace, which hath made both one, and hath broken downe [Page]the stop of the partition-wall; As in old time,Omes. 8.9. before that the floods were diminished from off the earth, the doue had not whereon to rest the soles of her feet, and we before that the roa­ring streames of Gods wrath were gone (through Christs me­rits) from off the world, had not likewife wheron to rest the feet of our soules.

SECT. 21. Good and bad must not bee mixt together.

MAny men there are who haue libertie, in their liues, & what may be the cause of this but want of grace? some againe there are who haue liber­tie in their hands, and this is a signe of theft, some also haue li­bertie [Page]in their tongues, and this betokens folly; and many again there be, who haue libertie in their mindes, and this warran­teth their goodnesse, and no man liueth truely at libertie, but he that liueth godly, who so is vertuous, who so is freed from the bondage of sin; learne thou then not onely to liue, but to know how to liue, for the first of these each beast doth couet, but the latter becommeth a Christi­an; seeke then to purifie thy soule in the fountaine of grace, thy soule and heart both must be clesed,Matth. 12. for such as the tree is such is the fruit; a good tree, saith Christ, cannot bring forth bad fruit, neither can a bad tree bring forth good fruit: art thou a bad man, and doth a good sentence proceed from thy mouth, surely thou disgracest the sentence, for [Page]we knowe that thou art but a Crab-tree stocke, and therefore thy fruit must needs rellish verie sower, art thou a good man, and doth bad words and come out of thy lippes? thou makest thy words not the better, but thy selfe the worse, thy filthy words are as fruite that is blited, this maketh men to curse the stocke though thou in thy selfe mayest come of the right kinde, in any case suffer not what is good to be mingled with what is naught for a bad word will sooner dis­grace a good man, then a good man can grace what wee know to be bad, what is good may be stained with what is naught, be­fore that which is naught may be made good.

SECT. 22. A Meditation on the losse of Christ when hee was but twelue yeares old.

COmfort my soule oh Lord, stretch foorth thine hands of compassion, and reach vnto me euer lasting life,Cant. 5. whose hands are as rings of Gold, set with the crysolite, whose bellie like white Iuorie couered with Saphirs; whom Mary and Ioseph sought sorrowing, but could not finde him vntill the third day,Luke [...]. they sought my Lord in the Citie, and in the Countrie, within the wals, and without the wals, in Ierusa­lem and abroad among his kins­folkes, but could not finde him, and they sorrowed the more for that they lost their Sonne, when as he was but twelue yeares old: [Page]O sweet childe, where wast? where didst hide thy selfe? who gaue thee house-roome? who gaue thee meate and drink? who pluckt off thy hozen and shun?De omni­bus inquit Bernard: Coniicere vel opinari aliquid li­bet, affirma re autem temere non licet. Mark 10 who made cleane thy coates? what cōpany diddest thou vse? whether in heauen or earth, or in any house in the meane time didst thou remaine? surely thou wast in some secret place, with some of thy yong and ten­der yeares, teaching them the secrets of the kingdome of hea­uen, according to thine owne words in the Gospell: suffer lit­tle Children to come vnto mee, and forbid them not, but what was the cause my sweet Lord, that thou haddest no compassi­on on thy poore mother seeking thee, grieuing for thee, sighing and sobbing and powring out whole streams of teares for losse [Page]of thee; And why Mary diddest thou seeke the child so earnestly whom thou knewest to be God directly; diddest thou feare least that he was starued with hunger or vexed with cold, or least that he should be wronged by some Children playing in the streetes? what is not this hee who defen­deth all men, who feedeth all things, who nourisheth all crea­tures liuing, who doth array and cloath the grasse of the fielde, which groweth now and a non is cast into the ouen, and makes them more glorious, then Solo­mon in all his royalties?

SECT. 23. On the same.

WEe see here with what sighing and sobbing, with what lamenting, with how great sorrowing, grieuing and [Page]groaning they sought the babe, and specially Mary his mother; and how great this was who is able to expresse? euery word she spoake was shut vp with a teare, teares made full stops yet were her wordes neuer fully ended, e­uerie line she vttered had a pa­renthesis with wringing and wrefling of the handes, and cry­ing as Ruben did, whē he sought his brother Ioseph, Gen. 37.30 and could not finde him. The Childe is not heere, and I, whether shall I go? and Mary when she sought her sonne and could not finde him, cried likewise the childe is not heere, and I, whither shall I goe? the childe is not heere, oh the childe is not here, and I whither shall I goe? and wee therefore, who haue lost this childe Ioseph, this babe Christ; through sinne, must seeke him againe by repen­tance, [Page]with much grieuing and sorrowing as Mary did, if we cannot finde him in one prayer, we must goe vnto another, and neuer cease crying with Rubin, and I whither shall I goe?

SECT. 24. On death, how it is our greatest friend.

IT is the manner and fashion of men in this age, to salute those whome they meet, to salute and imbrace all their friends and ac­quaintance; yet is there one whome we dayly meet, and our greatest friend too, but we take no notice of him, death I meane who is our friend, yea and our chiefest friend, for by him wee passe ouer the seas of misery, vn­to the blessed land of rest and true felicitie, we meet him daily, yet we thinke not on him, the [Page]longer we liue the more inwardly wee are acquainted together, and the nearer wee come vnto him:Hieronimus quotidie morimur saith one father, & quotidie commutamur, we die dayly and we are daily & hourely changed, yet are our soules immortall, and heereon hangs the Christians ioy: death then is such a friend that with­out the which the godly cannot liue, for it is transitus a passage vnto life euerlasting, and there­on do the Godly Meditate both night and day;Cicero. and without the which the wicked must not liue, it keepes downe their proude hearts, it keepes them in awe, & seruill feare, for if it were other­wise, they would euen scorne God to his face, and bid him do what he durst doe; if the godlie be desirous to liue, it is a token that they are bent to doe some [Page]good, but on the contrarie, if the wicked would liue it is to doe some mischiefe; yet in the end neither good nor bad can with­stand death; some die at first, some at last, so that all die at length: death surely to the god­ly minded man is life, whose meditation is on diuine matters, and whose hope is the ioyes of heauen, none indeed doe feare death, saue those that haue com­mitted so much iniquity, as after death deserueth damnation: for hell is reserued of old for the dis­obedient, but where are the godly,Reuel. 21. what saith thy soule Dy­ogines?

Ecch. In ease.

SECT. 25. On the suddennesse thereof and vncertaintie.

THe world saith that a mer­rie heart liues long, but I say a ioyfull soule liues for euer, it is not the death that destroy­eth the soule but a bad life; therefore God hath hid the time of our departure frō our eyes, be­cause we should make hast to a­mend, for if wee now knowing how that death comes suddenly are carelesse of Gods seruice, what would wee doe if wee did know it to bee delayed for some long time:August. in libr. de Scrip. Chri­stian. Augustine saith, La­tet vltimus dies, vt obseruentur omnes dies, our last day is not knowne vnto vs, because wee should still be so prepared, as if the next day still following were the appointed time of our de­parture, [Page]we see if a man loose a thing of any price,Luke 15.8. he will seeke for it foote after foote: yea and light a candle too, as the gospell speaketh, whereby he may bee assured not to ouerslip what hee lost. So we if we meane to finde heauen, must begge of God by earnest prayer, to illighten our feete with the lampe of his holy spirit, and so make conscience of all our waies, and examine eue­rie step, vntill wee haue found what we sought, a thing of great praise and prise: be sure then to step charily, for O man saith Ber­nard, it is cetaine that thou must die, but vncertaine where, how or when. Because then that death doth looke for thee, in e­uerie place and at all times, doe thou then also if thou art wise, look for it euerie where too, and this me thinkes is the best way [Page]to match subtill death. But men in these daies who haue not this knowledge, doe most shameful­ly complaine vpon God for the shortnesse of their liues, when as they as short as it is, doe throgh ryoting, surfeiting, drinking, and bowsing, and through malice & murders, make it more short both in themselues, and also in others, yet mee thinkes if men would duely consider, of what molde they are made, they wold not be so carelesse of their soules health, and of Gods ser­uice, one sillie flea in the night will soone breake their sleepe, one small pricke with a thorn or pin, will euen force teares to is­sue from their eyes: if thy body were brasse or steele, then O man thou mightest haue some cause to tryumph and glorie in thy selfe, thou mightest haue [Page]some cause to think thy selfe a­ble to resist all misfortune, and to withstand all putrifaction, but marke I pray thee the frailtie of thy flesh, which if it lie in the graue but onely three or foure daies, thy derest friend that thou leauest behinde thee, will not be able by reason of the noysome smell of thy dead carkasse to come neere it, or yet once in­dure the sight thereof: Remem­ber now that thou art but dust and wormes meate, and beare therefore about thee the Anato­mie of thy faults, search into the botome of euery particular fin, and goe into the house of fa­sting and not into the house of feasting, for where sorrowing for sinnes and sadnesse is, there is the heart of wisemen, but where mirth is, there is the heart of fooles.

SECT. 26. The frailtie of our bodies.

MAny times haue I thought with my selfe, how that it may one day so come to passe, that this earthly bodie of ours, now pampered vp, & kept from the winde and weather, now honoured & much respected, may one day serue to make vp a mud-wall: for a time may happen, when some building may bee made neare vnto the graue (bee it neuer so gay and sumptuous) and that they might digge for some earth out of the same to make morter for a wall,Omnes mo­rimur et si­cut aqua labimur, in terram. Eccl. and so shall thy feely bodie, being now changed into earth, become af­terwards an earthen wall: al­though it be at this present, the most noble body (and most de­licately [Page]cherished) of all bodies in the world; and how many bo­dies of Kings and Emperours (I wonder) haue come already to these promotions.

Eccho Ocyons.

SECT. 27. On the same.

O The basenesse and beastli­nesse of the bodie, when as the soule is departed out of it, and O the continuall moo­uing and wasting of our life, and hastning vnto this basenes; what minute of an houre pas­seth but that we go one step for­ward towards our death? what other thing thinke ye is the mo­uing of the Heauens, but as it were a very swift wheele, which is continually spinning and win­ding [Page]vp our liues, for like as a rolle of wooll, saith one father, is spunne vpon a wheele, of the which, at euerie turning about, some part is wound vp, at the first turne a little, at the second a little more, and so forth at eue­rie turne vntill all be ended: so doth the wheele of the heauens continually spinne and windc vp our life, in that at euerie turning round that it maketh a peece of our life is spunne and wound vp; and therfore holy Iob saith,Iob. 9.25. that his daies were more swift then one that rideth in poste: for hee that rideth in post, though his message requireth neuer so much haste, yet sometimes ne­cessitie causeth him to stay: but our life neuer staieth, neither wil it giue vs so much libertie, as the space of one houre of rest.

SECT. 28. Why God will not haue vs to haue knowledge of things to come.

IN this, as in all other things the wisdome of God is infi­nite, who will not haue, nor yet suffer men to haue knowledge of future things, of things to come, for if they had aprescience or foreknowledge of their pros­peritie they would bee careles and negligent toward God their maker, and againe vnderstan­ding of their aduersitie, they wold be senceles, as a male-fac­tor, who commonly is halfe dead, so soone as the rope is cast about his necke; man therefore hath only knowledge of things present and past, of things pre­sent for that he may at all times [Page]behold the workes of God and presently betake himselfe vnto a new and holy life, vnto hea­uenly meditations; oft past, for that he may giue God glory for his good deedes,Iames. seeling that e­uery good & perfect gift com­meth from aboue, and be sorie for his bad, his corrupt and euill life.

SECT. 29. What a good conscience is, and the praise thereof.

THe best way for a man, to promise his soule euerla­sting life, after death, is to make much of a good conscience while he liues; surely the wisest of kings, king Solomon had tho­rowly tasted the delicacie of this daintie dish, in that he calleth it [Page]a continuall feast, a meat wher­with he could neuer be glutted: by it the innocent smileth, be­fore the furiousnes of the feare­ful iudge, when as in the meane space,Prou. 15.13. & 17.22. the guiltie by inward gri­pings discouereth his offence, though all men seeme to winke at it, nay before he be suspected of any: It is a bad conscience that pursues his master at the heeles, and knoweth how to take vengeance in due time, hee will not cease to post after him, vntill hee hath pind him to the bar, for let him be girded about with Irō, garded with souldiers, attended on by counsellers, shut vp with wals of brasse, in strong holds and castles, yet will he be in a woefull case, in a perplexed misery, seeing that there is no salue for a sicke cōscience; surely it is like vnto those mice which [Page]deuoured one Hatto a merciles bishop of Germanie,Munster in Cosmo. for if hee saile out vpon the seas, it will swimme after the ship, yea and be readie to drowne the puppe, if he place himselfe in the center of a fietie circle, it will leape o­uer vnto him, if hee ascend vp vnto the top of a castle it will climbe vp vnto him by the wals, if hee descend downe into the earth, it will dig him vp againe, if he sleepeth he shall haue feare for his bedfellow, if he awaketh & walketh abroad, he shal haue care for his companion, and al­waies the sting of conscience for his torment, there is no way to preuent it but by death, and this also is vncertaine, which maketh it the more grieuous, for ey­ther hee shall bee presently hea­led or more grieuously hated.

SECT. 30. We must make speed to a­mend.

THerefore when thou goest from home ponder with thy selfe, what thou wilt doe abroade, and when thou retur­nest home, call to minde what thou hast done there, when thou arisest in the morning, determin to passe the day following, as if at night they bed should be thy graue, and when thou lyest downe so commit & commend thy spirit to God the father that thou mayest arise with his sonne Christ, then care not so much for the health and welfare of thy body, that thereby thou mayest haue a long life heare on earth, as for the safety of the soule, how thou mayest liue for euer. Me [Page]thinkes I see time sit laughing, and why? for that she runneth swiftly, and mocketh men for their slownesse, for slacking their duetie towards God: our pro­uerbe is, hee that is before hand need not run, be not thou slow then in thy repentance; behold thy face in Gods Bible, that cleare looking-glasse & if thou appearest faire and beautifull do such things as becom thy beau­tie, but if thou seemest fowle, full of spots and ilfauoured, then study to attaine vnto that de­cencie or comelinesse which thy face lacketh; labour diligently to correct those deformed blemi­shes that are seene in thee.

SECT. 31. On flatterers and dissemblers.

WE ought to beware of those praises which proceed out of the mouthes of wicked men, when as their hearts are most insyncere and dissembling: for we our selues know this, that when we would kill a sow, we vse to clay-pole with her, we scratch and tickle her sides and throat, and this causeth her to lie downe,Senec. de Doct. prine. so that we thereby doe with her what we list; such mens throats doth Gods prophet liken vnto open sepulcres, for that they are very glorious without, but very loathsome within,Rom. 3.13. for many of these vnder the shew of a sted­fast friend cloke the malice of a [Page]mortall foe, the typ of the ton­gue soundeth not alwayes the depth of the heart; It is better then, I thinke, to fall among a sort of rauens, then amongst flattering companions, in that the rauens neuer eate a man vn­till hee be dead, but these Syco­phants, will not spare to deuour him, euen while he is aliue, well then, they may seeme gold, tho they be but Indian brasse; and what thinkest thou,Arist. de me morab. my soule, they may proue, when as the depth of their hearts shall bee sounded, though now they sound more shril then the purest Latin.

Ecch. Tinne.

SECT. 32. On the same.

THe Chamelion changeth the colour of his skinne into the colour of its obiect, and this is the cause why they are so sel­dome caught, or yet espied, for run they on the grasse they seem greene, run they on the lately plowed ground they appeare like a mole-hill, runne they on chalkie ground, they seeme white, nay runne they on what ground they will, they seeme that whereon they runne; then let flatterers be like Camelions, who are drunkards with the drunkard, swearers with the swearer, Atheists with the A­theist, Papists with the Papists, and yet good Christian Prote­stants [Page]with the truely religious Protestant; these base abiectes are apt for all obiects, capable of all colours, they cloke hate vn­der the habit of holinesse, craft puts on him the attire of policie, malice the shape of courage, rashnes the title of valour, and superstition the zealous appea­rance of religion, thus abhomi­nable vices walke along the streets masked in the habit of vertues, and faire complezions haue oftentimes filthie conditi­ons; alas poore tel-troth, alas poore trueth, how art thou be­set with secret enemies, none (some say) tels trueth, but either children or fooles, well then be thou a child in the kingdome of heauen,Mar. 10. 1. cor. 1.20. be thou a foole in the wisdome of this world; alas poore truth what will become of thee? thou art a vertue indeed, [Page]but yet not guarded with any one friend, nor regarded of any, for what alacke, saith my soule, that these hypocrites do in their hearts, whenas they seeme to loue her, and thus outwardly to feigne and flatter?

Ecch. Hate her.

SECT. 33. On the same.

THe world now is come to such a passe, that euery me­chanicall fellow, that euery trads-man hath his wordes of Arte, his fine painted speeches, gards of eloquence, braue illu­sions and a thousand more lip­trickes only to nyme, cosen, and deceiue; his words shall bee smooth yet not plaine, to draw on their false purposes, therfore seeing that their speeches are [Page]onely feined words of Arte, we wil exclude them out of the true predicament of substance; what should a man say to such dissem­blers, such catiffe counterfeits, whenas they shal vse the words of a good Christian, by answe­ring in trueth, yes verely, in very deed it cost me so much; or it is so, when as if the trueth were knowen, a lye were manifest; helpe me then good Eccho, se­cond me O my soule, and tel me how thou wouldest answer such a one, whenas hee should most falsely, and most shamefully pro­test, and say most impudently, it cost mee so much, or it is so in very deede its so truely,

Eccho. You lie.

SECT. 34. The reward of a lyar with a sound terrour for the hypocrite.

INdeed as I remember, one Philosopher saith, that a man cannot better reward a lyar then in not beleeuing what hee spea­keth, yet De virtute loqui mini­mum est, virtutibus vti, hic labor hoc opus est, It is a very easie mat­ter to speake well, but a very difficult thing to doe well; thrise happie then are they, (let the world esteeme them as it list) whose liues are corespondent to their lines, and whose workes answere their words, but these halfe-faced Christians, these dis­sembling Neuters, are most loathsome and abhominable in the Church of God, Paul tels [Page]vs, that God is not mocked, let them take heed then, for surely if they make a iest and laughing stocke,Psal. 2.4. of his seruice, the Lord will pay them home, the Lord will laugh them also to skorne and haue them in euerlasting de­rision; hee will recompence all their deeds, and with what mea­sure they meat vnto him, euen with the same will he meat vnto them againe, yea it shalbe pres­sed downe and runne ouer.

SECT. 35. Mans neglect in Gods seruice is seuerely punished.

IF God would not haue man to haue serued him in true ho­linesse, he would not haue made him in his owne image, but ra­ther in the shape and forme of a [Page]toad, of a snake, or of some o­ther monstrous creature; and surely he is not serued of vs as he requireth, he would haue our lusty daies, to be vsed to his glo­rie, but we put ouer our old and withered age to adore and mag­nifie him; when me thinkes our youthfull daies are fittest, and our old yeeres most vnapt; the wine that is first drawen out of the hogshead we see is pure and fresh, but at length nothing els comes forth but grouns & dregs,Senec. Epi. 109. thus the world drawes out the best of our dayes and we reserue the scurffe and garbage for the Lord; and why are our youth­full dayes best? for that it is vn­certaine whither wee shall liue to be old or no; and for that then our mindes are most tractable vnto goodnes; againe if it seeme hard vnto vs in our youthfull [Page]dayes, to betake our selues vnto Gods seruice, then to fast and pray, then to curbe in their re­bellious appetites, how shall wee doe it in our olde doting yeeres, when as our bodies shall haue more need of cherishing then of chastening, more neede of feasts then of fasts; if we find it vnpleasant now to grub vp the root of sinne after two or three yeeres groth, how more hard and vnpleasant will it bee for vs, when twentie yeers more shall be adioyned vnto them: I it not a part of folly in that man who shall lead a score of lusti horses in his hand, and ride him selfe on some poore, thinne, and carinous iade, scarce able to vp­hold her selfe, and yet suffer all those strong ones to go emptie, and surely no lesse foolish and vnreasonable is hee who passeth [Page]ouer idly the lustie time of his life, and reserueth all the labour for feeble old age; yet this is the course and custome almost of all sorts of people, to desire com­panie, for to passe the time a­way, when as there is nothing so sure as this, that is, how that wee must all answere for euerie moment of time which is vainly past, & what (saith Gods book) my soule is reserued for him, who spends his daies idlely, and doth not passe his time well?

Ecch. Hell.

SECT. 36. A meditation on Christs miracle, which he wrought in Cana of Galiley.

O Mercifull Lord and Saui­our, vphold me that I fall not, whose legges are as pillars [Page]of marble set vpon sockets of fine gold,Cant. 5. whose countenance is as Lebanon, excellent as the Cedars, the first miracle which thou wroughtest was at a mar­riage in Cana of Galile,Iohn. 2. when thou there diddest turne sixe stone pots filled vp to the brim with vvater into vvine, when the wine failed; so vvotke in my heart, O Lord, that all my vveak and vvaterish prayers, vvherein is no strength or force, may by thy holy spirit be tourned into such as may pearse the cloudes, and that the strong sauour ther­of may ascend vp into thy no­strils, and be a svveete smelling sacrifice vnto thee, O thou may strength and my redeemer. And as Lord thou diddest keepe the best vvine vntill the last, so grant that vve likevvise vvaxe better and better. O that vve grovv vp [Page]from grace to grace, and not wax worse and worse, that wee liue not more ciuill and sober in our tender yeares then in our old age: that wee keepe not the worst of our seruice vntill the last, but still couet to please thee euerie day better and better, e­uen from the day of our Birth, vnto the houre of death.

SECT. 37. To be content.

I See that the Diuell doth still follow his old trade of iugg­ling, he hath cast a glozing fi­gure to dazel our eyes, and with hay pas and repas he hath decei­ued vs all, for hee is not a stout and valiant man who striketh first, but rather he who when he is strooke, striketh not againe, & [Page]takes all blowes patiently, vntill iust occasion of reuenge shall be offered him: Hee is not a wise­man, whose mouth is filled with prittle prattele, who rowles out reproachfull quips and iests, but rather hee who loueth silence, that pythy-pythigoricall and excellent institution, and hee is not a rich and wealthie man, whose trunkes are filled with golde, whose grounds are stuft vp with cattell, whose lands are laden with corne (except he bee therewith content) but rather he who liues all the weeke con­tentedly (through meare pouer­tie) with a messe of water-gruel: a dinner of greene hearbs saith Salomon with content,Pro. 15.17. is better then a stalled Oxe, what shall riches profit a man?August. in 3. lib. de lib. Arbit. nothing, for therein hangs couetousnesse, which is Insatiabilis cupido, an [Page]vnsatiable lusting or an vn­quenchable thirsting afterriches. If this be so thē amongst al other men, I solie wonder at the coue­tous: yet not because they bee couetus, not because they mē be but because they be monsters and why monsters? for that they haue more then euer nature gaue them. I see then that the Diuell will helpe nature at a pinch, yea, and pinch nature at a helpe too, if at one time hee strokes thin head, besure at some other time hee will strike thy backe; what though hee seemes to play with thee now, be bolde hee will pay thee home anon.

SECT. 38. The couetousnesse of this age.

VVEE all play the Arith­meticians, wee vse to set down the figure of one with three naughts and that say wee stands for a thousand: if we doe one good deede with three bad nay with an hundred bad, wee thinke we haue done a thousand good deeds, and that wee haue deserued heauen with our good workes. The couetous mans na­ture is such,Seneca E­pist. 73. that when as God doth cast them downe a blessing from heauen, they swallow it downe with open chaps, with­out taking any delight or plea­sure at all therewith: and are as ready like greedie dogges to re­ceiue a second morsell, as if they had left the former: Let me then [Page]giue them a little councell by the way, that is to tell them this, that he that eateth and drinketh too much, and therewith surfeits sends to the Physitions with all speed, asking them what disease it is, what griefe it is, and howe the paine may be mittigated, the Phisition presently returneth backward, and bids them vomit, telling him that hee shall finde that to be the best, and withall a verie present remedy: and what would not the Physitian of the soule thinke yee, in like manner giue the same Councell, vnto that man who is sicke with co­uetousnesse, by bidding him cast vp,Eccle. 11.1. & cast vpon the waters that money wherewith he did surfeit and take his sicknesse.

Ecch. Yes.

SECT. 39. The reward of the coue­tous.

SVch men little regard to shorten their liues, so that they may augment their riches, but me thinks goods purchased with an euill name are great losse, truely they are the bait of fin, and the snare of the soule: vnder these golden pilles is hid moste deadlye poyson, though they perceiue it not. A­gaine, such men as these are good for no man, and worse friends to themselues; and why? for that in stealing from others, they robb themselues, nay their owne soules of eternall happi­nesse.

SECT. 40. The miserable estate of misers.

OFtentimes haue I seene a man wanting money, yet neuer saw I money destitute of a master, surely wee may not ar­gue with the will of GOD, for golde serueth sometimes to raise a man vp to honour, and again sometimes to sinke down his soule in the bottomlesse pit of hell; for if it may be law­ful, a little while to set Gods de­cree aside, then according vnto mans reason riches are ill be­stowed vpon a couetous minded man; let him be a cold he is ne­uer the warmer cloathed, if he be hungrie he is neither the bet­ter fed, if he be harbourlesse he is neyther the better lodged, nor [Page]yet in any shew the more weal­thyer for them; what then though thou hast much land and many Lordships, yet we cannot say that thou hast riches, no more then wee can say this man hath an ague, for truely as the feuer is said to hold and rule that man, who is therewith sicke, so are riches saide to gouerne that man that possesseth them, riches hath him, he hath not them: he is still a Subiect slaue to their becke.

SECT. 41 The little respect that worldly gluttons haue to learning in these daies.

THus I see againe, that wee are al of vs welwillers to A­rithmetike, in that we all desire [Page]to learne the golden number, or rather I thinke to number gold, but I tell you, that before wee come to heare this rule perfect we must first learne Substraction and Diuision as wel as Addition and Multiplication, for without them we cannot wel handle any question, and especially this one which our Maister Christ Iesus shall propound vnto vs saying, Oughtest not thou also to haue had pittie on thy fellowe, Mat. 18.33 euen as I had pittie on thee? But alas thogh wee bee expert and excellent in the latter two rules, yet in the former we are very dunces, for say now a poore man neuer so well beautified vvith good qua­lities and learning, commeth vn­to a gluttonous Diues gate, hee shall finde it shut,Luke 16. hee may knocke often though no man answere, yet perhaps the dogs [Page]may faine vpon him and licke his sores, & bewaile his sorrows when as if Diues himselfe vvere there, he would churlishly aske what art? vvhat wouldest thou haue? and if then this poore man should answere crums, and that he is a poor Philosopher, a wel­willer to learning, then would hee deride and laugh him to scorne and crie Ipse licet venias musis comitatus Homere, cum ni­hil attuleris ibis &c. A lacke poore Homer, alacke poore di­stressed soule, most inhuman and vnnatural are men in these daies when as they are seruants, nay, bondslaues vnto filthie durt and dung,Phil. 3.8. for so the Apostle Paul thinkes, and they are vnsauerie and most loathsom dunghils, as I thinke, whereupon the earths garbage is cast. Tell mee then plainely O my soule what re­ward [Page]or dignitie, what loue amitie can hee finde there; or what is it else tell me in one word, that he doth purchase at each curmuggins gate?

Ecch. Hate.

SECT. 42. A comfort learning in that be­halfe.

THerefore seeing that enuy alway associates vertue, enuied shall bee the hauen, wherein wee will ariue at ease and land at pleasure al their slan­derous mockes and reproa­ches, reproaches and mockes in this kinde are not so much as sparkels to the one, but coales to the other, for though they doe ill in mocking vs, we may doe well in laughing [Page]them to scorne, and though they onely thinke Schollers to be but fooles, Schollers yet know them to be but asses, their daies, nay, their yeares haue beene long in this land, so that now they wink and kicke against their keepers, against their Pastors and Prea­chers,Act. 9.5. although it bee hard for them to kicke against the pricks: what haue I spoke truth my soule? yet me thinkes that they should not for shame despise an Artist or a Scholler, surely they will bid such a one welcome, what will they not? tell mee then what they will say to one that is skilfull in each Art and Science.

Eccho. Hence.

SECT. 43. Worth is respected before worthi­nesse now adaies.

INdeed for Schollers to speak learnedly vnto such as are ig­norant and illiterate,1. Cor. 1.20. and 3.18. Matth. 7.6. though ne­uersomuch worldly wise, is to cast pearles amongst swine, and for Preachers to instruct those who regard it not, is to giue ho­ly things vnto dogs. What hence with learning, what hence with liberall Arts and Sciences, why then belike they respect naught but money: I hope, my soule, they will doe somewhat vpon fauour, more then for lucre, tell me, for suppose a friend of myne do want a liuing (what saith my soule vnto him) shall not hee by fauour or friendship come by it?

Ecch. Buy it.

SECT. 44. What the couetous most of all de­sire.

ALas poore Philosopher, vvhat cannot thy pouertie moue them to pittie thee? no; nor yet thy complaints; no, me thinkes then, that thy learning should much moue them: no, no; must the scholler buy his li­uing? alas, haue they no respect of him, if hee be poore and in miserie, tell the world then, O my soule, what these greedie men of the world most desire, for what they holde vp their hand, and still cry most vnsatia­bly, come, come againe, come againe.

Ecch. Gaine.

SECT. 45. God rewards the liberall giuer to the poore.

HE then who intends to giue, must not be dismay­ed for the losse of one benefit, but rather let him be like the Ar­cher, who when he hath lost one arrow, sendeth forth another to finde the former, but if this se­cond will not preuaile, he sen­deth foorth a third, & still shoo­teth on, vntill at length finding what hee sought, retourneth home with ioy; One good turne will not returne so soone into our bosome as we expect; One good turne, one benefite must bring in another, and therfore if wee cast our bread vpon the waters with Solomon, wee shall [Page]find it at length cast vp vpon the shore with him, where euery man shall haue his share, accor­ding to his workes in this life whether they be good or euill;2. Cor. 5. if good he shall finde them in­creased, his bread shall be swol­len thrice as bigge, as it was when it was first cast on, when a cup of cold water shall not loose his reward, this then is the best vsurie of all.

SECT. 46. The prayse of liberalitie.

VErely I haue thought with my selfe oftentimes, that man hath beene far worse then the bruit beast or sencelesse cre­ature, for the moone giueth that light vnto the world, which she receiueth of the Sunne: yet men [Page]will not bestowe part of those blessings receiued of God, vnto the benefit of their poore di­stressed brethren: But alas they consider not, that the deeds of the liberall doe more profit the giuer then benefit the receiuer: he that receiueth, receiueth on­ly a temporall benefit, when as he that giueth, receiueth for his gift an eternall blessing, to doe good vnto poore men is a three­fold sacrifice, the first to God, the second to the man impoue­rished, and the last and greatest vnto himselfe, nay vnto his own soule, if done with a true & sin­cere affection of the heart, and not meritoriously.

SECT. 47. On the same, with a meditation on the words of Christ where he saith, It is easier for a cable rope to goe, &c.

OVr Sauiour Christ saith, that it is easier for a cable rope to goe through the eye of a needle then for a rich man to enter into the kingdome of hea­uen: yet let no rich man dispaire, for a cable may easily goe tho­row the eye of a needle, but then thus it must be worked, this rope must bee vnplatted, vntwisted and deuided, and thread must be drawen after thread, vntill at length the whole rope bee brought through, so likewise the rich man must diuide his sub­substance, and giue it to the [Page]poore, he must cast here a penny and there a pennie, here a piece of bread, and there a piece of bread, here a loafe vpon this water and there a loase vpon that water; for surely there is no vertue better then liberalitie, vnto the setting forth of Gods glorie, and vnto the purchasing of good will among all men; praise and renowne doe alwaies abide in the porch of a cheereful giuer: here the oppressed is comforted; here the sicke is suc­coured, here the wounded is salued, here the hungry is fed; nay, in general tell me my soule, how is hee here dealt withall, that is any way pained or dis­eased?

Ecch. Eased.

SECT. 48. We cannot serue God and riches.

IF wee cannot serue two ma­isters, that are of a contrary na­ture and essence,Matt. 6.24. then surely we cannot serue God & Mammon, God and riches; and know we not that,Arist. Omne graue tendit de­orsùm, euery heauie bodie ten­deth and bendeth downeward, downe ward I meane to the cen­ter of the earth? then surely if we intend to arise with Christ, and not bee hindred in our a­spiring vpward, we must cast off from our heares the loue of those earthly bodies, those lum­pish earthie things; and mortifie our members which are on the earth,Collos. 3.4.5 which hold and keepe vs from the true and liuely wor­shipping [Page]of God. God in the beginning made vs sound and free, putting nothing before our eyes, which might intice vs vnto couetousnesse, he put gold and siluer vnder our feet, because we should loath, kicke it and tread vpon it, he put Iron amongst it, because we should know that it breeds discord, dissention and discontent; who then would thinke that man should find it out, that man should find out his owne destruction, yea and goe so farre, and seeke narrow­ly for it in the earth, and there­on set his whole delight, when as he knowes not how soone he shall depart from it, or it bee tooke from him, and seeing that Os homini sublime dedit &c. he made mans face to looke vp to­wards heauen, and only to haue his eyes fixed on celestial things.

SECT. 49. We must leaue all behind vs.

ME thinks I see here an vr­chin or an hedgehog vn­der a crab tree, rowling his back full of crabs, and yet is not ther­with contented, but for coue­tousnesse sake taketh one in his mouth too: but now againe me thinkes, seeing him running into his hole, wipes them all off, and carrieth only one with him, and that is in his mouth, I meane, one poore and naked soule: Na­ked saith Iob, came I out of my mothers wombe, and naked shall I returne againe, what foo­lish asses then are they, that will gaule their soules with the cari­age of treasures, when as in the end of their iourney, it shall bee [Page]taken from them, & they them­selues turned off into that colde stable where is nothing els but gnashing of teeth, nothing shal be left behind with them there, but their gald backs, their woun­ded conscience which their hea­uie packes of gold and siluer haue made, many yeeres before, being carried about with them, without euer any vnloading of them, and resting or refreshing of their brused soules, and what my soule is not this a great part of follies and of foolish madnes?

Ecch. Yes.

SECT. 50. A meditation on Christs clensing of the leper.

O Pittifull Christ, O sweet Sauiour,cant. 5. whose cheekes [Page]are as a bed of spices, & as sweet flowers, whose lips are like lillies dropping downe pure mirrhe, hee scorned not to take vpon him our infirmities and to beare our sicknesses, he gaue sight to the blind,Matth. 8. limbs to the lame, and cleannesse to the leper, hee loa­thed not to put forth his hand, for to touch his leprosie, and to tell him, I will, be thou cleane: the Law, my Lord, forbids any one to touch the vncleane, why diddest thou then? O [...] but thou wast aboue the law, thou madest the Law, therefore it was in thine owne power to obey it, or not: he touched not the leper for that hee could not without touching make him cleane, but because wee faithlesse soules should see, that he was not sub­iect to the Law: and that hee did not feare the contagion as [Page]mortall men doe, and that hee could not be stained there-with, who healed others, he touched the Leaper, that thereby hee might teach vs humilitie, and compassion not despise any, not to abhorre any, and not to hold any as contemptible for any dis­ease of their bodies: My sweete Lord when the Leapers cryed if thou wilt thou canst make mee cleane, how ready wast thou to answere him, I will, bee thou cleane; he returned him an an­swere, before he had halfe vtte­red his sorrowfull request; thou canst make me cleane, he answe­red him like an Eccho, bee thou cleane, I will be thou clean, thou beleeuest wel, and therefore wel thou shalt be clensed, thou put­test no doubt in thy beleefe; and I will make no delay to heale thee: thou sayest vnto mee, if [Page]thou wilt, behold I wil, thou say­est thou canst make me cleane, I say to thee bee thou cleane: Oh heauenly answere, an answere of admirable clemency, an an­swere of wonderfull pittie, and no lesse then of diuine vertue & mercie; that hee that was pure, the fountaine of all purenesse, nay puritie it selfe, should thus touch the vncleane, that hee which was omnipotent should thus touch the weake and impo­tent.

SECT. 51. Another on the clensing of the ten Leapers, and of their vn­thankefulnesse.

AGaine we may read in the Gospel by saint Luke,Luk 17.17 how that he healed tenne other Lea­pers [Page]whereof nine of them were as vnthankeful for their clensing as wee poore leprous soules are for any benefit that wee receiue at his hands, which made our Sauiour Christ say thus, there are ten clensed, but where are the nine? there are none found that returned to giue God praise, saue onely this straunger,Leuit. giue mee leaue a little therfore to chide these nine for their vn­thankefulnesse, that so chiding them, we our selues may be asha­med of our owne ingratitude. O vnthankefull Leapers, I tell you that before you came to Christ, ye had a couering vppon your lips, but now it being put away, and hauing free libertie to speak me thinkes you should returne backe and glorifie the name of God; before you came to Christ you were separated from the [Page]companie of all men, but now hauing authoritie to goe where you list, why do you not now go and fall downe at his feete, and giue him thankes with that one Samaritan: and before you came to Christ, you were openly pro­claimed vncleane, you were vn­cleane, but now being clensed me thinkes you should sing holy holy, holy, with a pure, cleane, and sanctified soule; O yee vn­thankefull Leapers, had yee but mollified hearts to conceiue, how great your miserie was be­fore you came vnto him, how great his mercie was towards you, and now how great your ingratitude is towards him, in not giuing him thankes for his clensing of your most vglie and filthie bodies, it would cause e­uen fountains of teares to runne downe your cheekes, O yee vn­thankfull [Page]Leapers, had ye loued God in the third degree as yee loued Sathan, then should hee haue had three of your hearts, whereas he had but one, and had you loued God but as well as you loued Sathan, then should he haue had fiue of your hearts, againe, had ye but gone to par­ting of stakes betwixt God and the Diuell, hee should haue had halfe of them, halfe of them must needes haue fallen to his share; & lastly had you considered your dutie towards him, and had don equitie and iustice with him then should he haue had all, all ten of them, but now it seemes to me, me thinke, so, that you make a iest of Gods word, as many of vs in these daies doe, and that because in the law he comman­deth to haue the tenth of all fruits offered vnto him; there­fore [Page]belike you giue him now the tenth heart too; a tything heart, and keepe nine for your owne vse, and for whome you list; thus my sweet Lord we still gibe at thee and thy word; I pray God then once more that we be not deceiued for I know that thou wilt not be mocked.

SECT. 24. On the lawlesse tongue.

HEe that clippeth the coyne of his Prince maketh it lighter to be weighed, but neuer the worse to be touched, and he that by slaunderous reproaches seemes to impaire the credit of his friend; may make him ligh­ter among the common sort; but nothing at all hurteth his good name with the wise, who [Page]trie al golde by the touch-stone: for though slanders may blemish truth for a time, yet be sure that truth will discouer slaunders at length: and what is the instru­ment that effecteth this, but the tongue? and what if it be the in­strument of all vanitie and vil­lany, yet is it neuer punished though it offend neuer so highly: and therfore saith Dauid spea­king of the vngodly,Psal. 12.4. with our tongues will wee preuaile, our tongues are our owne, and who is Lord ouer vs? O lawlesse tongue, thou still escapest when as the Innocent and harmelesse hands, the feet, eares and necke for thee and thine offences are punished, tormented and tortu­red.

SECT. 53. Enuie striketh at others but woun­deth himselfe.

MEthinkes I see an Archer in the world who hath a quiuer full of poysoning shaftes, he shooteth at others, and woundeth himselfe, and this is hee who maketh himselfe vicious with other mens vertue, he sor­roweth with other mens plentie, for this is he,Horat. who Alterius rebus macrescit opimis. The custome of this age is eyther to enuy or to mocke, he that is wise, vertuous and godly is enuied, hee that is foolish, vndiscreet and vicious, is laught at, but of these two it is better for thee, therefore choose rather to bee enuied for thy knowledge then to be laught at [Page]for thine ignorance, and if it bee so that thou art enuied, enuy not againe, least that thou enuying him and he enuying thee, God is angry with you both; and if thou art likewise cursed curse not againe,Psal. 109. 16. &. 27. least that thou cur­sing him and hee cursing thee, God curse both and blesse nei­ther.

SECT. 54. The malitious scoffings of these times.

SVch is the scoffing malice of these daies, that when men execute their office throgh­ly; why then forsooth they bee verie officious, if they be zelous & deuout, they are thought pure and precise, if liberall and doe good deeds, then be they popish, [Page]so that the vertuously minded man hath naught else giuen him heere among vs, but some ridi­culous nickname, and surely it was euen so in our Sauiours time, for Iohn came neither ea­ting nor drinking and they the vulgar sort said that he had a di­uell,Luke 1.15 and the sonne of man came eating and drinking both,Mat. 11.18 19. and they said behold a glutton and a wine-bibber, a friend vnto pub­licans and sinners. Many there are that delight in this deriding and laughing at their neighbors: indeed to play the scoffing foole well, is a signe of some witte, but small wisdome, though some bee of opinion, that hee which plaies the fooles part, is the wi­sest of all the company; yet my minde is not so: for I know this that whosoeuer is maintained by one man to disgrace another, [Page]is a seruill foole, he is a foole and a slaue too, but where dwel these carping wormes, one can hardly finde them, tell mee thou my soule,Io. 3.19.20 what places they inhabite most, that are such reproachfull scorners.

Ecch. Corners.

SECT. 55 How the malitious Papists inuent mischiefe and practise it.

INdeed he that doth euil, hateth the light, least that his deedes should be reprooued, and a pat­terne of this hiddē malice haue I espyed in those butcherlike­rebels, who thought with them­selues, and the diuell, not onely to take vp with their base and vulgar pawnes, our Knights, our Bishops, and our most gratious [Page]Queene, but also to giue our great, our wise and moste religi­ous king, an ineuitable checke­mate, but God that Ens entium, Arist. in meta. Psal. to our great comforts, hath took downe their edge, the snare is broken, and wee are deliuered. But alas my soule, what woul­dest haue cried stil vnto Englād, if they had obteined their diue­lish plot at the house of Parla­ment.

Eccho. Lament.

SECT. 56. All treason in time will be disco­uered.

VVHatsoeuer villany the heart doeth thinke, in processe of time, the worm of conscience will bewray, wee see that sparkles raked vp in cin­ders, [Page]will at last begin to glow and manifest flame; and treche­rie hid in silence, and obscured for a time, will at length breath forth, and cry for reuenge, then if the bead of my bow be placed aright, I wil a little leuel at those who dwell in Pater noster row; First, me thinks that their religi­on is most impure, and this may seeme at the first glance to bee the reason thereof; for that they liue neerer the Aequinoctiall line then the North pole; they haue more heat then cold, and this causeth their rebellion to be flie-blowne, by Belzebub the prince of flyes, for tell me what these rebellious soules doe, in e­uery word for the most part that they doe vtter?

Ecch. Erre.

SECT. 57. Error, what it is.

TO wander from the trueth doth betoken ignorance, and to despise the trueth, doth shew an obstinate hart, and what doth my soule account mans greatest shame, and his soules sharpest terrour?

Eccho. Errour.

SECT. 58. Wee neede not the Popes Buls.

I Like not well their diriges, their bulles and pardons: if Christ Iesus be sufficient inough to pardon our sinnes, let them then driue backe againe their Buls to Rome, for our contrey, [Page]the Lord be praised, will not af­ford grasing for such cattell, our pasture is not for them: we need not the hornes, nor yet the hide, wee need not the hornes for to make vs a lanterne to light vs to heauen, for he is the true light that lighteneth euery one, which commeth into the world, and his word is a lanterne vnto our feet and a light vnto our paths, and we need not the hide for to make vs shoes, for God wil giue his Angels charge ouer all true beleeuers to keepe them in all their waies,Iohn 1.9. Psal. 119.105. that they dash not their feet against a stone: he wil keepe all the faithfull in their heauenly iourney,Matth. 4.6 Psal. 19.11 12. that they gaul not the soles of their soules with the grauell of the world, and what now thinketh my soule, concerning their prayers for the dead, or what, to be short, doe [Page]they shew themselues by their mumming Masses?

Ecch. Asses.

SECT. 59. Superstitions alwaies inuented by the Popes for lucre sake.

BVt tell me what the reason is, that they giue pardons for an hundred yeere, for two, or for moe: nay in generall, what is the fruit and issue of e­uery popish ceremonie?

Ecch. Money.

SECT. 60. What they worship and adore.

ANd finally, what doe these blinde leaders of the blind, what doe these blind bustards a­dore [Page]and worship in their masses and creeping pilgrimages?

Ecch. Images.

SECT. 61. A meditation on Christs hiring labourers in his vineyard, and agreeing with them for a pen­nie a day.

O Sweete Iesus, thou hast taught vs in thy Gospell that the kingdome of hea­uen is like vnto a certaine hous­holder, which went out at the dawning of the day,Mat. 20.1.2. to hire la­bourers into his vineyard, and when euen was come, hee gaue euery man a pennie; this day surely is the whole time of our life, and when wee waxe old, it begins then to waxe night, for then the day with vs is euen at [Page]an end; and therefore Christ himselfe when hee liued bodily here on the earth said, I must worke the works of him that sent me while it is day,Iohn 9.4. for the night commeth when no man can worke; When our eyes are shut how can we then see to do good? when our tongues cleaue to the roofe of our mouths, how then can we cry Hosanna? when our hands are dried vp, how can we then stretch them foorth to giue? while we haue time ther­fore let vs doe good;Gal. 6. Let vs work, let vs labour in the Lords vineyard, that euery one may re­ceiue a pennie. For surely by this word, a pennie, is vnder­stood the reward of eternal life; for as a pennie is of a circular or round figure, whose circumfe­rence hath no end, so shall the reward of Gods labourers bee [Page]without end, with out any limit, or terme of yeeres; God him­selfe is this reward, according vnto that which he spoke vnto Abraham; Gen. 15.1. Mat. 13.44 Feare not Abra­ham, for I am thy buckler and thine exceeding great reward, thou O Lord art all goodnesse, all richnesse, thou art that pearle of great price, which when a man hath found for ioy telleth no man, but departeth and sel­leth all that he hath, so that hee may buy the field wherein it is; further he which hath this pen­nie after a certaine sort, hath all things. For as we see here in this world, that whatsoeuer a man will haue, hee must buy, and so come by it, by the pennie, and for it he may haue what he will, and in like manner that reward that pennie hath in it all things that may be desired: that which [Page]neither the eye hath seene at a­ny time, nor the eare heard, nor yet the heart of man euer con­ceiued; And that a pennie hath the kings picture ingrauen vpon it, what doth it signifie els, but the perfect and pure Image of God in the elect, when wee all behold, as in a mirrour, the glo­ry of the Lord with open face, and are changed into the same image, from glorie to glorie, as by the spirit of the Lord.2. Cor. 3.18 Rom. 8.29. And again it is said, that those which he knew before, he did also pre­destinate, to be made like to the image of his sonne. Graunt ther­fore, O sweet Sauiour, O sweete Lord, that wee may faithfully worke in thy vineyard, and neuer be wearie of well doing, so that when euen shall come when we shall depart this life, we may re­ceiue euery one of vs a pennie, [Page]euerlasting life and eternal hap­pines, and so euer be refreshed with thy glorious image, with the bright beams of thine euer­shining countenance.

SECT. 62. The wicked and their reward.

I Marueile, my soule, into what monster the world is turned, sinne and villany did neuer skul so much together as now it doth; for the custome of this age is, to paine and pine the bel­lie for to paint the backe: all seeke honour & renowne with a iustling vaine glorie and aspi­ring impudencie, some vse to paint white their faces, and co­lour black their soules, of white lead is the complexion made, which coueteth the center, for [Page]that it is ponderous and heauie, I meane, not euery heauie and penitent soule, but euery lum­pish piece of lead, assayes down­ward to the pit of hel the centre of all those that are worldlings that are of the world: a pit with­out bottome, a fier without light,Arist. Mat. 24.30 Mar. 9.43. and an heat without heat, for there shal be cold, cold, and gnashing of teeth: yet there shal those wretches burne in fier cō ­tinually, they shall feele all tor­ments whatsoeuer, so that they shal haue a death without death, and an end without an end, and why? for that with blacke vgly sinne, they colour their soules, sinne is the colour, the diuel the painter, and custome (which is as Aristotle speaketh, altera na­tura, a second nature) is the oyle which keepes that doolefull co­lour on still, so that no stormes [Page]of the Lords wrath, no thunder­claps against disobedience can beat it off, ne yet can any smiles of his mercie once soken or loose it, nor yet can any sunne­shine daies of ioy promised melt it away.

SECT. 63. Not to be loftie but lowly.

PErhappes thou passing by some one of thine inferiors, who regard not thy deserts, nor yet respect thy worthines, thou art therefore mal-content for a long time afterwards, thinking with thy selfe that some dutie or reuerence might haue beene shewen thee; if then thou wilt pacifie these inward broyles, as he respects thee not, so neither doe thou thy selfe respect thy [Page]selfe, if he cannot cast his eye vp, so high as vnto the flag of thine honour, do thou therefore pluck it downe, and humble thy selfe, that all may behold it, fret not thy selfe at his vnmannerly be­hauiour, but rather smile therat, smile at his grosse, and vnseem­ly carriage.

SECT. 64. The downefall of pride and the praise of humilitie.

SAthan doth with the vain­glorious, who lift themselues aboue other men, as the crowe doth hauing an hard nut in her bill, the which she cannot easily crack, she beareth vp on high in the ayre, and from thence let­teth it fall down alow on a stone where it breaketh into many [Page]peeces, so that at length she des­cendeth and cateth it vp: And the diuel rayseth the proud man to honour, that thereby hee may bring him low, letting him fall down on the hard paines of hell, and so deuoure him: pride and fier are werie like, for often­times haue I seene a seething pot running ouer into the fier, laying the heate thereof, and so consequentlie become cold, the pot is cold, the fier is out, and is not the fier cause of its owne death,1. Pet. 5.8. & the pot the cause of its owne coldnesse? surely yes, and hee likewise that spraineth his arme by reaching vp on high, is the sole cause of his owne griefe. I see that high hopes haue oftentimes hard euents, high reaching armes are beared vp in scarfes, and such as doe snatch at the bough doe moste [Page]commonly stumble at the root; tel me then my soule how a man ought to behaue himselfe, or what hee must be, whereby hee may seldome fall downe on the ground,Luk. 18.14 or yet thereon once so much as stumble.

Eccho. Humble.

SECT. 65. On the same.

AT the winnowing of corne the chaffe being lightest,Psal. 1.4. mounteth aloft, the winde car­rieth it abroad where it list, and where it is lost, but the Corne which is heauiest, abideth a low on the ground, and is gathered vp and put into the Garners of the farmer,Mat. 13.30 & kept for the profit of the common-weale, when as in the meane time the chaffe is burnt, lost, and deuoured by [Page]beasts: so pride a vapour that as­cendeth high presently vani­sheth away into smoak, ye, euen into nothing: when then is the best time to be hūble? in aduersi­ty, no, for that is scarse praise-worthy: then a man of necessitie must be humble, least that hee makes a great fier in a little cot­tage: the best time to be humble is in the middest of prosperitie, and this is praise-worthy, it is worthy of mans commendati­ons, commendable before men here on earth, and commaunded by God aboue in heauen: yet oftentimes the greater the brag­ger, the bigger his lookes, the smaller rost, the greater boast, and what saith my soule, are they commonly cloathed with most, that vse these high-vaul­ting brags?

Eccho. Ragges.

SECT. 66. There is no reason why men should be proud.

J Would then that such men would once againe stand on tipto on the mount of meditati­on, I would they would consider with indifferent eyes what our bodies are in very deede, how beautifull soeuer they appeare to our outward sight, tell me my soule what other thing is the bo­dy of man, but only acorrupt and tainted vessell, which inconti­nently sowreth and corrupteth whatsoeuer liquor is powred in­to it?Augustine. what other thing is a mans body, but onely a filthy dung­hill, couered ouer with snow, which outwardlie appeareth white, and within is full of [Page]filth, and vncleanesse? what muckhill is so filthy? what sink auoideth such foule and filthie stuffe out of his channels, as a mans body dooth by seuerall meanes and waies? and why then O earth and ashes shoul­dest thou be proud? why shoul­dest thou esteeme thy selfe so­much and be so vainely concei­ted; for tell me my soule, what mans body doth doe to any thing that shal stay in it?

Ecch. Staine it.

SECT. 67. All things vanish saue a good name.

ARt thou faire and welfa­uoured, praise not thy selfe, for the Lillie, though it be white yet it stinketh, art thou bigge, strong, and of high stature, bee [Page]not vaine-glorious: for great & mightie things are oftentimes combersom: art thou vertuous, and yet praise not thy selfe, least that thou become proud, and so vicious: art thou vertuous; now all men will speake well of thee, it is onely vertue and god­linesse that maketh foule things faire, and faire gratious: all out­ward gifts of nature may soone be taken away, euen when one is aliue; the tall man many grow crooked, the faire face may bee shriuelled, the rich man may bee impouerisheds, his silkes and veluets may be pluckt off from his back, his Iewels ta­ken frō his eares, his rings from his fingers, when as Ʋirtus post funera vinit: Ouid. vertue though it seemes to be dead, being obscu­red while hee liues, shall neuer dye, it shall liue after death.

SECT. 68. One man thinketh that all is too much that another hath.

FInally, I meruaile who can say and not counterfeit, I am contented with my estate, for I see that the shoomaker treads stately in the eyes of the Cobler, the Brasier glisters before the face of the Tinker, and the Priest sings sweet in the eares of the Clark, would not a Pedler be a Mercer, and the Mercer a Mer­chant, would not the Atturney be a Counceller, and the Coun­cellot a Iudge; thus many men climbe the high Cedars of am­bition, but the boughes thereof being rotten they fall most dan­gerously vpon the ground: it is better then to gather grapes con­tentedly [Page]from that law, & yeel­ding shrub, then to tryumph on the putrified armes of that vn­constant Caedar;Ouid de Trist. Qui iacet in ter­ra non habet vnde cadat, when I­carus Icarcas nomme fecit aquas. Nay, what thinkest thou my soule, what will fortune (If I may so speake) let any ambiti­ous minde escape? for at whom doth shee aime with her dart so fatall?

Eccho. At all.

SECT. 69. A Meditation on Elisha his put­ting of Salt into a new cruse & by casting it into the waters.

WE reade that Elisha the Prophet by putting salt into a new cruise, and by ca­sting it into the Springs of the waters, these waters that were [Page]naught and vnwholesome,Iohn 16 were made good and delightful, what shall we conceiue heare by those waters of Iericho, but the teadi­ous combats of a bad conscience heare in this life, and what by this new cruise, but an heart re­newed by repentance?Col. 4.6. Moreo­uer salt doth signifie the power of the word of God: for as by the sprinkling of salt on fresh meate it is kept from maggots, from Flie-blotes, and from all corruption whatsoeuer, and hee whose soule is seasoned with the word of God, is preserued from all the corruption of sinne, and from that worme which conti­nually knaweth the conscience, and neuer dyeth: O my sweete Lord, grant then that wee may bee true vessels, filled with this mysticall salt, that we may ouer­come the teadiousnesse of this [Page]life.Psal. 30.5 Thou hast promised that although wee weepe and la­ment, and the world reioyce, & although we sorrow now, yet our sorrow shall be turned into ioy: Indeede it is thy word O Lord, whereby wee haue rest in our labours, whereby wee haue mirth in our mourning & wher­by we are rich in pouertie, ther­by we are exalted through hu­militie and through contempt wee are made glorious; this is that meale of the prophet which made sweet the bitter pottage,4. King. 4: and when as they cried through the bitternesse of those gourds, that were put therein, mors in ol­la, mors in olla, death is in the pot oh death is in the pot; and by that meale oh Lord thy word which is the breade of life, al­though we seeme to be dead, yet are we still renued.

SECT. 70. Old age not to be despised.

IT is a thing most foolish in the sight of good men, and an of­fence most heynous before God, to mocke olde men who are as wee shall bee, and who were as wee are now. Age, Time and death, these three a man may fore-thinke of, but neuer pre­uent.

SECT. 71. Wisdome and discretion goe not alway by yeares.

YOuth neuer runneth wel say we, vnlesse age holdeth the bridle, this seemes to be true & it is so: but alas wisdom consists not onely in age as the vulgar [Page]sort of people censure, for the young man beardlesse may bee as wise as the gray head, out­ward grauitie argues wisdome verie seldome, but wisdome continually shewes grauitie, the young man fearing God is both graue and wise; and he that hath this feare before him, is the soules best councellour;Iohn 3.5 And this cannot a father bequeath vnto his Sonne; it goes not by birth, not by our first birth which is full of corruption, ex­cept we be regenerate and born a new, and then this latter birth extinguisheth the flames of the former; Neither as I said before doth discretion goe by yeares, for there are manye old fooles giuen vp wholy to sensualitie, which solely belongeth to the beast amongst all creatures, and there are many young men be­trothed [Page]to ciuilitie, and this ap­pertaineth vnto man, the image of God, euen the best of all crea­tures, & this is that vvhich ma­keth men on the earth famous, in the earth glorious, and in hea­uen aboue the earth immortall, immortall both in soule and bodie.

SECT. 72. The praise of loue and amitie.

MEn in the beginning buil­ded townes for societie and safetie, but now a man may finde more friendship in the wil­dernesse amongst beares and ty­gers, then he can find in the con­trey wherein he was borne; but surely I haue thought with my selfe, that if men liue neuer so richly and at variance, their liues [Page]are farre worse then death, for it is a second hell, as wee terme it; friendship is the chiefest or­nament that graceth Christians, whereby many mens hearts and wils are vnited in one: a bosom­friend, me thinkes, is a pretious iewell, fit to weare about ones necke, within whose bosome a man may vnload his sorrowes, and vnfold his secrets, which he will either releiue with counsel, or els perswade with reason, and if thou declare vnto him ioyfull newes he wil reioyce with thee, if dolefull and heauie,Rom. 12.15 hee will mourn with thee, and in all thy affaires, thou shalt find him, Al­ter ipse a second selfe.

SECT. 73. Men are soone mooued vnto wrath.

BVt now alas, as the nature of the bruit beast is,Plin. Senec. philos. lib. 3. de Ira cap. 10. such is the condition of man, trifles and vaine things doe moue vs vnto anger, a red cloth stirreth vp the bull, the venemous aspe of Africk riseth vp at a shadow, and a white cloth or table nap­kin mooueth vnto rage the bear and lyon; horses, wolues, nay most things els, very fierce of nature, are troubled with the sight of very small and friuolous things, and in a manner with nothing, and euen so it fals out with penish & froward people, that they are stroke with the ve­ry conceit only and suspition of [Page]a thing, so that now and then they are wrath, if a man wisheth them neuer so well, or speake them neuer so faire, euen at the putting forth of a question, they are soone moued vnto rage: the vngodly,Psal. saith Dauid, are fro­ward euen from their mothers wombe.

SECT. 74. The end of discord.

IF a man will liue in rest, it is better for him sometimes to dissemble a double wrong, then to reuenge a single: let him ra­ther bee accounted a dastardly coward, then a desperate caitiffe; yet valour in rightfull causes is to be commended, and if done with discretion highly also to be regarded and rewarded,Gal. 5 26. but othervvise all mischiefe, that [Page]may be, doth follovv the heeles of selfe-loue and discord, vvhat then my soule, had we best im­brace vvhile vve haue time and opportunitie?

Ecch. Vnitie.

SECT. 75. A meditation on the disciples filling of twelue baskets full of the broken meate that re­mained.

WHerefore grant, O my sweet Lord, that wee laying aside all maliciousnesse,1. Pet. 2.12 Rom. 6.4. and all guile, and dissimulation, and enuie, and all euill speaking, we may as new borne babes de­sire the sincere milke of thy word, that we may grow there­by. Feed our soules, O Lord, with the bread of life, that spiri­tuall [Page]foode; and giue vs thine heauenly grace, that so we spill none thereof, but gather vp the broken meat that nothing bee lost: O thou whose mouth is as sweet things and art wholly de­lectable, this thou commandedst thy disciples,Iohn 6. and they gathered and filled twelue baskets full with the fragments of the fiue loaues and two fishes, but why should there remain iust twelue baskets full, and no more nor lesse? surely because there were twelue Apostles, which those twelue baskets did prefigure, who were filled with the bread of life, & did nourish the soules of the beleeuers into euerlasting life. But first. O my sweet Lord before thou gauest the people to eate, thou diddest comaund them to sit dovvne, and there vvas much grasse in that plece, [Page]and therefore we who desire to be fed, with the spirituall food,Psal. to be refreshed with the sweete dainties of the grace of God, and to come & taste how good and gratious the Lord is, must crush downe, kicke and despise the lusts of the flesh, which tho­rowout the whole Scriptures is likened vnto grasse: all flesh is grasse, saith the Prophet, and the glorie thereof as the flower of grasse,Esay 40. let vs sit downe then vp­on this ground, vpon this grasse,Col: 4.5. let vs chasten our bodies, tame our inordinate affections, and continually bridle our rebelli­ous hed-strong lusts.

SECT. 76. On the fiue barlie loaues and the two fishes.

FVrthermore, it is said, that Iesus tooke fiue barly loaues and two fishes: surely by these fiue barly loaues, wee may vn­derstand the fiue bookes of Mo­ses, which he laid wide open vn­to the spirituall eyed, dayly and hourely to refresh their soules therewith, and they may well be likened vnto so many barly loaues, from the austeere and sharpe decrees of the Law, that was contained in them: yet at the last, like a good father be­cause hee would not suffer his children to eat any longer drie bread, hee added two fishes, which were diuided among [Page]them, that is, the two Sacra­ments, whose nature is to make pleasant and moysten the harsh drith of the loaues; the lawe killeth and is giuen to the law­lesse,1. Tim. 1.9. but mercie & trueth com­meth by Iesus Christ.

SECT. 77. On drunkennesse and the beastli­nesse thereof.

MAny men thinke, that all friendshippe consisteth in quaffing and carousing, but sure­ly that is but drunken good fel­lowship: very heathens can per­swade vs from it, by telling vs that euery man will vnload his secrets in the bosome of a good man, but no man will tell them to a drunken man, wherefore a drunken man is not a good [Page]man,Senec. Epi. 84. and who knowes not this, that the tongue of such a one, is not in his owne power; wee see that when new wine is put into any vessell, whatsoeuer lieth hid in the bottome worketh soone vp vnto the top, and hee whose braines are oppressed therwith, doth vtter at his mouth whatso­euer lyeth secret in the bottome of his heart, he can by no means keepe close his stomacke: the drunken man, saith Solomon is apt and prone vnto all villanie, as vnto wrath, murders, swea­ring, whoring and the like, and let all the world know this my soule; for whose saiest thou are these monstrous misdeeds?

Ecch. His deeds.

SECT. 78. The drunkards reward.

ANd again, to whom is woe,Prou. 23.29 saith the wiseman, to whom is so row, to whom are wounds, to whom are the rednes of the eyes? euen vnto him that sets his delight in drinking: and tell me also my sweet Eccho, thy opi­nion, what may be the cause of many red pimpled faces, and therin of those vnseemely spots?

Ecch. Pots.

SECT. 79. Gaming their whole delight.

ANd is this all, my soule, that they delight in, make they not some thing els halfe of their Paradice?

Ecch. Dice.

SECT. 80. Where they are chiefly entertained and soothed vp in them wic­kednesse.

ANd what places, for the most part, will allow of these wicked meetings, and to­lerate such abominable sinnes?

Ecch. Innes.

SECT. 81. The fruit of drunkennesse.

SVrely, this notorious vice, hath deuoured more then the sea hath deuoured,Gal. 5.21. the sea swal­loweth the bodie onely, but this both soule and bodie; it infla­meth the liuer, rotteth the lungs, dulleth the memorie, and bree­deth all diseases whatsoeuer: [Page]had I a deadly enemie, & would faine ouer-come him, truely I could not wish him more harme then that hee were a drunkard, I should not neede to make any warre against him, for I should soone perswade my selfe, that he wold in short space destroy him­selfe; God made mans soule of a liuing substance, but his body fraile and mortall, and for the soule he hath appointed spiritual foode, for the body temporall and transitorie, the first of these shall indure for euer, the latter only for a certain limitted time, wherefore man must not desire to liue, so that the may eate and drinke, but so drinke and eate that he may liue: but now me­thinkes that these Epicures greatly deceiue themselues, for they eate and drinke, that they may die, for as hunger dooth [Page]drie vp the marrow,Eratost benes Cy­renaeus. Poe so doth too-much pampering of the flesh, consume and ouerthrow the spirits and vital parts, for, Ʋinum igni aequalē vim habet, saith one, wine and fier are both of one, force, both inflaming, both con­suming.

SECT. 82 On filthy lust and how it is smoo­thed and smothered vp in these daies.

VNbridled lust is also an ef­fect of drunkennesse,Hosea. 42. verse 11. the Prophet Hosea in his iiii. chap­ter, linkes them both together, yet many of our Prophets for feare of incurring displeasure, will of incurring displeasure, will not once name or take no­tice of them, they touch them indeed a little, but how? verie [Page]coldly; they glance at them, but they wil be sure not to hit them, it is a very rude speech, wherein any finne is named in particular, they beat the bush, though they see the bird, surely that Chirur­gian who mindeth to recouer his patient, searcheth the verie bottom of the wound; if GOD then saith thou shalt not com­mit adulterie,Exod. 20.14 and if hee meanes as he saith, tell then the world plainely (O my soule) what are they whome God abhorres?

Eccho Whores.

SECT. 83. To beware of Strumpets.

MAny are caught through this sweet poyson. Diana, liues closely in the woods, Mi­nerua [Page]liues prinily in her col­ledge,Pro. 7.10 11.12. &c and Bellona in her tent; but Lais that brasen-face shineth at Corinth, euen on the top of the high towers, I wonder when Venus will haue finished her course, she hath dominered o­uer other planets, she hath been in her Apogaee, and in her exal­tation this long time; yet desire not thou the beautie of the strange woman in thy heart, nei­ther let her take thee with thy eye-lids saith Salomon: Pro. 6.25 26 for be­cause of the whorish woman a man is brought to a morsell of bread, and a woman will hunt for the pretious life. Who then saist thou my soule must beware of these inticing strumpets, these whorish women?

Eccho, Yee men.

SECT. 84. The Praise of Chastitie.

THere is neuer a nauie of men sailing out into the world,Mat. 8.24 but hath askul of pleasure atten­ding still vpon the puppe; which soone will drowne the whole shippe, vnlesse they call and cry vpon that skilful Mariner Christ Iesus, whome both windes and Seas obey. And amongst all the inticing pleasures of sharpe combats of a Christian soule, none is more sore then the wars of a chaste minde, in that the fight is continuall and the vic­torie rare, and if the walles of chastitie be once battered down there is naught left praise wor­thy eyther in man or woman; for this is shee which is the [Page]zeale of grace, the staffe of de­uotion, the marke of the iust, and the onely comfort in death: when as in the meane space, lust is an enemy to the purse, a foe to the person, a canker to the mind, corrosiue to the conscience, a weakener of the wit, & a dead­ly bane both vnto soule and bo­dy, so that he shall finde pleasure and delight the path-way vnto perdition, he shal finde a wound and dishonour, and his reproach shall neuer be put away.Pro. 6.33

SECT. 85, Swearers and their foolish­nesse.

THe Dogge bites the stone, whose will is to bite him that cast it, the traytour in heart defaceth the picture of the king, when as he cannot come neare [Page]his person and the Swearer, the drunkards copesmate too, by blasphemous oathes, teares the name of God, who if hee could would raize his essence, but hee may not reach it, Of all sinnes swearing hath the least pleasure in it, and is moste vnprofitable and most heynous and detesta­ble; and againe, me thinkes, that amongst all sinners the Swearer is most foolish, who cannot bee contented to sinne secretly, but must needes call both God and man to witnesse his impietie, how then can hee thinke to e­scape such a presumptuous fault as this, when as hee runnes wil­lingly into sin? surely the Lord hath said that hee wil not holde him guiltlesse; if he beleeues that there is a God, hee must beleeue this to bee true, but if hee will sweare by the name of God, and [Page]yet thinke (as many doe) that there is no God,Psal. 13.1 and as Dauids foole affirmes in his heart, then truely this man of al men is most ridiculous, who will sweare by that which hee supposeth not to be: this is the fashion of all scof­fing Atheists, then tel the world, O my soule, what such men as these, what such blasphemers vse to doe, (when one shall but speake vnto them kindely) at e­uerie word that they shall an­swere.

Eccho. Sweare.

SECT. 86. What God is.

IT is not for a Christian to make a iest of swearing:Psal. 33.5 if hee sweare he must sweare in truth, in iudgement, and in righteous­nesse, [Page]for otherwise though a mā swear often, yet by my cōsent he should seldome bee beleeued. And a guiltie conscience cleared by an oath, is like vnto foule hands scowred with sope, through which although they be made cleane, yet they smell verie rancke thereof a long time afterward, and a periured soule though it be cleared and blame­lesse, in the sight of the world, by forswearing, yet that same oath adioyned to the former fact, ter­rifies the soule the more, that false kisse betraies it inwardlie though it cannot be deciphered by a long space outwardly; then in conclusion tell me, and tell all men (my soule) what God that great thundering Iehouah most detests, and most detestfully Loathes.

Ecch. Oathes.

SECT. 87. A Meditation on the betraying of Christ.

O Sweet Christ, O sweet Sa­uiour, how wast thou tor­mented, for these sinnes of ours, and the like;Lament. 1. come then my friends, let vs weepe together & mourne, let teares runne down our checkes, and among all our louers let there be none to com­fort vs,Mat. 26.14.15. let our streets lament, let no man feast, let all our gates be desolate, let our Priests sigh, let virgins be discomfited, and let vs all bee in heauinesse: for we haue sinned, our sinnes are great, and for them is the sonne of GOD crucified; Iudas solde him, kist him and betraid him, he sold him for thirty pence. O thou naughty [Page]Traitor, at what price dost thou set the Lord of all creatures, at thirty pēce? what my Lord sold for thirtie pence? O what a vile and slender price is this for a Lord of such maiestie, certaine­ly a very beast in the shambles is commonly sold for more. And dost thou oh Traitour sell for so smal a price almighty God him­selfe, hee setteth not thee at so small a price, for so much as hee buieth thee with his owne most pretious blood; Oh what a great price and estimation, was that of man, and how base an estimation and price was this of God; God was solde for thirty pence, and man was bought with the dea­rest bloud of God himselfe: And when this Iudas had betrayed him, and was deliuered into the hands of the Iewes, see how each one giueth him buffets and [Page]and stroakes;Mat. 27.29 Mat. 14.65 Mark. 8.22 23. see how they spit vpon that diuine face with their diuelish mouthes: see how they hoodwinke his eyes, and strike him on the face, scoffing and ie­sting at him, saying, Aread who hath smitten thee? O my soule, great were the mockes and taūts hee suffered for thee, how pati­ently did he beare the spitting of those infernal mouthes, that had himselfe not long before, with the spittle of his owne mouth, restored a blind man to his per­fect sight, how suffered he their whippings, whose seruants were wont in his name with mightie power to whip the very diuels, how was hee crowned with thornes that crowned his mar­tyrs with euerlasting Garlands, how was he smitten on the face with palmes of mens hands, that giueth the palme of victorie vn­to [Page]such as be cōquerors; how was he robbed of his erthly gar­mēts, which cloatheth his saints with garments of immortallitie; how was heproffered most bitter gaule, that giueth vs the bread of life; how was hee offered Vine­gar to drink, that giueth the cup of saluation.Haec omnia sunt cypri­ani. Consider moreouer at what time the Sauiour of the world was nailed to the Crosse: how both the heauens and the earth were troubled, the Starres were obscured, the elements di­sturbed, how the earth quaked, how the light was darkened when the sunne turned away his eyes, and would not suffer his beames to shine vppon the earth, least happilie it might see such a great crueltie.

SECT. 88. Our sinnes the cause of Christs death.

IF thou be not mooued to take compassion on our sweet Sa­uiour, seeing him in this doleful case for thy sake, if now when he sheds drops of blood through out all his body, thou canst not shed any teares from thine eyes, thinke verily with thy selfe that thou hast a very hard and stonie heart, and if thou canst not weep for loue towards him, yet at the least weepe for the multitude of thy sinnes, for so much as they were the verie cause of this his agonie and greefe. Now the tor­menters doe not whip him, ney­ther doe the Souldiers crowne him with thornes, that do cause [Page]bloud to gush out of his body, but it is thy very sinnes & offen­ces, those are the thornes that do prick him, they are the speare that do thrust him into the side, they are tormētors that do afflict him, they are the heauy burthen that doe cause him to sweat this so strange & wonderfull a blou­die sweat. Oh my sweet Sauiour and Redeemer, Oh thou lambe of God that takest away the sins of the world, how dearely hast thou bought my saluation?

SECT. 89. They that are in authoritie must shew good examples.

GOuernours eyther spirituall or temporall, sinne more grieuously by example then by act; their act destroieth but one, [Page]their example may destroy ma­ny, and therfore surely the grea­ter account they are to render and the more circumspectly to behaue themselues, least that in their owne precepts, they bee found faultie: the greater power then that one man hath aboue others, must teach him to excell in vertue aboue them: for what doth it profit an Emperor to be Lord and king ouer many king­doms, if on the other part he be­come bondslaue to many vices, titles of honour bee nothing worth if the life of the party bee bad, surely true nobilitie consist­eth not in dignitie, linage, large possessions and the like, but in wisdom knowledge and vertue: and this nobility bringeth a man to dignitie in the kingdome of heauen, and as for this life it is not the place as foolish men sup­pose, [Page]that makes the person re­nowned, but it is the person that maketh the place alwaies hono­rable.

SECT. 90. The praise of silence.

OF all vertues the chiefest is silence, for by it thou hea­rest the imperfections of others, and concealest thine owne; for commonly emptie vessels make the lowdest sound, and men of the weakest wit, and least capa­citie are the greatest bablers; the heart of the foole saith Sy­racke is in his mouth,Eccl. 21.26 but the mouth of a wise man is in his heart; then thinke this with thy selfe, before thou makest any mā of thy counsell, that it is great follie, to thinke to haue that [Page]kept secret, by telling it vnto a­nother, when as thou canst not keepe it secret thy selfe.

SECT. 91. The charitable man.

WHosoeuer drinketh of the sweete springs of charitie, is apt and readie to all good, hee laboureth and is not wearie, he is wearie & feeleth it not, bee feeleth it, but grieueth not: the malitious mock him but he regards them not: he is cur­sed, but he blesseth and curseth not.

SECT. 92. Parents must instruct their Chil­dren.

SVrely that childe is not bound in duetie to loue those his pa­rents [Page]of whome hee neuer learnt any vertuous instruction, it is not enough for a man to say I haue a sonne, except the can say I haue a sonne fearing God, and profitable for the commō weale, and a father that would haue such a sonne, must teach him as well by good examples as by Godly admonitions.

SECT. 93. Miracles are euerie day to be seen in the world.

SOme men looke daily for miracles from heauen, yet they regard not these myracles that are dayly sent, euerie new borne babe beareth a wonder, but who esteemes it worthy of admiration, tenne hundred men ten hundred countenances, all [Page]rare, all varying & all singular to shew the singular rarenesse of Gods power, ten hundred tongs ten hundred voyces, some sharp some flatt, some shrill, some hoarse, none alike, ten hundred mindes, some good, some bad and each one disagreeing.

SECT. 94. God doth not defire the death of a sinner.

A Good musition hauing any key or string of his instru­ment out of tune, doth not im­mediately cut it off, and cast it a­way, but either by straining it higher, or slacking it down low­er, by little and little causeth it to agree, and God desireth ra­ther to reforme the transgressi­ons by small corrections, then [Page]seeke to cast them away for eue­rie trespasse, hee lifteth them vp high by heaping his blessings vpon them, to see whether or no, these his mercies will bend them, but if this wil not serue, he vseth then to slacke his loving kindnesse, and to thrust afflicti­ons on them; to trie whether these his threates will breake them, so that it may bee he will make them agree and tunable with his will.

SECT. 95. We beleeue not that God is angrie with our sinnes.

GOd oftentimes saith Dauid hath bent his bowe, and made ready his arrowes, to shoot at the wicked and impe­nitent sinner, and yet doe they [Page]not thinke that hee is angrie with their sinnes. And often­times againe with moste fatall and deadly shot, hath he char­ged the roaring gunnes of his wrath, and flust many times in the pan, still putting the Lenitie of his mercie in the touch-hole, betweene the barrell and it, to trie whether wee would take the winges of repentance, and flie away; yet set wee still chee­ring vp and pruning of our e­uils like foolish birds, thinking nothing, not at all expecting death, or yet any danger to en­sue, so that at length wee tum­ble and totter headlong ouer the pearch, wheron we thought we sat most secure. Surely men in these daies do presumptuously depend vppon Gods patience: they thinke him to bee a God of waxe, whome they may meta­morphise [Page]and change into what shape they please, whom they may melt and turne into what fashion they wil, but I feare that in this their tempring of him, he will so stick to the skirts of all presumptuous offenders, that all the waters in the broad seas wil not be able to wash all their be­smeering off, to wash cleane and cleanse their soules from that horrible sinne of presumption, God will not be mocked, Non est ludendum cùm sanctis, It is ill iesting with edge tooles.

SECT. 96. We must humble our selues before God.

GOD is loftie and God is lowly, he is pitifull, and he is terrible, he is great in compas­sion and great also in confusion, and in both without passion; if [Page]thou doest lift vp thy selfe vnto him,Num. 16 4. he flyeth from thee; but if thou humblest thy selfe and kis­sest the ground with thy face, he soone lighteth vpon thy backe, God is a spirit, and like a sha­dow; which when thou arisest vp vanisheth away from thee; the onely way then to catch it is to fall downe vpon it, to fall downe vpon thy knees with the Publican and crie, Lord haue mercie vpon me a sinner.

SECT. 97. We can see a moat in our brothers eye, but not the beame in our owne.

IT is a strange matter to seé, how euery man will gaze and wonder at a foole, yet no man will vouchsafe so much as to looke vpon his owne deformi­ties, [Page]me thinkes, most men haue the eyes of those counterfeiting Lamiae,Eras. Rothe. they can see a farre off, yet not discerne hard by; dis­cerne then a foole, and see thy selfe, or see a foole, and wonder at thy selfe: most of the worlds wisest men haue some babble, Satans Scepter, Vice the babble, Sinne the scepter, whereby the diuels kingdome is vpholden.

SECT. 98. Vaine glorie a meere vanitie.

MAny men hunt after vaine glorie, they runne vp and downe to catch a feather; and pray what is it but a fether? euen as light as nothing, they dreame that they haue mountaines of gold; but when they awake out of their fleep of blind ignorance they shall finde iust nothing at all in their handes, and what is [Page]praise and renowne when they haue it, for which they gaped for so long, truely it is not worth three points, for that it is onely the breath of some fewe mens mouthes, the men may die, their mindes may alter vpon euery light occasion, which now ma­keth him great, now little and now nothing at all; our Sauiour Christ himselfe, was receiued in­to Ierusalem with trimph of Hosanna, crying, blessed is hee that commeth in the name of the Lord, Hosanna in the high­est,Matth. 21. Mat. 27.20 and casting their apparell vpon him, and cutting downe branches and strawing them in the way, but not long after this they cried as fast, crucifie cruci­fie, crucifie him, crucifie him, let him be crucified.

SECT. 99. We loue not to be told of our faults.

THough it bee a fault gene­rally for all men to sinne, yet very few can indure to heare their sinnes repeated or reproued, but wee must heare what we would not, when as we doe what wee should not, and what though the hearing therof bee vnpleasant to thy soule, yet me thinkes the perswasions to amendment should bee sweet: mixe one with the other; and drowne the bitter and vnplea­sant taste of reprehension, with a sweete and delectable resolu­tion to lead a more godly and Christianlike life, drowne it with a sweet repentance.

SECT. 100. Wee must haue patience in decla­ring the will of God.

ANd surely patience in de­claring the will of God must needes be very good and necessarie, whenas those that are taught and admonished, doe thus kicke and spurne at their teachers, and whō if they could, they would persecute and pro­secute them euen vnto the death;Petr. Mar­tyr in 2. ca. Rom. Austin saith, that tho horses and asses doe kicke those that doe heale and cure their gaule backes, yet they neuer cease curing them, till that they be full whole; much rather ther­fore saith he, must wee (though all the afflictions in the world bee laid vpon vs) indeuour to heale vp the vvounded con­science.

SECT. 101. How high the calling of ministers is: and how little foolish world­lings respect them.

BVt tell mee, my soule, why should these gald-backe as­ses, thus reuile and scorne the ambassadours of Christ, as they daily doe; doe they thinke the ministerie but a needlesse thing, doe they esteeme the medling with the secrets of God, the sa­uing of soules, the shutting and opening of the kingdom of hea­uen, to be but a triste or matter of no value? they value them in­deed in their vnequall ballance, they put them in the lightest scale; their most deformedst sonnes, and those of the shallo­west [Page]dispensers of the Lords will, the leanest beast, the lightest sheafe of wheat is for Gods Church, all is too good that God hath; which plainely shewes vvhat vaine and curious prayers they offer vnto him, but when it plea­seth God to visit them with sick­nesse, so that they are like to die, who then is so much in request as the Preachers, they desire to bee buried in the Church, and withall to haue a Sermon too, though before in their life daies, they liued euen as Atheists, they would not so much as once lift a legge ouer the Church stile, to know their dutie, either towards God or man.

SECT. 102. A meditation on Christ, who is the way, the trueth, and the life.

O Sweet Christ,Iobn. 14.6. O thou the redeemer of mankinde, O thou who art the way, the trueth, and the life, the way in doctrine, precept and examples, the truth in promises, for thou Lord hast performed thy pro­mise made to a thousand gene­rations, and thou art the life in reward; I pray thee by this thine vnspeakeable charity, wherwith thou vouchsafest to imploy thy selfe wholly for our saluation, suffer me neuer to wander from thee who art the way, neyther euer to distrust in thy promises, who art the trueth, and perfor­mest whatsoeuer thou dost pro­mise, [Page]neither to relie on any o­ther thing, because thou art e­ternall life, then which there is nothing more to be desired, nei­ther in heauen nor in earth; grant this I beseech thee, O thou deare sonne of God, to whom be praise and glorie for euer and euer, Amen.

SECT. 103. How impatient men are in endu­ring crosses.

JT is a strange thing to consi­der how impatiently the wic­ked suffer punishments, & how discontentedly the godly indure crosses, wheras the sin of both is the cause of both their afflicti­ons. But if the wicked doe es­escape in this life vnpunished, it maketh much for the comfort [Page]of the Godly, in that the Lord giueth the raines, that they may gallop vnto their owne confusi­on; God verie seldome or neuer giues the bridle vnto the Godly, but by fatherly chastisements restraineth and amendeth them. Yet such is the corruption of the flesh in both, that they com­monly kicke against the pricke of the Lords correction: Fewe men haue imbraced content, few reioice or smile in troubles, and few tryumph in the wearisome Chariot of aduersitie: the con­tented are prepared to beare the yoake of any afflictions whatso­euer, whatsoeuer may fall out vnto them: Phidias that skilfull caruer of Images, did not onely cut them out of Iuorie, but also of brasse, marble,Senecain Epist. 86. out of any kinde of stone, nay, out of the basest brickleft mettall that was [Page]brought vnto him: And the wise man will place content in euery little corner of his life, in riches, in pouerty, in health, in sicknesse, as well in bondage and slauerie, as in freedom: as prosperity can­not breede pride and presumpti­on in him, so likewise cannot aduersitie make him despaire: But alas, in these latter daies, im­patience and discontent haue smothered vp many good and Godly mindes, one cryeth like the horse, oh I would I were an oxe for I am spurred, oh I would I were an horse for I am goaded; thus one houles in one corner, one complaines in another, one sobs and sighes, another grieues and groanes, one wrings and wrests his hāds, another storms, stares and fumes so that heere is no place free from complaints and bewaylings, we are all Epi­cures [Page]in this onething, for that wee wish our bodies may liue without griefes & diseases, and our mindes void of all sorrow and pertur bations.

SECT. 104. Comforts for such as are poore & miserable.

FIrst then, me thinkes I heare one crie, pouertie is grieuous vnto me; I am poore and naked alas I am cold and hungrie: e­uen so? well, let mee deale with the first in the nature of a Philo­sopher, (which will best fitt and satisfie the desires of all our hea­thenish, and ignorant Christians) It is grieuous vnto thee? fie, fie, this one reproachfull word hath done much harme vnto innocēt pouertie, it cannot bee grieuous vnto it, all the fault lyeth in thy [Page]discontented minde,Senec de Rome. vtri. us. sortu. [...]ob [...]. thou broughtest nothing into the world, and nothing shalt thou carrie out, and this is the state and condition of euerie soule breathing on the face of the earth, what is it then prethee tell me that thou canst chalenge? art thou poore? then art thou free from theeues, free from care in keeping of goods, and from sor­row in loosing them or depar­ting from them, yea, and now shalt thou bee free from setting thine hand to any band for thy friend: for through suretiship saith Salomon many men are o­uerthrowne,Pro. 6.1.2. & 17.18. I warrant thee through this suretiship, if thou art poore though neuer so ho­nest, thou shalt neuer take harm, bee of good cheere, for through pouerty thou hast escapt an hun­dred more troubles. Art thou [Page]poore and in miserie? complain not thy wants so instantly, God seeth thee vnfit for riches and apt to be shooled by pouertie;Eccles. 1 All vnder the sunne is vanitie, trouble and vexation of minde, what hath man to mourne for then, when as all that hee can loose in this life, is fading, mise­rable and transitorie, nay, the world cannot take away any thing, for it giueth not a­ny thing, fame perisheth, wealth decaies, and this onely remaines behinde with vs, and it is our true and onely wealth too, that is our constancie in crosses: if then thou wilt fight, resolute­ly against the world, and man­fully in Christs battell, hee shall take thee for his true-hearted souldier, and dubbe thee Knight for thy constancy in conquering, for thy famous victories, let nei­ther [Page]ioy nor griefe ouercome thee,Iudg. 6.15.16. Isai. 25.4 for better were it not to be then to be a bondslaue vnto pas­sion; Art thou poore? yet ne­uerthelesse, thinke with thy selfe that the humble thoughts that smoke from thy poore cottage, are as sweet a sacrifide vnto god, as the vaine-glorious perfumes in the Pallace of a Prince? Art thou poore? so was Bias, but Bias was wise, be thou also wise with him, and art thou hard fauoured with Bias, be thou also learned with him, so then they that look vpon thee will deceiue themselues, both in thy riches and also in thy beautie, truely it is the greatest beautie to bee in­dued with learning, and greatest wealth, to be inriched with wis­dome, a poore man vertuous is as far beyond a rich man vicious as the soule is beyond the body [Page]it is better to be a man without money, then to be money with­out a man, wherefore if aduer­sitie approacheth learn wisdom: if thy troubles bee small beare them, because they bee easie to be borne, but if they be great & grieuous beare with them also, for in so dooing, thy glorie shall be the greater, nay, both in bearing them, and also bearing with them, it is thy duetie, and and so shalt thou purchase the reward of obedience; lastly if thou canst not haue what thou wouldest, thou must be conten­ted with what thou canst gette; to will much is follie, where ability wanteth, and to desire nothing is content, which des­piseth all things. If thou hast neither land nor liuing, labour diligently, and eate thy bread in the sweat of thy browes, so God [Page]commanded and appointed thy father Adam to doe;Gen. 3.19 & 23. and the riches that proceed heere-hence are sweetest, & the blessing best of all, and tell and those my soule, what they must trust too, that haue hands?

SECT. 105. For such as are visited with sicknesse.

ANother crieth, I am horri­bly punished with sick­nesse, art thou so? perswade thy selfe that thou shalt haue case anon; wherefore did God create Physitions, saue onely to helpe the sicke; what if thou art sick now, perswade thy selfe that sickenesse and diseases cannot last long, for eyther thou [Page]wilt leaue them, or else they will leaue thee, we cannot be at one stay; it maketh no matter how ill thy budy be, so that thy soule be sound, indeed if the inward man haue a paine in his head, wherby he cānot lay him downe in peace and take his rest, the contagion then surly is much to be feared;Psal. 4.8 thinke not that bodi­ly sicknesse is any crosse at all, it is rather a propertie, who then may auoid it?

SECT. 106. For such as are griened with old age.

THe third crieth old age is crept vpon mee, I am filled with griefes and aches, alas my body is weake, thereby mine hands shake, mine eyes dazell [Page]my feet tremble; so that I am wearie of my life, I would to God I wer a yard vnder groūd, or else I would I were as lustie as euer I was, ah sinfull wish, I see now that thou delightest in naught, but in sporting and toy­ing in vanities & vain pleasure: if Gods spirit did dwell in thee, thou wouldest not so earnestlie complaine, but giue God praise and thanks for thy long life, and reioyce at thy gray head, which deserues much honour:Ieuit. 19. this is that age which the Lord hath promised vnto all them that loue him,Exod. 19. and keepe his com­maundements, hee hath promi­sed that their daies shall be long in the land, that they shall liue many yeares. Nay, this is that age which euerie man defireth: and tell mee, didst not thou thy selfe desire to see it when thou [Page]wast young, thinke then that thou art happie now, for that thou hast thy wish; this also is no crosse, onely a propertie,Porphi [...], p op [...] [...] [...] ­ra de Se­nect. & onely belonging vnto man, but not vnto euerie man. In this age there is no swilling, no swearing no swaggering, no quaffing nor surfeiting.

SECT. 107. For such as are discontented for that they must leaue the world.

ANd now who is hee that will not complaine when he must die, and howle and cry when he must leaue this world; who will say from his heart I haue liued a great while? this then is the part of an vnthank­full man, who is not contented with the time hee hath liued; [Page]Grieue not because thou must dy, that thou must leaue thy wife and children, thy lands and lord­ships, and all things else behinde thee, say not thou woe is mee, woe is mee that I must die: and must thou so,2. King. 12 what then? It is the nature of a man to die, it is no punishment, when thou ca­mest first into the world it was vpon this condition, that thou shouidest once goe out againe, this life is but peregrination, for when thou hast walked vnto the end of thy iourney, thou must then returne backe, nay it is the part of a foole and a dastard to feare that which by no meanes can bee auoided, many are gone before thee, and many shall goe after thee, and thou must knowe that thy life is not thine owne, thnu art onely vita commodatus and not donatus, thy life is onely [Page]lent vnto thee, thou hast not a lease thereof, thou art but a te­nant at will. Grieue not at the remembrance of death, for death it selfe cannot be greeuous see­ing that it is but once, it bringeth all happinesse with it, and to the godly it is a verie great aduaun­tage, But must thou die indeede? if Godly then be glad, if wicked repent, no man I trow wil speak against death, saue he who hath a guiltie conscience; death in­deed makes this man tremble & quake, but thou shalt hardly see an honest man vnwilling to die; Yet another disc ontented bloud cries out, alas, what must I dy­in my youthfull daies, how sot­tish and how ignorant art thou? tell me, what is not a commodi­tie sweetest, when as it commeth vnexpected? nay, death doth e­uen as well appertaine to youth [Page]as vnto old age, the Lambs skin comes euen as soon to the mar­ket as the sheeps. And it makes no matter how many yeres thou hast to liue, but how many thou hast liued, then if thou canst liue no longer, that is thine old age; and this the state and condition of all mankinde, euen to die at last.

SECT. 108. For such as are slandered.

YEt another grieues because hee is slaundered, so that me thinks there is neuer an hea­uenly minded man amongst vs: art thou slaundered, if guiltlesse reioyce, if guiltie amend; wilt thou grieue at slaunders, thou must knowe that no good man will slaunder thee; and wouldest thou bee praised of euill men, I [Page]tell thee to bee commended of them is as bad as to be commen­ded for euill dooing; Themisto­cles did neuer any famous thing in all his life time,Senec de odio & In­uid. or yet what was praise-worthy, and yet did no man euer speake against him, Oftentimes haue I saw cankers gnawing the greenest and fresh­est leaues, and oftentimes haue I likewise saw enuie pricking those especially that were god­ly and religious be thou then of good comfort, if Cicero, if Scipio if Cato, if Dauid, if Salomon, if Peter, if Paul, or if any of the Prophets or Apostles, if any good man should speake euill of thee, then hadst thou some cause to grieue, but these as malitious vipers doe enuie thy prosperitie, no honest or vertuous man will backebite his neighbour, and we know that the veryest whore [Page]will crie whore first; they that are moste vicious will soonest speake of other mens vices, of other mēs deformities and enor­mities, there are also many dogs that barke often,Senec. de Kemed. for­tuit. not for any cause that they haue, but onelie for custome sake.

SECT. 109. For such as haue lost their mo­ney.

YEt me thinkes I heare ano­ther set sighing for that he hath lost his money, what if thy money be gone? now thou art in lesse daunger, oh how happie were thou if thou hadst lost thy couetousnes with it too, art sure thou hast lost thy money? pre­thee tell me, how many, money hath lost, truely thou hadst bet­ter [Page]loose it then to let it loose thee, and now shalt thou bee more light in thy iourney and more safe at home.

SECT. 110. For such as are lame and ill fauo­red.

ANother is discontented, and cries, alas I am lame, I goe vppon crouches, I am crompt sholdred, crooked & deformed, I am of an vgly visage and the like, so that the least and lightest crosse is burdensome and grie­uous vnto vs. Art thou defor­med? so was Aristotle, so was graue and prudent Aesope, and yet both of them in their age, the wisest men that were, it is not the proper flature of the bo­die, its not the beard, the tyran­uizing [Page]countenance, stately ap­parell, new fashions, new cuts, rings, Iewels, or yet any out­ward ornament else that makes the man, and likewise on the contrarie, its not a platter face, maimed limmes, one legge, one arme, or yet a paire of bow-legs that hindereth his difinition: a man as he is a man doth not consist of flesh and bloud, but of minde and courage, of soule and spirit, we say such a beast is a faire beast, but we say such a man is a vertuous man, which vertue onely proceedeth from his minde, pray how doe we define a man? we doe not say a man is a liuing Creature set out with a large paire of hose, or the like; but wee rather define him thus:Arist. Homo est animal ra­tionale; a man is a liuing creature indued withreason; to [Page]conclude a man is a man, if hee hath but a socke on his head: What art thou lame indeed? be content thy crouch serueth as well to fight withall, as to leane on.

SECT. 111. For such as are banished.

SOme againe weepe by cause they are banished, but let me aske them whether they haue not deserued it: indeed, we say that fooles and children com­monly will eate their cake, and yet haue it too, if they could; but bee thou contented: its no crosse at all, though thou think­est it one; its law & iustice, it fit­teth wel thy desert: what though thou art banished out of this lād thou shalt dwel in another, thou canst not bee banished out of [Page]the world, oh I shal be banished out of my countrie wherein I was borne: thou art deceiued, for Patria est vbicunque bene est, that is thy countrie, not that wherein thou wast borne, but wherein thou canst best liue; what is thy banishment? it is but a trauelling, and what noble spirit doth not desire to trauaile and to see new fashions, if thou art not banished from the land of the liuing, thou hast no cause to grieue; Oh but I shall then die in a strange countrie, what then? thou shalt goe to heauen in a strange land, as soone as in thy natiue countrie, for heauen (contrarie to the rules of Philo­sophie,) is a centre and the earth a circumference, from which vn­to the centre are drawne many lines, and though many ascend vp one line, many byanother, yet [Page]at length all meet and reioyce in one and the same place; let not this thought vexe thee, for there is no earth strange vnto a dead man; but yet alas it may be as I wander vp and downe, I shall dy by my selfe, and so I may lie vn­buried, what then? thou shalt feele neither colde nor heat, winde nor weather, nay, if thou doost respect that, it is warmer lying aboue ground where the sunne shineth pleasantly, then vnder the earth where is naught else but a colde crude and dam­pish moysture; and what if thou shalt lie vnburied? know that Coelo tegitur qui non habet vrnam hee that hath neuer a graue or coffin to shadow him, hath the whole heauens to couer him. What care I when I am once dead, whether fier consumes me, wilde beasts deuour me, the sea [Page]drownes mee, or the earth rots me; surely I will neuer take thought for my body, had not I as good let the birds those lit­tle prettie harmelesse creatures picke gently my bones, as to let those filthy stinking maggots deuour them: burying was not inuented first for those sakes that die, but for those that remaine aliue afterward, that so all the noysome smels and stinking vapours arising from the dead carkasse,Senee de Rem. for­tuit. might bee kept from them.

SECT. 112. For such as weepe for losse of Children.

YEt crieth another I haue lost my Children, Oh what will become of mee, alas how [Page]sottish art thou, to grieue for mortalitie, is it a strange mat­ter to see thy Children die? surely its no matter to see the tree stand and the Apples fall; and no more strange is it then to see the fruite of thy bodie diseased, and thy selfe aliue; now shalt thou neuer heare worse of them, and wilt thou mourne for that they bee in ioy? sure­lye then thou doost not loue them, though thou seemest loath to leaue them.

SECT. 113. For such as mourne because they are in bondage.

ANd lastly another cries, I am a slaue, I am a bond­man; dost not know, Qui non didicit parere non potest impe­rare, hee that hath not learned [Page]to obey, can neuer gouerne or rule his houshold well; thou needest not now to hoe (as wee say) for hous-rent, seruants wa­ges, and the like things which thy maister doth, if thou art not a slaue vnto old Sathan al is wel; But alas I haue not my belly ful, if thou hast not, bee contented, for God punisheth the glutton as much as he doth thee; if thou hast stomacke and little vittailes, hee hath vittailes and little sto­macke, if thou labourest for meat for thy stomacke, hee la­boureth for stomacke for his meat; nay, the drunken to spot is as often thirstie, as the drie trauailer.

SECT. 114. An example of content in Dyo­gines the Cynicke.

I Wonder greatly at the impa­tience of this age, that can­not suffer a fleabiting without rubbing and scratching, learne of the sillie bird, who although she be kept in a close cage, bard from all liberties and pleasures, minst of her diet, yet sings shee more melodious and sweete, then she that flies abroad, in the open ayre, no close imprison­ment, no thought can molest her: But we are sullen in afflic­tions, murmuring in crosses, and powting in our sweetest trobles, what though my lodging be in bulkes, porches, and tubs,Vita Dyog. what though my dyet bee almes, bee roots and hearbs, what though my drinke bee water, my riches [Page]pouertie: and mine honour, onely taunts and scoffs; yet shall these as yee terme them crosses breed a discontentment in mee? no, no. I know my tub to bee more beautifull then Alexan­ders great pallace, neither would I change any iot of my estate for his, though hee if he were not Alexander would be Dyogi­nes, yet I of I were not Dyogines, would not bee Alexander, Plut. in vi­ta Alex. for I thinke his so gorgeous an habi­tation woefull: and what saith my soule vnto his so proud and sumptuous a pallace.

Ecch. Alas.

SECT. 115. The end of affliction.

IF a man liues contented with his affections, they scowre all filth from his soule,Act. 14.15. that eternall [Page]part, for through many troubles and afflictions he must enter in­to the kingdome of heauen, hee that hath crosses must imbrace nay, coll and kisse them. And then what saith my soule, if a mā beares them patiently heare on earth, is obtained in heauen through euerie distease?

Eccho. His ease.

And what throgh euery afflictiō Eccho. Sion.Psal. 87

SECT. 116 How carefull God is in afflicting his Children.

SVrely the loue of God is ex­ceeding large towards man­kinde,1. Cor. 10.13 in that he layeth no more afflictions on thē, then that they can easily beare, he is sparing in cursing, but bountifull in bles­sing, hee giueth his wrath by [Page]weight, but his mercie without measure; Amongst all men ther­fore hee vndoubtedly is blessed on the one side, whome no feare troubleth, no pensiuenes consu­meth, no desire of worldly wealth afflicteth, and to whome no crosse can seeme intollerable, whereby he may be discouraged or despaire; and hee likewise is happie on the other side, whome no pleasure can proudly puff vp, no delight can so mooue vnto mirth, and no promotion make him so vaine-glorious, whereby hee presumes aboue others, or preferres himselfe before them, for oftentimes haue I saw, and how often I know not the foot­man hoysted vp into the saddle, when as hee that rode before, hath now beene glad to lackie after. The riches that men ga­ther in time may faile; friendes [Page]may proue vnkinde and vncon­stant, hope may deceiue, but cōtent can neuer be conquered: the contented man kils aduersity if it assault, dries vp teares if they flow, stayes wrath if it vrge, heales woundes if they fester, and and lastly wins heauen and heauenly ioyes, if it hold on vnto the end, and therefore Paul learned in what state so euer hee was in,Phil. 4.11 therewith to be content.

SECT. 117. Comforts in generall for such as are in afflictions.

NOw leauing the Philoso­phers reasons, let vs see my soule how farre the Christian reasoning, can comfort vs in induring crosses: surely their fruite is verie great; first then [Page]for by them through Christ, we purchase remission of finnes, and reconciliation to God the father by them wee are exercised in Godlinesse, and for suffering them wee shall haue our re­ward, a reward of inestimable value, me thinkes then that af­flictions should not make mee dispaire and greue, and seeing that Christ Iesus our Captaine hath broke downe the hedge, before our eyes, I say let it not grieue vs now to follow after, all the saints of God, his Souldiers, all the Prophets and Martyrs, haue sounded the bottome, and found the depth of all afflictions whatsoeuer, feare not then thy footing: God plaies the carefull cooke with all his children, he giues them sharp Oliues to whet their stomakes, and breed their appetites, sharp sorrows, sowre [Page]crosses, bitter and brinish trou­bles, because they should come and taste how sweet, how good and gracious the Lord is, we are punished in this world saith Au­stin, to the end wee should not be damned with the world, in the world to come: In like ma­ner as a Nurse that to weane her childe from the loue and liking of her milke, doth rubbe her tear with aloes, with wormewood or with the like bitter thing, so our mercifull father who would faine retire vs from the loue of the world, and worldly delights, vseth to send tribulation vnto vs therein, to the intent wee may crie with the childe paw, pan vnto the world, to the end wee may shun and auoide its intising dugs. Againe we reade that Mo­ses striking with his rod the hard rockes brought sorth water,Exod. 17.5, 6 [Page]and the rod of correction falling on the backe of stony-hearted sinners, most commonly mollifi­eth them to contrition, and of­tentimes bringeth forth a flood of teares to repentance.

SECT. 118. On the same.

THe stones that were appoin­ted to serue for the glorious temple of Salomon, 1. Kings. were beaten, were hewed and polished with out, at the quarry side, for that no stroake of hammer might be heard within the temple, and Peter tels vs that the Godly are chosen stones, to bee placed in the spirituall building, of God in heauen, where there is no bea­ting, no hewing, no sorrow, no tribulation: surely then it is meet for vs here in this life, in the hard [Page]quarrie of this sinfull world, to be cut and polished, and made fit for that glorious temple; and with all wee ought to bee most glad when we are thus handled,Psalme. Amos 4.1. for that it is a signe of our electi­on, to that most glorious house of Gods eternall mansion. Oxen appointed for the slaughter are suffered to feed at their pleasure, & so are Dauids fat Buls of Ba­san: trees that bring foorth no fruite, and are kept for the fier, are neuer beaten, and the sicke mā, that is past all hope of health is suffered by the Phisitian to haue whatsoeuer hee lusteth af­ter, when as hee whose health is not despaired, cannot haue that liberty graunted.

SECT. 119. We ought to reioice in troubles.

MEthinks how necessary it is to knowe, that all afflicti­ons come from a diuine and iust hand, wherefore they cannot be euill or vnwholesome, as many account them; Indeed crosses are verie troublesom vnto the weaknesse and frailtie of the flesh, yet if thou wilt behold their effect thou hast cause enough to bee merrie, to bee patient and con­tented therewith; The seafaring man, who althogh he be beaten most grieuously with stormes and tost verie dangerously with blustering windes, yet remem­bring the hauen smiles to him­selfe, and cleareth vp his dull and heauy spirits, if he thē reioyceth in the middes of those stormes beholding the hauen a recep­tacle [Page]only for his wearyed body, thou rather mayest (I think) re­ioyce, casting thy eyes on hea­uen, a sweet refreshing shoare for thine afflicted soule Its a most base and crauonish part to grieue for the want of any tem­porall benefit, what shall olde age make me sigh, shal pouertie make me mourn, shal sickenesse make me dispaire, or shal death it selfe make me affraid, no, no, he truely is no man that in this life is not filled with miseries, & hee is no Christian that cannot bear them, troubles are but flea-bitings, but alas wee vnskilfull worldlings, know not their ef­fect. Tell me then my soule what that soule shall obteine in hea­uen, which suffers crosses patiēt­ly here on earth, tell me my soule what shal there be cast vpon her.

Ecch. Honour.

SECT. 120 The reward of such as are patient in troubles.

ANd what can bee a greater dignitie then to be cloathed with the brightnesse of GOD, then to be indued with immor­talitie? and what can be a grea­ter grace or an higher felicitie to any soule, then to see God face to face, for his face is the ful­nesse of all beatitude, to see him that made both heauen and earth, to see him that made thy seife, to see him that redeemed thee, and glorified thee, for in seeing him thou shalt possesse him, in possessing him thou shalt loue him, in louing him, thou shalt praise him; for hee is the inheritance of his people, he is the possession of their felicitie, [Page]their reward, their crowne of glorie, in him our soules, shall finde all wisdome, all beautie, all riches, all delight, all goodnesse whatsoeuer, whatsoeuer deser­ueth loue or admiration or wor­keth pleasure and contentation. Briefly, in this kingdome, there shall bee ioy without sadnesse, health without sicknesse, life without labour, light without darkenes, felicity without abatement, all goodnesse without any euill; loe thus shal he be blessed that patiently indureth crosses, troubles and afflictions, their youth florisheth, and neuer wax­eth olde, life that knoweth no end, beautie that neuer fadeth, loue that neuer cooleth, health that neuer diminisheth, ioy that neuer ceaseth, a song of glad­nesse that neuer endeth, there shal we sing & reioice for euer, [Page]happie are they,Psal. 83. saith Dauid that liue in thy house for they shall praise thee eternally, there shall we sing vnto that blessed Trini­tie God the Father, God the sonne, and God the holy Ghost, we shall sing and cry Aleiluia, Aleiluiah, world without end.

Awake now my soule, rouse vp thy selfe and arise, call to thy friends and companions, that wee may all goe together and heare the spirituall talke, be­tweene Christ and his poore af­flicted members; make hast my soule, for I heare the comfor­table speeches of my redeemer, sounding in my eares alreadie.

A DIALOGVE BETWEENE CHRIST and his Church afflicted, by which wee may easily see, what Christ doth require of those, that suffer persecution, for his name­sake: and how they ought to behaue themselues in afflictions.


IN mee yee shall haue peace,Iohn 16.33. in the world ye shal haue affliction, but bee of good comfort, I haue ouercome the world.

Ecclesia afflicta.

Lord increase our faith.Luke 17.5.


Come vnto me all ye that are wearie and laden,Matt. 11.28 and I will ease you.


Master to whom shall we goe to els?Iohn 6.68. thou hast the words of eternall life.


Follow me.Mat. 4.19


Master I will follow thee whithersoeuer thou goest.Mat. 8.19


I am the good ShepheardIohn 10.11


We were as the good sheep going astray,1 Pet. 2.25 but are now returned to the Shepheard and bishop of our soules.


I am the light of the worldIohn 8.12.


Lord lighten my eyes, least they behold death.


I am the way.Iohn 14.6


Shew vs the way of thy truth,Ps. 119.33 teach mee O Lord the way of thy statutes, and I will keepe it vnto the end.


Blessed are ye that weep now.Luke 6.21.


The Lord shall wipe clean away all teares from our eyes.Reuel. 21.


Blessed are yee when men hate you.Luke 6.22.


If I should please men I were not the seruant of Christ.Gal. 1.10.


Blessed are the pure inMat. 5.8 [Page]heart for they shall see God.


Create in me a new heart O Lord.Psalme 50.


Blessed are they which suf­fer persecution for righteousnesse sake,Mat. 5.10. for theirs is the kingdome of heauen.


I suffer all thinges for the elects sake.2. Ti. 2.10.


Lay vp treasures for your selues in heauen.Mat. 6.20.


Our conuersation is in heauē Phil. 3.20.


Wo be to you when all men speake well of you.Luke 6.26.


Wee ought rather to obey God then men.Act. 5.20


Reioice and be glad, for great is your reward in heauen.Mat. 5.12


There is laid vp for mee the crown of righteousnes,2. Tim. 4.8 which the Lord shall giue me at that day.


My sheepe heare my voice,Iohn 10.27


If an angel of heauen preach vnto vs any other gospell,Gal. 1.8 let him be accursed.


I came not to cal the righ­teous but sinners to repentance.Mat. 9.13.


This is a true saving,1. Tim. 1.15. This is a true saving, and by all means worthy to be receiued that Christ Iesus came into the world to saue sinners, of whome I am the chiefe.


If any man will follow me,Mat. 16.24 let him forsake himselfe, and take vp his Crosse and follow me.


I am able to do all things through Christ,Phil. 4.13 which strengthneth me.


He that beleeueth in mee shall neuer die.Ioh. 11.26


I beleeue that thou art Christ the sonne of the liuing God.Iohn ib.


Whosoeuer shall humble himselfe as a little childe,Mat. 18 4. the same is the greatest in the kingdome of heauen.


Wee are vnprofitable ser­nants,Luke 17.10 wee haue done but that [Page]which was our duetie to doe.Iohn 6.32


My father giueth you the true bread from heauen.


Lord euermore giue vs this bread.John 6.34.


Whosoeuer drinketh of the water that I shall giue him,Iohn. 4.14 shall neuer be more a thirst.


Sir, giue me of that water that I may not thirst.Iohn 4.15


Feare not my little flocke.Luke 12.32


O Lord in thee haue I trusted, let me neuer bee confoun­ded.


Pray for them that hurt you and persecute you.Mat. 5.44


Lord lay not this sinne to their charge.Act. 7 60


Hee that loueth father or Mother more then hee loueth me,Mat. 7.37 is not worthy of me.


When my Father and my Mother forsooke me,Psal. 27.10 thou Lord tookest me vp.


I came not to send peace but the sword.Mat. 10.34


Who shal seperate vs from the loue of Christ?Rom. 8.35 shall tribulation or anguish, or persecution, or fa­mine, or nakednesse, or perill, or sword? &c.


Ye shall weepe and mourn but your sorrow shall be turned in­to ioy.Iohn. 16.20


I account that the afflicti­ons of this present life are not worthy of the glorie,Rom. 1.18 that shall bee shewed vnto vs.


Where I am,John 12.26 there shall al­so my seruant be.


I desire to bee loosed,Phil. 1.23. and to be with Christ.


Hee that loueth his life shall loose it,Iohn 12.25 and hee that ha­teth his life in this world shall keepe it vnto life eternall.


For thy sake are we kil­led all day long,Rom. 8.36 we are counted as [Page]for the slaughter.


If the world hate you,Iohn 15.18 yee knowe, that it hated me before it hated you.


If God be ou our side who can be against vs?Rom. 8 31.


The seruant is not greater then the Master.Iohn 15 20


Christ hath suffered for vs leauing vs an example that wee should followe his steps.1. Pet. 2.21


In my fathers house are many dwelling places.Iohn 14.2.


Wee know,2. Cor 5.1 that if our earthly house of this tabernacle be destroyed, wee haue a building giuen of God, an house not made with handes, but eternall in the heauens.


GOD sent not his sonne into the world,Iohn 3.17 that hee should con­demne the world, but that the world through him might be sa­ued.


Let vs therefore goe bold­ly vnto the throne of grace,Heb. 4.14. that we may receiue mercie, and finde grace to helpe in time of need.


He that beleeueth in the soune shall not be condemned.Ioh 3.18.


There is no condemnati­on to them,Rom. 8.1. which are in Christ Iesus.


All the haires of your head are numbred.Mat. 10 30


The Lord knoweth who are his.2. Tim. 2.19.


Ye beleeue in God,Iohn 14.1. beleeue also in me.


We beleeue & know that thou art the Christ,Iohn 6.69. the sonne of the liuing God.

FINIS Dialog.

SECT. 122. The true felicitie of this life and the false.

GOD hath giuen vs a true felicitie in this life, a true practick I meane, which is the continuall meditation on the Lawes of God,Psal. 1.1.2. though not a diuine and theorick which is els where; yet some men thinke pleasure with swinish Aristippus, some thinke honour, with vaine glorious Periander, and some thinke riches with couetous Midas; But how can this bee? when as gold and siluer are but the very excrements of nature, and found in the most barren and barbarous places of the earth; they cannot ease the grief of the bodie, much lesse then of [Page]minde: how againe can honour be the felicitie of this life being but a vapour soone vanishing, onely the breath of some mens mouthes?Iob. 7 Iob did not regard it when hee said vnto rottennesse, thou art my father, vnto dust and wormes, yee are my sisters and my mother. If any one then will bragge of the fame and renown of his auncesters, let him looke with holy Iob into their graues, and there hee shall see all honor and promotion of this life to be turned into a little loathsome stinking earth; And how then, beastlie Epicure, can pleasure be the felicitie, of this life? when as it killeth the soule, poysoneth the bodie, when as it is naught else, but scum of venerie, and a iakes receptable for all filth and beastlinesse, and then againe should dogges bee in as good [Page]estate as man, if pleasure should bee the happinesse of this life, nay, now in fine tell me my soule what is was, that brought on each wicked one of Israell, the Lords heauie wrath and sore displeasure?

Eccho. His pleasure.

And tell mee againe, what space of time may cast downe, all the flourishing robes of re­nowne, and vtterly deface the beautie of honour?

Eccho. One houre.

SECT. 123. The world is vnconstant, where­fore man must be constant.

THe world is full of change and alteration, here grieses hang ouer pleasures, here warre ariseth in the middest of peace, here securitie is turned into sud­den feare, here a friend is soone become an enemie, and here all our sommers pastimes are soone changed into winters threate­ning thunderclaps; the sommer turneth into winter, the day in­to night, youth into age, pros­peritie into aduersitie, and plea­sures into sorrowes, so that for riches we exchange pouertie, for health sicknesse, and for honour and renowne, contempt and dis­grace; nay in fine, this life is con­stant [Page]in nothing but in incon­stancie, it is constant in nothing, but that it is vnconstant in all things; Seeing then that this life is thus vnconstant and ful of mi­serie, mans heart must be filled with content, hee must learne with Paul to bee content with the state whereto hee is called,Phil 4.11. without grudging. This godly cōtent depending on the Lords will, is the onely sluice that staieth and stoppeth all the raging floods of misfortune; we know this, that there is no part of a mans life so close and secure, but that the feare of death may creepe in, that there is no mans life so fortified about with peace and happinesse, but that griefe now and then may shake and terrifie him, wheresoeuer a man hides himselfe calamitie will seeke him out, and still attend [Page]on him; here are many external and outward euils, which do in­tice and tempt vs vnto lewdnes here are also many inward and secret complaints of the consci­ence, many griefes, many cares, which in time wil exciccate and consume the body, yet a ioyfull and contented soule, like of sound & well headed waster puts them off all without any foile or ble­mish at all; such a cauellering spirit or resolute vnder Christs banner, cares not thogh strength be subiect to weakenes, riches to pouertie, health to sickenesse, fame to disgrace, or life to death.

SECT. 124. The tokens of a wise man, and contented.

EVery wiseman, hath conti­nually this thought in his heart, he thinketh that he fee­leth death, when as hee doth but onely heare thereof; hee supposeth that he smarteth with his brothers wants, when as hee doth but onely see them, hee doth as wel and as willingly en­tertaine the worlds crosses and calamities, as its ioyes and feli­cities; hee despiseth riches as well present as lost or absent, or those which hee knowes hee shall neuer enioy, he neither re­ioyceth at their presence, nor yet mourneth for their absence; hee thinketh Gods blessing nei­ther [Page]going away nor yet com­ming; hee perswades himselfe that all the earth is his, and that his is for all men, and whatsoe­uer hee hath, hee doth neither miserably keep nor yet prodigal­ly spend it, hee conceiueth this in his minde, that the friendship and societie of men must bee as the stones in an ouen, one must strengthen and vphold another; These are the signes of a con­tented soule,Sence. Epi. 96. thus to liue peace­ably, and tell this to all men my soule, tell them what will driue away all calamitie.

Ecch. Amitie.

SECT. 125. The praise of content.

BRotherly loue and content in this hard iron age, is the onely salue for all diseases. I am weake, but therewith con­tented, why then am I stronge, but not contented mith my strength, then am I weake, I am ignorant, yet contented with the portion of wisedome that God hath giuen mee, then am I wise, I am wise, yet would I faine know, Quod supra me est, that which is aboue my capaci­tie for to know, then am I foo­lish, I am a foole: I am poore, yet contented therewith, why then am I rich, I haue abun­dance, yet craue I more, then am I poore: Content to the [Page]weake and feeble is strength, to the simple wisdome, to the poore riches, to the slaundered praise, to the sicke health, to the aged, youth; to the afflicted comfort: nay what is it not? Its all in all. And now my soule, what shall I be gone? shall I bid thee farewell, and heere make an end with the worlds discon­tent?

Ecch. Yes, content.

I had thought to haue made my race somewhat longer, but seeing it is thy will I should end here, here then will I place my farthest post: good Eccho I say farewell, farewell, vntill wee talke againe, which God-wil­ling, shall not bee long first, if so bee that these our first buds that now spring, be not cropt or blited by some enuious brea­thing blast; which must hang on [Page]the good pleasure of God, and onely on his will depend.

Ecch. End.

Ile end, and now farewel my spirit.

Eccho. Here it.

Here yet, and yet too, you will haue the last I see, but yet withall, I pray, let mee also bid all those farewell,1. Tim. 4.1 2. Tim. 3.1. 2. Pet. 3.3. that are ene­mies to the base humours of this age, such as cannot well brooke or digest the lewd and filthie conditions of these latter times. So now once againe, my soule, I cast you on him that made you.

Ecch. Adieu.


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