Heraclitus, or, Meditations vpon the vanity & misery of humane life first written in French by that excellent scholler & admirable divine Peter Du Moulin minister of the sacred word in the Reformed Church of Paris ; and translated into English by R.S. gentleman.

Meditations vpon the vanity and miſery of humane life.

THE importuning diverſitie of worldly affaires, doth cut our time into a hūdred thouſand pieces. And every affaire doth take frō vs one part of our life, leauing vs no time, but that which wee gaine by theft; ſubſtracting ſome howers for to examine our ſelues in ſecret, & to entertaine our mind with religious thoughts. Theſe ſolitary meditations haue ſufficient in them to employ our wits. For the firſt ſubiect, which doth preſent it ſelfe to our pervſall, is a conſideration of the vanity, and miſery of humane life; not for to moleſ • vs any way, while wee are in it; but to prepare our ſelues to depart wel out of it. No man can aſpire as he ought to the future life, which doth not contemne this preſent Neither can any man contemne this preſent, which doth not wel know it. And the way to truely know it, is to remoue it farre from vs, to withdraw it frō our heart, and to baniſh it from our affection. For worldly goods being neere at hand do both dazell the minde, and diſtract the iudgement.

But let vs firſt enquire, before wee proceede, of ſome one that hath paſſed this way. King Salomon in the beginning of Eccleſiaſtes, entring into that meditation, doth write, that vanitie is moſt vaine, all is vanity. That great & mighty King, which had riches without example, peace without trouble, glory without envy, who was obeyed of his ſubiectes, reſpected of his neighbours, and raigned fortie yeares, which was a ſufficient time to cōtent his minde, in ſumptuous buildings, in multitude of horſes, in al varietie of ſtudies & ſciences; who had traverſed his Spirit through all the ſecrets of nature, evē frō the Cedar, vnto the Hyſſope; Nevertheleſſe in the concluſion of all, conſidering howe theſe ſweetes are confected with bitternes, how there is little cōſtācie in theſe things, how there is ſmal content in all this travaile, he makes this the cloſe of all his actions, That all is vanity, and affliction Eccleſiaſt. Cha. 1. 14. of Spirit. But before that Salomō had proved theſe things he learned that leſſon of David his father, which is written in the 39. Pſalme, True 〈◊〉 every mā is nothing but vanity; hee wal • eth in a vaine ſhadow, & diſquieteth himſelfe in vaine, he heapeth vp riches, & knoweth not who ſhall gather them. Let vs therefore according to the rules of ſuch excellent men, enter into that meditation, and taking that raſor out of their handes, make an Anatomie of our ſelues. There is no diſcourſe more ſerious thē that which treateth of vanity. Nor contemplation more high then to reaſon of our owne infirmities: ſeeing by that meanes man contemning himſelfe, is elevated aboue himſelfe. This vanity linked with miſerie, is to be conſidered, firſt in the Nature of man; ſecondly in his actions; & thirdly in his thoughts and deſires.

The vanity of the Nature of man.

FIrſt to ſpeake of mā in his originall; The moſt noble The birth of Man. of them, yea if he be the ſo • ne of an Emperor, doth rece • ue his forme betweene the two baſeſt excremēts of Nature, & there he is nouriſhed for time with the moſt impure bloud of all. He is there ſubiect to be bruiſed by the leaſt fall of his mother, or ſti ••… d by the ſavour, which proceeds from an extinguiſh • d Lampe; his birth is ſhame ••• , in ſo much that womē bl ••• to bee publiquely ſeene 〈◊〉 childbed. It is alſo reputed an honour to kill a man, & therfore Duells adde to one much reputation; becauſe as it is 〈◊〉 ſhame for a man to be borne into this world; ſo it is an honour to ſend him out of it. A manifeſt proofe that the life of man is evil, ſince that it is ſo great a diſhonor to beget it, and a greater glory to deſtroy it; ſeeing that alſo hee doth begin his life with ſorrow, and beeing borne immoueable, tumbleth into his owne filth; whereas other living creatures, are no ſooner out of the wombe, but they fal on their feet, and are ready to goe, nor out of the ſhel, but they run for meate. He againe is borne vnto ſuch neceſſity, that he is compel'd to gaine his own liuing with the ſweat of his browes, whereas other liuing creatures doe find all things ready prepared for thē, man only hath need of habiliments: for hee which is the moſt noble in the world, is aſhamed to ſhew his nakedneſſe, & therefore hideth himſelfe vnder the ſpoiles of other Creatures. Hee is ſubiect to more maladies, then all the Beaſts together; to which the obſcureſt fogges or evening dew doe no hurt. They neuer bleed at the noſe, although they goe alwaies declining toward the earth; They are ignorant what the Catarre, Calcul, & diuers ſorts of Agues, meane: Man only is capable to diſcerne theſe differences, and to feele their effects. For if there bee any beaſts which are more afflicted with diſeaſes, they are ſuch that liue limited within the precinct of ſome houſe, & ſo receiue it by Cōtagion.

But ſome will obiect, that man hath reaſon aboue the beaſtes, which is indeed the reaſon of his tormēt, in winning him to practiſe dangerous, & pernitious deſignes: to be ſubtill in contentions, to winde himſelfe into other mens affaires, & being once ſatisfied, to ſtirre vp an artificiall appetite, and a deſire to drinke without thirſt. I am ignorant what the reaſon is, but we are much more ſenſible of ill then good, and that griefes doe more diſturb vs, then pleaſures can content vs. Scarce can we thinke of an abſolute health, but ſome torment or other doth preſētly poſſeſſe vs, as the Toothach, or paine in the fingers end One drop of Gall will diſtaſt a whole veſſell of Sweetes: How much then of happy fortunes is required, to digeſt one affliction?

The vanity of man in his Actions.

MAn being borne ſo Infancie. poore, and baſe into this world, how many years ſteale from him before he receiue ability to cōduct himſelfe? How long, and laborious is his inſtruction? What time is conſumed, while hee trembleth vnder Maſters, for to gaine vnprofitable words and ſome little ſuperficiall knowledge? Alſo who doth not diſcerne in this part of his age, an vntoward perverſitie, a contradicting humour, and in one Infant ſpirit, all the vices of man, as buddes, and graines of ſome future infelicity? The onely meane to appeaſe children, is to correct ſome one before them. If any doe but touch one of their toyes, they overturne al the reſt for deſpite. The loue and reſpect which they giue to ther poppets are eminent ſeeds of Idolatry. Such are the infants, that are begotten of the beſt of mē: a graine of corne well vſed in growing produceth ſtraw, a mā circūciſed begetteth an Infant vncircūciſed. Therfore you may know by the perverſity of your childrē, the image of your corruption.

After mans infancy followeth Youth. his youth, which is an vnbridled humour; a violent heate, that provoketh him to vndertake things vnfit that leadeth him into al dangers, and that induceth him to reiect all inſtructions. O how many men doe wander in this way? How many perſons in this age are corrupted with too much pleaſure, lulling themſelues a ſleepe in the lap of ſuch, that ſeeke to ſtrangle them? O traitreſſe Dalilah, which ſeekeſt by thy inticing flatteries to deliuer vs to an enimy far worſe thē the Philiſtins, which is the Divell himſelfe! Such pleaſures are like vnto guilded pils; which vnder their external beauty include bitternes. They are alſo like vnto freſh Rivers, that end their courſe in the ſea, looſing their ſweet reliſh in an Ocean of ſaltnes. True zeale cannot flouriſh vnder ſo nice and delicate a government; nor cā the perfect knowledge of God, (which is a celeſtiall guift) be ſubiected to the belly, it cannot remaine amongſt ſwine that habitatiō is only agreeable to the Divell; who b •… the permiſſiō of Ieſus Chriſt hauing entred into a hear • of ſwine, compelled them to runne headlong vnto thei • owne ruine, and who (as it i • recorded in the holy writ nouriſheth prodigall childr •• with the huskes of pleaſure inſteed of their parēts brea •• ▪

This heat being ſomwha • Ripe age. allayed by age, and man no • come to his maturity, behold other vanities, which a • tend on him, although no altogether ſo violētly ſcho • ching; yet more opinionated, & troubleſome. For the comes irremoueable care domeſtique troubles, the knowledge of husbandry, contentions in law, and the labour of painefull Mechanique Arts, all to the end, that he may gaine ſomwhat for his children, who ſucking from him al that he hath it may bee, is onely requited with ingratitude, & reproch. Theſe infelicities are the occaſion, that man is alwaies wearied with the things preſent, deſiring onely things to come, & continually endeavouring to catch at ſōewhat that is already eſcaped; whereas if by chance they obtaine it, it diſſolveth to nothing, as it is in their handes, or if they enioy it, it yeelds no contentment, nor doth any way appeaſe their fear, or ſatisfy their deſire. This evil • hath many inconveniences.

There are many men, Couetouſneſſe. which will hazard their life to win a little mony, that is to looſe their being, for to gaine the meanes to bee which miſſe the end, to obtaine the acceſſories: As he which ſelleth his ſword to buy a ſheath: or his horſe to haue ſome provender: and to gaine worldly pelfe, not to ſerue his occaſions, but rather for himſelfe to ſerue it; to haue riches as one hath a feauer, which doth more often poſſeſſe the grieued then the grieued it. To bee like vnto a greedy dogge, which lying vpon hay, and not eating it himſelfe, will ſnarle when any other commeth neere vnto it. O miſerable people, that liue poorly to dy rich! that are moſt couetous in their declining age, which is to prouide for a tedious iourney, when it is euen finiſhed! But a man that feareth God, for to avoid ſo great an inconuenience, will conſider in himſelfe, what is the worth, and eſtimation of ſuch droſſe; and will conceipt, that the Divell is the only giuer of theſe things, & and ſeducer of mindes from true piety, and the diuine knowledge of the Almighty, who ſheweth vs what eſtimation wee ſhould haue of riches, in giuing largely to the wicked, within whoſe breaſts it doth fall, as a purſe into a ſtinking privie. Ieſus Chriſt doth giue vs an example, what repute is to be held of it, in committing his purſe to Iudas, when as he gaue his holy ſpirit to his faithfull Apoſtles. And if he had thought wealth to haue bin the true felicity, no queſtiō he would haue gathered it more abundantly: but hee had not ſo much where to lay his head on. He hath willed vs to honour poverty by his example. And the great King of Luk. 9. the worlde will deſpiſe all things, that ſhall intice vs to affect the contrary. A little wealth will ſuffice vs to liue well, and leſſe to die happily: godlineſſe with contentment is 1. Tim. 6. a great gaine; wee are come naked into the world, & naked ſhall wee goe out: peacable pouerty is much better then troubleſome riches. But mā is ſo fooliſh, that he had rather draw water out of a great diſturbed riuer, with difficulty and perill, then frō a little cleere brook with facility and eaſe; had rather take a great maſſe of gold vvith torment, and danger; then a little with peace and ſecurity; and in fine, hee will be nothing the more ſatisfied. Moreouer he oftē thinketh that to bee loſt, vvhich was neuer gained by him: this kind of auarice is alwaies linked vvith enuie. If peradventure a mā loſe his worldly fortunes (according vnto that vvhich Salomō ſaith that Prou. 23. 5 Riches taketh her to her wings) it doth ſomtimes diſtract humane ſenſe, for to ranſake a couetous perſon, is to flea his skin frō his body, to take from him his riches, is to depriue him of his heart, ſince that ſuch doe vvholy deuote both heart and affection to their vvealth. The faithfull conſidering theſe things, wil ſay vvith the wiſe man, that This is alſo a vanity & affliction of ſpirit.

Like to this former vanity, Ambition. is that of thoſe, which aſpire to honour, & greatnes, with an extreame deſire. Amōgſt that multitude of people, which preſſe themſelues in mounting vp, thoſe that follow, endeuour to march vpō them, which go before: and at length three partes of them, being driven to ſtay behinde, ſwell with envy, and griefe at the reſt; when as thoſe that haue attained to the height of honour, drawe vp after thē their ſcaling ladders, fearing that otherwiſe, ſome by aſpiring might parallel their worth. But oftentimes when they haue poſſeſt thēſelues with theſe dignities, they are like vnto Apes which having once climbed to the top of a tree, or houſe, doe ſit and make ill fauoured faces at paſſengers, & retaine the people to gaze at their moppes: For then ordinarily their weakneſſe doth encreaſe, and their vices growe eminēt; in ſo much that they finde more care, and feare in that ſtate of greatneſſe, then whē they were moſt meane. The higheſt boughs are moſt ſhaken by the winde, and the points of ſteeples moſt beatē by ſtormes, & lightening. A man hath leaſt minde to ſleepe in beds of ſilke embrodered with gold. The greateſt feare of poiſoning is at Tables furniſhed with variety of delicate diſhes. Whereas on the cōtrary, it hath not beene heard, that any hath received hurt out of woodē cups. After an innocent travell, ſleepe ſeemeth pleaſing in a bed of ſtraw. This is alſo a vanity, and affliction of Spirit.

Aboue all that vanitie, The life of Courtiers which corruption doth continually attend, there doth appeare in Princes Courtes a certaine noble captiuitie; where vnder the colour of greatnes, is the higheſt ſervitude, & thoſe gilded chaines, that fetter mens mindes. He which wil liue here, muſt alwaies be maſked, & prepared in one howre, to cōvert him ſelfe into twentie ſeveral ſhapes, to entertaine manie ſervāts, but no friends. There innocency is accoūted meere ſimplicity, and to affirme anie thing, is to diſproue the ſame. There are two ſorts of people in Court, which hate one the other, each knowing of it, notwithſtanding there is alwaies an emulation betweene them, which ſhould firſt attēpt any point of honour, to do the other ſervice; and bee the laſt that ſhoulde end it. But ſuch ridiculous complements, are like vnto Antike actions. Envy which doth ſupplant, and deceaue his neighbour, or that doth ſnarle in ſecret, is there perpetually, and to appeaſe it there is no way but by miſerie. Vices & degenerat actiōs are eſteemed amōgſt Courtiers, as precepts, and part of their compoſition. Not to be corrupted by them, there requireth more faith then a graine of Muſtard ſeed. As Crowes builde their neſts in the higheſt boughes, ſo doth the Divel amongſt the higheſt of men, where ſpreading his wings, hee clocketh for his little ones, which are his vices; becauſe there they remaine, more expoſed to the ſight, and never appeare but vvith authority. There alſo ſhall you ſee Cavalieroes, which out of their gallant diſpoſition will kill one the other vpon the interpretation of a word; a manifeſt cō feſſion, that their life is not much worth, which vvill ſell it ſo good cheape. Notwithſtanding theſe kinde of men that are in ſuch occaſions ſo valiant, doe flie away, vvhen they ſhal ſuffer any thing fo • Gods cauſe. Surely manie ſuch are required to make one good Martyr for the holy Goſpell. O how ill doe they vnderſtand the precepts of honour! This is alſo an vnhappy life, & extreame vanity.

To this alſo there is linked the vanity of another ſexe. The vanity of women. For the moſt part of womē are vaine, not only out of weaknes, & example: but alſo by expreſſe profeſſion. All their ſtudy is howe to eſtabliſh vanity, and about this they haue great ſtrife, and emulatiō. For amongſt thoſe worldly luſters, you ſhall ſee women corrupted with delicacies, ſubiecting thēſelues to faſhions, and aſpects of others, looſing the vſe of their feet, by pleaſing their fancie vvith too much neatnes, imploying the fourth part of their life, in attiring themſelues: wearing haire bought out of Tyre-womens ſhoppes, painting their faces, Idolatrizing their owne bodies, yet nevertheleſſe crucifying thē with a iuſt puniſhmēt, ignorant of all things, yet ſtudying to ſpeake vvell, viewing thēſelues in a looking glaſſe a thouſand times in a daie, & calling conſultations vpon: particular haire. Poore creatures, who in altring the colour of their haire, & adding ſomwhat to their height, by extraordinary ſhooes, would diſprooue the ſaying o • Chriſt, & that he vnderſtood little, when he ſought to verifie, that man could not mak • Mat. 5. 36. 6. 27. one haire white or blacke, no • adde one cub it to his ſtature. Make but a collection of the time, that a curious woman doth ſpēd through al her life in dreſſing her ſelfe, and you ſhal finde, that it is more thē a fourth parte of her age: This curioſity hath ſome affinity vvith ſervitude. Who amongſt them will apply ſo much time in doing good works? And how commeth it to paſſe, that thoſe habits, which were giuē vnto mā for to hide his ſin, are now converted into ſin it ſelfe? What is the occaſion, that that vvhich God hath ordained to cover mans ſhame; ſerues novv to ſet forth his glorie? That that vvhich was an argument of humility, is novv become the matter of pride? There is nothing ſo contrary to the will, and glory of God, as that vaine vanity. For a womā that hindereth the going of her owne feet, by wearing ſuch nice, and high pantoffles, hovv cā ſhe fly avvay into a ſtrange coū try for Gods cauſe? A fleſh that is ſo delicate, how can it endure to take reſt, being impriſoned for the teſtimonie of the divine Goſpel? A woman which by reaſon of her painting cannot tolerate the heate of the Sunne, how can ſhee then endure the fire for the ſacred word of God? Obſerue our preparatiōs to ſuffer afflictions, & pervſe our apprētiſhip to Martyrdome; and in the end you will find that Salomon hath not ſeene ſuch things in his time, and that The vanitie of vanitie, vvhich he ſpeakes of, is inferiour to the vanity of this age.

But novv behold another O • pettifogging ſtrifes in law. ſort of vanity, vvhich doth much vexe and trouble man. A roaring, crying, & turbulent vanity, vvhich is armed vvith ſtings, & couered with ſubtility: vvhich emploieth al the beſt part of mans life in petifogging ſtrifes, and amongſt the controverſies of importunate proceſſe. Doe but enter into ſome greate Hall, or place of pleading, you vvill admire at the confuſed murmure, the corrupted diſcipline, the weariſome courſes, and contentious humours, & vvill truly perceiue that in carriage of all theſe things, there is no mention of God, vnleſſe perchance inſvvearing. And that there in the meane time, vvhile that two perſons doe conſume their eſtates, to gaine a proceſſe, commeth a third & beguileth thē both of the prey, and oftentimes their charge in follovving, ſurmounts the principall. O hovv many mē doe liue by the loſſe of others? How many would faſt without riches, if all thoſe that endevour to conſume one the other, ſhould but enter into familiarity & friendſhip? I doe thinke that God doth perceiue this confuſed & murmuring multitude, in the ſame faſhion, as vve doe ſee a litle hillock ful of Ants, running togither pell mell, vvithout order, or reaſon.

This is alſo a great vanity and affliction of Spirit.

Some one it may bee knowing theſe things to bee true, vvill ſay neuertheleſſe, that there is in humane life ſome honeſt ſtudy, ſome laudable knowledge, and many ciuill, and religious vertues, vvhich cannot be compriſed vnder vanity, but deſerue to be much eſteemed. In this opinion doth principally appeare the vanity of mans ſpirit: for if the beſt of humane actions bee but vaine, how much more is vanity it ſelfe? Let vs firſt begin to examine ſtudies and ſciences.

In this our moderne time Of the knowledge of the tōgues learning is onely reputed to be the knowledge of languages: & thoſe that are learned, doe buſie themſelues to finde out hovv the Romiſh vvomē did ſpeake two thouſand yeares ſince, how the ancient Romaines did apparel themſelues, how people did then affect Comedies, & to refine ſome Lattine or Greeke words, that are now growne out of vſe by antiquity. This kinde of courſe is to vſe a golden ſcepter for to take vp dong, to employ the vnderſtanding, which ought to flouriſh in one, to ſome baſe occupation, & to make a feaſt of nothing, but ſauce. For the knowledge of theſe things is only profitable to ſeaſon, no vvay good to nouriſh. Alſo there are ſome, that when they haue attained olde age, doe then ſearch for vvords, when they ſhould haue the things. Many there are alſo, that begin to read grammar, vvhē they are come to vſe ſpectacles. They learne rules to ſpeake eloquently in Latine, vvhen they are barbarous in their owne natiue language. So that their life is a continuall incongruitie. Of learning and Phyloſophy.

Phyloſophy and the ſciē ces haue many thinges not only more high, but alſo harder: like vnto pine aples in the higheſt parte of a pine tree, vvhich many ſeeking to obtaine, doe fall in climbing for them, vvhereas others doe breake their teeth that ſtriue to open them. Such is this learning, that as it indueth a man vvith much knowledge; ſo alſo it addeth vnto him more care and trouble of minde. For Salomon ſaith, that hee which doth augment his knowledg, doth but increaſe Eccl. 1. 18. his ſorrow. Ignorance is neuer vvithout ſome commodity▪ and in concluſion, when vve haue gotten all the precepts of this knowledge, it extends it ſelfe not far, and is of ſmale vſe: For man cannot by all his Philoſophy attaine to the perfect knowledge of a ſmall fly, or gardē lettice, much leſſe of his owne compoſition. We deſire to trauerſe our ſpirits through all things, but remaine ſtrāgers to our ſelues. We vvill knowe much, and performe little. To ſpeake more properly, our ſtudy is no labour, but rather an idle action, vvhich doth torment vs vvithout any hope of aduancement: Like vnto the Squirrells, that runne continually vvithin turning Cages, thinking to get avvay, vvhen as after al their paines taking, they ſtill remaine in the ſame place. We learne little vvith great paine, and that little doth ſcarcely amende our imperfections, but rather oftentimes addes more to them. One drop of wiſdome, guided by the feare of God, is more vvorth then all humane learning. For what doth it profit a Lawier in taking paines to gaine the proceſſe of another, if hee himſelfe be at variance with God? What commodity reapeth a Phyſitian, to iudge of another mans health, if he himſelfe be not as yet reſolu'd to feele the pulſe of his owne conſcience? What good is it to any, that haue learned the ancient hiſtories, if they be ignorant of thoſe things that paſſe in this time? Or to haue learned by Aſtronomy the motions, and influences of heauen, if they knowe not the meanes how to come thither?

There be ſome, that vndertake Of Travailers & Pilgrims. long tedious voyages, gaining many hoſtes, but few friends, promiſing to learne much in their iourney, whē as oftentimes they returne more fooliſh then thy went: and perchance hauing circuited the earth, doe ſorrowfully bequeath their body to it, for a concluſion to their perfected reſolutiōs, as flies when they haue paſſed many times round about the candle, at length enter into the flame. After they haue ſeene ſo much land, there only requires a handful for to couer them. With this vanity are they iuſtly afflicted, which make long voiages toward ſome Saint, for to deſire that they may get children, when it may bee at their returne they finde that ſome officious neighbour hath diſcharged them of that care. This is alſo a vanity and affliction of Spirit.

Perchance our ciuill vertues Of Civill vertues. haue ſome thinges that are of more cōſequence. But here out of this alſo doth bud another vanity, ſeeing that thoſe vertues haue no motion, but by vices. For choller giues an edge to valour, Cowardice doth make a man to be more circūſpect, and wary. Ambitiō, Auarice, & Enuy, are as ſtings to ſtudy, & Induſtry. The feare of an ill report in many womē is the cauſe of Chaſtity, many are ſober out of a couetous humour, others for neceſſity; friendſhips are contracted, either for the deſire of pleaſures, or for the hope of profit, the firſt being no otherwiſe then a paltry brokery, nor the laſt thē a marchandiſe. Religiō it ſelfe doth often ſerue for a cloake to ſuch couetous perſons: for many followe Chriſt in the deſert onlie to haue breade, Ioh. 6. 26. which is to ſubiect their vnderſtanding to the belly, and the chiefe of vertues to the meaneſt of vices, but I knovv not which is worſe, either to fly away from Chriſt, or to follow him for gain: to ſerue him for mony, or to ſerue the Diuel for nothing. Whether it doth ſeeme moſt iniurious and ignominious towards God, either to leaue his Sonne Ieſus Chriſt, or in following him, wrong fullie to make him a vallet to our concupiſcences. What can theſe vertues then bee that march vnder the Pay of the Deuill? Surely this is alſo a great vanity and manifeſt corruption.

Wherfore ſome (not perceiving anie thing in the worlde which is exempted out of this vanity, & that vices & impiety haue infected all ſorts of eſtates and conditions in humane life) doe thinke to wreſt themſelues out of it by cōfining their bodies to ſome deſert, and condēning their minde to a perpetual care, where being ſecluded frō all company they liue in continuall ſilence, never ſpeaking but with God and themſelues. This ſolitarie humour in manie doth proceede from a brutiſh cō ceipt, in others from a weake ſpirite incapable of humane ſociety, in others frō an ambition to be remarkeable for ſome extraordinary profeſſion, and in others out of diſcontent & envy, that they are wearied in ſwimming againſt the current of this worldly ſtreame, and in having received all things ſtil contrary to their deſire; Notwithſtāding I do not doubt but that there be ſome which doe embrace this ſort of ſolitary life to baniſh themſelues from the vices of this world, & to ſerue God with more liberty. But ſuch are much deceiued who willing to forſake the world do returne farther into it by other meanes, and are aſſaulted by worſe tēptations. For then paſſionate griefes, curious cogitatiōs, peeuiſh Idlenes, Hypochondriacall humours, diſpaire, preſumptiō, and ſelfe admiration doe inſenſibly glide into mēs ſpirits vnder the profeſſiō of an extraordinary ſāctity; all which do render the ſpirit diſcontē ted of an inſolent melancholy and preſumptuous devotion, which oftētimes degenerateth into madnes and want of ſence. A ſolitary man in the extremitie of his griefes and ſadnes hath no bodie to comfort him, & comparing himſelfe with none other but himſelfe, hath this conceipt, that he is ſome excellēt thing. But then luſtful deſires do doubly burne within him. For mā is of this nature that hee thinketh thoſe thinges moſt beautiful which are fartheſt remote from him. So Saint Hierome being in the St. Hi • rome in his epiſtle to Euſtochium. midſt of a deſert, & in his greateſt abſtinency doth confeſſe that his minde was then amongſt the dances & Ballads of young maides, and that he did burne with incontinency and deſire. Beſides the Devill following Jeſus Chriſt in to the deſert doth plainelie ſhew that hee did iudge that place moſt convenient for temptation. Then if the Son of God was aſſailed by the Devil in the deſert, how ſcapeth an Hermite or ſecluded perſon that can neuer be exempted? Therefore the ſureſt way for a man is to ſeperate himſelfe from the world, not with his feet, but with his affection, to expel it altogither from him, and his heart, fearing otherwiſe that departing frō this world, notwithſtanding hee carrieth it with him. For as it is poſſible to be worldly & vicious liuing far from the world: So is it poſſible to leaue the world with out flying into a deſert, & to liue alone in the middeſt of company: To bee within a Court or Pallace ſpectator of vanity and troubles, without participating of them: & in the midſt of a babling multitude, to talke only with him ſelfe, and to entertaine his thoughts with God: And in the meane time to employ his endeauors to the edification of the Church, ſtretching out his hand to the Erroneous, for to reguide thē into the right way of Salvatiō, rather then to hide his Talēt in the earth, and to cut himſelfe cleane off frō the body, and all civill ſociety, as an vnprofitable member. So did the Apoſtles and thoſe glorious lampes which haue enlightned the Church of God, and which ſhine to this daie amongſt vs they being dead. I know wel that the opinion of Ariſtotle in the beginning of his Politiques is true, that He which is of a ſolitary di ••• ſition is either of a moſt divine, or very baſe ſpirit: becauſe that hee doth eſtrange himſelfe from all ſociety, either for that hee hath vertues more then humane, or that he is ſo contemptible and meane in reſpect of man, that he is vnworthy to approach neere him: But let him knowe which doth affect ſolitarines, becauſe hee doth ſurpaſſe all men in vnderſtanding or vertue, that he ought to repell that humour, and to condeſcend by humility and meekeneſſe to the imperfections of others, labouring for the good of the Church or Commonweale, either by worde or worke. For what are al thoſe perfections any more then ſhadowes & obſcure traces, of thoſe perfections which are in Ieſus Chriſt? Notwithſtanding he tooke vpon him our ſhape and converſed amongſt men, that there by he might ſaue them, and win ſoules to heauen. Therefore to conclude this point; Jf to fly from the world be a vanity, how much more to follow it? If vices and torments doe harbor in the deſert, how much more in preſſes and throngs of people? Truely if vanity bee in euery place, let vs ſay that All is torment and affliction of Spirit.

But in the meane time that Old age. Man is buſied about all theſe vaine conceipts while hee is puſhing • ime with his ſhoulder, endevouring nothing al daies of his life but to riſe, & to go to bed: to apparel himſelfe, & to make himſelfe vnready: to fill his belly, & to evacuat his ſtomacke: Which is no more then a Circle of the ſelfe ſame importuning occupations: much like vnto a Millers horſe that alwaies treads one compaſſe: While hee is thus buſied with ſuch occaſions, beholde olde age ſtealingly arriveth, to which few do attaine, and all deſire. But if any doe peradventure gaine that time, they deſire to haue it prolong'd to the vtmoſt. This age (being as grapes which haue loſt their iuice, and as the ſinke of mans life) is without queſtion the moſt vnhappy for thoſe men that are worldly: as on the contrary it is the moſt bleſſed for ſuch as are godly. For worldly men in this age are doubly poſſeſſed with waywardneſſe; their feare and diſtruſt doth encreaſe; their iudgement waxeth weake, and begins to diminiſh: Wherefore wee doe wrongfully call a melancholy humour, wiſedome; or a diſability ſobriety, becauſe oldneſſe leaueth not pleaſure, but pleaſure leaueth it. And therefore hee doth vndeſeruedly complaine that the time & manners of men are chāged into worſe, while nothing is changed but himſelfe. For in his youth all things pleaſed him, if they were neuer ſo bad; in his old age all things diſliked him, if they were neuer ſo good; Like vnto thoſe which being in a ſhippe thinke that the baukes moue, vvhen it is onely themſelues. It is alſo a vice incident to this age for to ſpeake much, becauſe they are no more able to performe any thing; and that they think alſo thēſelues moſt fit to propoſe precepts to youth, and to declare thinges of time long ſince. Like vnto a declining ſtate (as that of the Romaine Empire) where there are manie talkers, but few valiant: & not much differēt from the aged time of the world, where are many curious diſputers, but few of the true religion. In this age alſo doth encreaſe the loue of wealth, & earthly cares doe ſummon new forces againſt man; hee waxeth all gray, and every thing in him beginneth thē to wither, onely his vices excepted. That ancient man of whom the Apoſtle maketh often mentiō, being ready to dote, waxeth not olde in worldlie age, but then is hee in his full vigour. He then fore-feareth approaching death, and holdeth his life like vnto an Eele which ſlideth away. In the meane time he determineth of tedious deſignes, and heapeth vp riches as if death ſtoode a far off, and durſt not appeare: Thē man hath leaſt feare to die when nothing of worth remaineth in him, but the very leeſe & dregs of life. Then doth hee prepare himſelfe leaſt to gaine the future bliſſe, when age forwarnes him, & every gray haire doth ordinarily advertiſe him: yea many times death takes for a gage one part or other of our body, as an arme, or eie, or legge to ſerue for an advertiſement that he will very ſhortly fetch the reſt. For old mē are affianced to the earth by a long vſe and habit: notwithſtanding they are vnwilling to go to it, whē nothing remaineth in them but euill. This is alſo a vanity and great griefe of Spirit.

In concluſiō of all this vnprofitable & weariſome travaile, Of death. behold the approach of death, before they haue learned to liue, much leſſe to die. The moſt part of thē being taken out of this worlde before they know to what end they entred in. They vvoulde willingly prolong the date of their life, but death admits no compoſition: for it hath feet of vvool, but armes of Iron: it commeth inſenſibly, but having taken once holde it never looſeth her prize. To this pace or ſtep man commeth ſo ſlowly as poſſible he can: For if a ſhip ſhould ſinke amongſt the waues two hū dred leagues from land, notwithſtāding every paſſenger would ſtriue to ſwimme: not with an intent to ſaue his life, but to repell death for ſome minutes, and to render nature her laſt inevitable tribute. Every mā trembleth at this paſſage, and laboureth to ſettle himſelfe here. The ſole memorye of death, mournefull funerals, and the reading of Inſcriptions engrauen on ſepulchres, doth make the very haire to ſtare and ſtand on end, and ſtrikes man with an horror and apprehenſiō of it. Some repreſent death terrible to the aſpect and deprived of fleſh, others conſider it with compaſſion mixte with dread. Some particular man which not long ſince was clad in ſilke and ſhined vvith Diamōds, is now aſſaulted with troupes of wormes, and breathes foorth intollerable ſents, while that his heire doth laugh in ſecret, and enioyeth the fruit of all his labour, which he himſelfe never enioyed. And never theleſſe in this his very duſt and corruption doth appeare an ambition, and pride doth reſt it ſelf within his tombe. For then behold ſtately Sepulchers, ingraued ſtones that report ſome famous actiōs, and proud titles vpon his tombe ſet out with falſe narrations, to the end that paſſengers by may ſay, Here lyeth a goodly ſtone & a corrupted body, Surely this is a vanity of vanities, and one extreame vanity.

But all theſe are as Roſes Of Hell. in reſpect of the Thornes which follow: for the vanity and trauaile of this temporall life is a happineſſe in regard of the torments of eternall death which doth ſwallow the moſt part of men. It is a large way which leadeth to perdition, and few do find the way of ſaluation. Death commeth here to leuy ſouls for hell, and doth enroule great and ſmale, learned and ignorant; rich and poore; yea many which are eſteemed holy, and liue couered vnder the cloake of hypocriſy, to the end that they might goe to hell with the leſſe noiſe, and not be ſtaied by the way. This Hel is a place of flames, and yet there is perpetuall darkneſſe, where ſoules doe wax olde and yet neuer die; and where they liue continually to dy; where they burne without conſuming; where they mourne without compaſſion, are afflicted without repentance, where torment is without end, and paſt imagination. There the vnhappy rich man, which refuſed to giue poore Lazarus a crume of bread, doth now begge of him a drop of water, although whole riuers be not ſufficient to extinguiſh his heate. What if the Roddes that God doth puniſh his Infants withall, doe ſometimes make them almoſt diſpaire, and euen curſe the day of their natiuity, as Iob and Ieremie did? What Iob. 3. 1. & 3. Iere. 15. 10 are thoſe afflictions that hee doth oppreſſe his aduerſarie withall? It is a horrible thing (ſaith the Apoſtle) to fall into Heb. 10. the hands of the liuing God. For becauſe hee ſaith in his anger, as it is written in the 32 Chapter of Deuteronomie, I haue lifted my hand toward heauen, and ſaid, I am the euerliuing God; If I whet my glittering ſword, and mine hād take hold on iudgement, I will execute vengance on myne enimies, and will reward them that hate me. Praiſed be God which hath deliuered vs, and drawn vs from that burning furnace of hell by his ſonne Ieſus Chriſt, who (as St. Paul ſaith to the Galatians) was Gal. 3. reviled for our ſakes: and hath called vs out of perpetuall darkneſſe to his meruailous light. 1. Pet. 2. 9. Is it poſſible for vs to bee ignorant what that torment is, and not knowe how much he hath ſuffered for to retaine vs in feare, and to make vs knowe the greatneſſe of the grace of God, & the excellency of our redēptiō in Ieſus Chriſt his ſonne, who is alſo God eternally bleſſed?

This whole precedent diſcourſe How God fruſtrateth our deſignes. hath led vs through all ages, and through all the moſt ordinarie conditions of humane life, yet in this voyage we haue knowne no thing but vanity and torment of Spirit. And it hath chiefly appeared, when we haue caſt our eies vpō the diuine providence of God; which doth from the higheſt heauens view all the actions of man, not as an idle ſpectator, but as a wiſe conductor and iuſt iudge. And there frō aboue he laughs at the deſignes of great men, and fruſtrateth their enterpriſes, deſtroyeth their tonges and ſpirits of Babylonian builders, ruineth their greatneſſe, & breaketh their Scepters into ſhiuers; teaching man that hee is nothing but duſt, and his wiſedome but meere blindneſſe; To the ende that hee may learne to contemne the worlde, and tranſport his hopes from earth to heauē, and that hauing ſeene ſome beames of this terreſtriall ſplendor, which vaniſheth as lightning, he doth ſaie with St. Peter. It is good that we bee Luk. 9. 33. here, let vs make our ſelues here Tabernacles. Happy is that man which hauing well knowne the vanity of this world doth retire himſelfe towards God: that he being in a ſure hauen a farre off, & that being vnder his ſhadow as vnder a ſure couered place may contemplate the ruine of the vvicked, the inſtability of their deſignes, the folly of their hopes, & the effects of the iudgement of God. Therevpon the Prophet Dauid in the 92 Pſalme ſaith alſo O Lord how glorious are thy workes, and thy thoughts are very deepe.! An vnwiſe man knoweth it not, and a foole doth not vnderſtand this. When the wicked grow as the graſſe, and all the workers of wickedneſſe doe floriſh, then they ſhall be deſtroyed for euer. It behoueth vs here to note carefully that this Pſalme is entituled A ſong for the ſabbaoth day. For by it he doth advertiſe vs that this meditation requireth a quiet and reſting ſpirit which beeing reſtrained from the preſſe of humane actions doth range it ſelfe into the houſe of God, according to that vvhich hee ſaith in the 73 Pſalme, vvhere hee doth confeſſe that the proſperity of vvicked men hath offended him, and that hee could hardly digeſt it, vntil that hee had entred into the ſanctuary of the Almighty, and conſidered the end of ſuch men. For to vnderſtand vvhat the true happineſſe is, and to vnmaske himſelfe to the immaginary felicity of this vvorld, it is not neceſſary to go to Philoſophical ſchools, or to builde his reſolutions vpon the opinion of the vulgar, but to enter into the holy houſe of God, and there learne vvhat the difference is betweene the riches, vvhich he ſcattereth vpon this great multitude, and that vvhich he reſerueth for his litle ons, vvhat the vncertainty of this vvorldly proſperity is in reſpect of the certainty of Gods promiſes. But vvith what inſenſible chains doth Sathan lead men into perdition? How doth he triumph ouer thoſe vvhich triūph in this vvorld? Hovve they that thinke themſelues moſt ſure are vpon the point of their ruine & perpetual deſtructiō?

Furthermore he doth cō ſider Of the vaine glory of men hovv vaine the glory of man is, in that ſome one doth boaſt of his particular ſtrēgth wherein it is vnpoſſible for him ever to equal a Bul: ſome other doe glorie in their beauty, when as it is onlie a ſuperficial colour, which covereth the bloud, bones, and braines, hiddeous thinges to ſee; Jt is alſo a thing that age & many maladies haue power to deforme. Some other doth glorie of his honour, and greatnes, when indeede he is poſſeſt in this ſtate with moſt trouble & feare, & leſſe liberty; beſides he is moūted ſo high, that he cānot fal but with breaking of his ovvne neck. Some other doth glory to be more drūk thē his cōpaniōs; but if his belly be greater in capacitie then other mēs, notwithſtāding it wil never exceed a barrel. This is alſo The miſery of ſome conditions of men & nations. a vanity with a like peruerſity.

Thoſe former thinges are generall; for vanities & miſeries are common to all men, ſince that ſin hath ſubiected mankinde to them: But notwithſtanding there are ſome more then other, which are made examples of extreame miſerie. As poore beggars, which are conſtrained through neceſſity to lie vpō the bare pauement; as gallie ſlaues; and as thoſe miſerable wretches which are made mercenaries. The hundreth parte of humane kinde doth imperiouſly and impiouſlie torment the reſt; and thoſe that are feeble & meane ſerue as prayes to the mightie. Amōgſt the Turkes & Pagans which poſſeſſe three parts of the world, men are bought and ſold in the ſame faſhion, as horſes in a faire. For the buyer marketh their ſight, maketh thē ſhew their teeth, and feeleth the ſinewes of their Armes and legs. Great Princes keepe Millions of chained ſlaues for to labour in making of ſugar, in vvorking of Mines, to ſerue in Gallies at ſea, & to performe ſuch kinde of ſervility, that death is more tollerable to them then this kinde of life. There are certaine people vvhich haue for the ſpace of ſixe months continuall night, vvho liue in Cavernes, and in the extremity of the extreameſt degree of coldnes haue no heat to cō fort them but only crueltie: Others there are on the contrary, who liue among Sādes continually ſcortched by the Sunne, a Country barren in fruites, & fertill in Serpents, and Lyons. Our clymat in reſpect of ſuch intemperature is as the garden of Nature, where God hath plāted moſt wealth and riches; but where he hath reaped leaſt fruite of graceful actions. And where theſe natural bleſſings are ſo ill husbandred, that amongſt all that aboundance there is nothing to be ſeene but miſery and poverty.

The vanity of the thoughts, deſires & iudgmēts of men.

NOW that vve haue formerly and ſuperficiallie repreſented as vvith a Coale the vanity & miſery of our nature, & the actions of mā, let vs novve examine his thoughts. David in the 94. Pſalme ſaith, The Lord knoweth the thoughts of man that they are vanity. For if anie Idle & vnprofitable thoughts. could but make a true collection of his thoughts which haue only paſſed through his braine in one day: the confuſed multitude and varietie of them, being all very fooliſh, would aſtoniſh him: The diverſe fictions and ſtrange Idea's that painters conceipt in reſpect of theſe are nothing. For ſome man (when he hath ſetled himſelfe in his ſtudy, or ſome place where he thinketh to haue his ſpirit buſied about the moſt ſerious affaires) doth then begin to count the quarrees of his window, or, as the Emperor Domitian, to purſue little Sueton. flyes both with eie & hand. Some one againe perceiving himſelfe deſtitute of cō pany, and being very penſiue, doeth adviſe with himſelfe what he would do if he were a King: or if that he had a million of crowns how he would ſpende thē: or thinking of his owne domeſtique affaires, doth threed a chaine of tedious hopes, & by degrees becommeth very rich in his diſcourſe, at the concluſion of which he fruſtrateth all that imagination, and returning to the conſideration of his preſent poverty, he moderateth his paſſiōs. Yea alſo during the time of Sermons & praier (when God ſpeaketh vnto vs, or wee to him;) our minds are abſtracted, & thinking of ſome other thing; Therefore if our beſt actions are infected with idle cogitations, how much more our vnprofitable howers, and ill ſpent time?

Theſe frivolous thoughts mixed with vaine deſire, and a like ignorance do labor the minde, and giueth it no repoſe: For man in his ſolitary thoughts doth ruminate the evils paſt; vexing himſelfe vvith the things preſent and fore-fearing things to come, yea thoſe things that ſhal never happen: he changeth his doubtfull feare into certaine miſeries: Many being miſerable out of a feare that they ſhal be miſerable: & many diing out of a feare that they ſhall die. Every day hath ſufficient affliction to torment vs. For who can ever bee in eaſe, if all the paſt and future evils doe render themſelues preſent to vs; the firſt by our memory; and the laſt by our feare? This naturall vnreſt is the cauſe that man loueth change; like vnto one that is ſicke, who deſireth continually to change his bed: yet notwithſtanding findes himſelfe more diſtēpered in the laſt then in the firſt, thinking no repoſe to be but in wearines. For he alwaies carryeth his griefe with him, & findes little eaſe in chāging of ſides: yea (I dare ſay) if God had placed man betwixt good & evill to take his choice of either, and, as it were, to cut what hee thought good out of whole cloath, his blindnes is ſo great, that he would rather chuſe the worſt: or if he did make choice of the beſt, his perverſity is ſuch, that he would quickly convert it into ill. Jf God ſende ſuch no griefes, they will ſend themſelues ſome. Jf their owne griefes doe not trouble thē, the happineſſe of others wil torment them: and envy is more ſtinging then afflictiō.

From it alſo doth it proceed Deſires. that men deſire alwaies they knowe not what themſelues: they are greedy to deſire, but weake to put in executiō: as a bird that doth covet to flie, but vſeth only one of her wings. Alſo men are diſtracted with contrary cogitations: One complaineth that his wife is dead: Another that ſhee will not die. One mourneth for the loſſe of his children; another that hee hath ſome that bee very wicked. One diſturbed vvith buſines praiſeth domeſtique repoſe; and that opinion of Saul who did rather affect to liue obſcurely in the baſeſt poverty, then to bee exalted to the higheſt dignity: another being excluded frō publique commande doth notwithſtāding breake his own necke to attaine it. Every thing doth ſeeme to vs beautifull, but that which wee haue, & nothing delighteth vs but that which we cannot obtaine. Nothing doeth ſo much reioice vs as the hurte of another man: Jf ſome one decay in fortune wee ſmile, but it grieveth vs to ſee him receiue any honour.

Jn this vanity of thoughts and vncertainety of deſires doth appeare a great weakenes of ſpirit. For our affections are ſwaied more by geſtures, and externall appearance, then by the thing it ſelfe. Like vnto ſome ſpectators at a Tragedy, who notwithſtanding that they know the Argumēt to be fabulous & nothing concerning thē: doe weepe out of compaſſion; when as they will not ſhed a teare for their owne vnfeined griefes. Some there be alſo that hang themſelues out of diſpaire, which the ſelfeſame houre would haue run away from the thruſt of a ſword, becauſe that this laſt kind of death commeth accompanied with horror and feare, vvhereas the former is ſo quickly diſpatched, that the ſight of it doth nothing amaze on. Opinions doe more gouerne vs then the things themſelues, many doe ſometimes eate meat vvhich they knowe not, and yet they finde it pleaſing to the taſt: but after, whē ſome one hath told them what it is; their conceit vvill make them ſo ſicke at heart, that they vvill vomit it vp again. Some others haue more feare of a mouſe, or of a hē, or of a Toad, thē of a ſword: certainly ſuch peeuiſh weakneſſe and fantaſticall actions doe governe our imaginations.

Truely I knovv not hovv, but mē ſtudy to deceiue thē ſelues. Some one will recite a tale for trueth, which hee knoweth to be moſt falſe; & that ſo often, & with ſo great an aſſurance that himſelfe in fine doth beleeue it. A huſband that knovveth his vvife to be deformed, notvvithſtā ding becauſe ſhe is painted and diſguiſed, will begin to perſwade himſelfe that ſhee is faire: and ſhee her ſelfe will beleeue it, and thinke to bee reputed ſo: How many bee there which beleeue in a religiō becauſe they vvil beleeue it? Which conteſt againſt their owne ſenſe? Which ſay among thēſelues that Surely is abſurd and not agreeable with the Scripture; I will haue it thus, and will beleeue ſo. This is to haue a conſtrained beliefe, not to haue his wil ſubiected to religion, but religion to his will.

The infirmity of mans iudgement doth eſpecially ſhew it ſelfe in religion. For what hee thinketh touching the ſeruice of God doth manifeſtly appeare by his exterior actions. In matters of newes wee doe ſooner beleeue one that hath ſeene it, then the common report: But in matters of religion it is contrary; for moſt doe followe the vulgar opinion: which is as much as to maintaine that which is moſt abſurd, and then to hide himſelfe amongſt the multitude. If ſome one hath a deſire to put out mony, hee requireth for ſuch as are both faithfull and of ability, and will haue good aſſurance for it: But in matters of conſcience without farther enquiry hee referreth himſelfe and opinion to the Curate of the ſame place wherein he liueth. Obſerue many other things which follow, that any may eaſily perceaue to bee moſt ridiculous: as to cloath with ſilke and gold the images of men, while that a poor beggar goeth naked, which is the image of God: To put of the hat at the name of Jeſus, and not to remoue at the name of Chriſt. To weare a Croſſe hanging downe vpon the belly, while that the belly is a enimy to the croſſes of Chriſt. In going to a bawdy houſe, or returning from ſome wicked fact, to ſay certaine Pater noſters. To kneel down at the box which keepeth the Hoſt, vvhen it returneth empty from ſome ſicke body, as when it went full. To adore the Hoſt paſſing by in a little box, and not to reſpect it in a mās body, which is come newly from receiuing it. To make their Creator with vvordes, and then preſētly to devour him with their teeth. To be inſolent & deboſhed on day before lēt, and the next day following to be very graue & ſorrowfull. To employ their bleſſed beades for to obtaine remiſſion of their ſinnes. After the death of any great perſonag to cloath with blacke the Image of our Lady, to the end that ſhe may participate of their griefes. To whip themſelues in publique for to cō tent God, or to releaſe a ſoul out of Purgatory. In honour of the Saintes to burne candles in the midſt of day. To conclude, man hath forged many ſtrange things in his braine, & would haue God to approue them. Nay hee is come to that paſſe, that hee doth aſſume to himſelfe the diſtribution of offices in Paradiſe; making one protector of a Country, another a healer of ſome particular diſeaſe as if little Antes had power to diſpoſe of affaires belonging to the Crown of France. this is alſo a vanity of vanities and an extreame imbecillity of Iudgement.

Our ſelues which haue the true word of God for a rule to frame our actions by, are not exempted; & our folly and vanity doth mixe it ſelfe with the ſole verity of God. For in our ciuil actions if we haue need of counſaile, wee preſently addreſſe our ſelues to ſome friends: But in matters of Gods divine ſervice we take counſaile of our minde and concupiſcences, which are our domeſticall enemies. Jf mony be due to vs from one, wee had rather alvvaies haue the mony thē his promiſe; in celeſtiall matters it is contrary. For the Holie Goſpel is an obligatiō, by which God hath promiſed vs ſalvation, and hath ſealed it vvith the bloud of his Sonne; but we had rather keepe the obligatiō then receiue the paymēt, which is due at the daie of death, nay vve do endevor to prolong the date of it.

Some doe recorde in the Zonaras. Emperour Honorious a great ſimplicity, & childiſh weakeneſſe, that having a Henne nominated by him Rome, which hee did cheriſh, and ſo infinitely affect, that vvhen one came vnto him, ſaid that his Rome was loſt, he anſwered very ſorrowfully, Alas! ſhe vvas here but even now. But the other replying ſaid, And pleaſe your Highneſſe I ſpeake not of a Henne, but of your city of Rome, which hath beene ſurpriſed and ſacked by Alaric Goth. The Emperor hearing this was ſomvvhat comforted, thinking that loſſe to be more tollerable. Such is our ſimplicity we vvill not ſuffer one to touch our riches, but vvee will endure any to entice vs to vice, to ſeduce vs into error, & to poyſon our ſoules. Jt is a great folly to refuſe a medicine becauſe the Phyſitian is not eloquent. Why doe vve not then make account & eſtimation of the preaching of the Goſpel, if the preacher be not eloquent, ſeeing that the holy Goſpell is the medicine of our ſoules? Is it not then an extreame brutiſhnes for ſome vicious perſon to miſprize the Holy writ, becauſe it is not adorned with flowers of Rhetorique? what is the reaſon then that the worde of God doeth not pleaſe vs, If it bee not decked with flowers and compoſed vvith art, ſeeing that it is that ſacred vvorke & doctrine of our reconciliatiō with God? We do not receiue willingly the correctiō of our parēts, if it be not very milde. This is alſo a vanity, diſtaſt, and childiſh Humour. Falſe Iudgmēts

Touching our iudgement vvhich we haue of others, either in eſteeming or cōtemning them, it is moſt vaine & ridiculouſly ignorant. For if there be a queſtiō about burthens, vve account him moſt ſtrong vvhich can carry the heavieſt; on the contrarie about quarrels wee eſteeme him the moſt valiant which cā beare nothing; attributing force and valour to weaknes and impatience. Jn matters of Ornament wee doe not iudge of the goodneſſe of a ſvvorde by the beauty of a ſcabbard: nor of the mettle of a horſe by the faireneſſe of the Bridle and Saddle: vvhy do we then meaſure our eſtimatiō of a man, either by his good or bad apparel? And if it be neceſſary that vve ſalute one for the ſtuffe of his cloathes which he weareth, why doe wee not ſalute the ſame ſtuffe in the ſhops? Why do we iudge diſcreetly in the eſtimatiō of vaine and triuiall things, whē as in a matter of ſuch importance, as of the eſtimatiō of man we are moſt void of reaſō? So ſome do reſpect a Marchāt or Rent-gatherer, becauſe he ſūmeth vp exactly his accoūts, vvhen he liueth in ſuch faſhion that he cannot giue an account to God. Some labour to till their Gardens and other grounds, and by it win much praiſe, vvhen as themſelues are barren and bring foorth vaine feare. no fruit of good workes.

We are as much vaine & childiſh in our feares as in any other thing. For as little Infants doe play vvith fire, & burne themſelues, but feare vvhen they ſee their father comming (masked with a frowning countenance) tovvards them: So men deſiring to dally vvith pleaſures becauſe of their luſtre, at the length looſe themſelues amongſt thē; yet notwithſtā ding they fear God their Father, vvhē he cōmeth to thē vnder the maske of afflictiōs or death. Alſo mā doth ingē der in himſelfe either fooliſh or pernicious feares. Some one beeing iealous, that his wife doth affect others, ende voreth to eſpy & ſearch out that vvhich hee feareth to find: & by this meanes angereth her, ſo that ſhe ſeeketh to be revēged in ſuch nature which he formerly ſuſpected. Some other fearing to liue without honor, cōmits ſuch things that ſubiects his body to ſome cruell torment, and ſtaineth the memory of him with perpetuall infamy. Sōe other feareth the want of riches, but he ſhal wāt it, & die without it. Some againe feareth he ſhal dy before marriage; but God wil attend that time, and by wedlocke will make him twice; miſerable.

When I conſider what Childiſh wiſdome. humane wiſedome is, I finde it agreeable to the Induſtry of Moles, which dig vnder ground with much dexterity but are blind when they cōe into the Sunne. So wee haue much skill in earthly affaires, to ſell, to couenant, and to ſupplant any one; But take one of theſe men which is moſt ſubtill in theſe things, and bring him to the brightneſſe and light of the holy Goſpell, and there hee is altogether blind, and of a ſelfe conceit will continue ſo. For during the time that he doth foreſee future evēts & alterations of eſtate, hee is ignorant of his own deſtruction: while that he diſcourſeth on the affaires of kingdomes hee is a ſlaue to the Deuill. And notwithſtanding that blind iudgement of his dares conteſt againſt the euer living God; the folly and fooliſhnes of the childrē of darknes againſt the diuine wiſedome of the Father of light; And the diſcretion of mā againſt the prouidence of the Almighty. For the wicked do couer themſelues with ſilence, craft and diſſimulatiō: like vnto little childrē, which thinke that they are ſufficiently hidden when their eies are cloſed: beleeuing that no body ſeeth them, when they ſee no body. But in the mean time God perceiues them both naked & vncouered, yea better thē they know themſelues. For God is not only al hand in holding and conducting the whole vniverſe, but alſo all eie in ſeeing & dicerſning all things in it. The thickeſt bodies are to him tranſparant, and darknes it ſelfe is to him light, & therfore the Prophet David doeth iuſtlie reprehend that fooliſh wiſedome in the 94. Pſalme, where he ſaith Vnderſtand yee vnwiſe among the people: and yee fooles, when will yee be wiſe? He that planted the eare, ſhal he not heare? Or hee that formed the eie, ſhall he not ſee? Novve in this place he calleth them vnwiſe, not which are fooles and runne vp and downe the ſtreetes: nor thoſe priuate & particular men which are vvithout office: nor the heavy-ſpirited Commons, but ſuch as are crafty, & manage affaires with dexterity, thinking by their ſagacity to cover themſelues frō the vviſedome of God; or to dazell the Eies of his ſacred prouidence. Like vnto the moſt dā gerous Agues, which are vnder the appearance of coldnes: ſo the moſt ridiculous folly is that which lyeth vnder the appearance of wiſedome.

It behoueth alſo the faithfull to exerciſe his meditatiō and to bee Spectator of the actions and thoughts of mē, and of al the vnprofitable labours of his life. For it is in humane life, as in a Faire, where there commeth tvvo ſorts of people; one for to buy & ſell; the other only to ſee. Man that feareth God is like to one of thoſe which come to ſee, he is not here to be Idle, & ſearch for nothing but to contēplate the works of God & humane actions: but he may ſay (whē he hath ſeene al the delights that rhe curious vanity of men can ſhewe forth) O how many things are there in this world which I haue nothing to do withall? What if during this contemplation ſome one do ioſſell or throng vpon him, or if one cut his purſe, that is doe afflict or depriue him of any thing, all that ſuch a one vvill do is, to goe out of that company, & knowing himſelfe to bee a ſtranger in this world will trauell towardes his Country, where that celeſtiall habitation is, preſſing alwaies (as the Apoſtle ſaith) towards the marke for the price Phil. 3 14. of the high calling of God in Chriſt Ieſus. If the vvorld cō temne him, he will cōtemne that contempt, as knowing himſelfe better then the world, and to bee called to a better hope: he vvill eſteeme the promiſes allurements of the vvorlde, vaine, the occupations of men baſe and importunat. And according to the example of Mary in the tenth of Luke, Hee will chuſe the good part, which ſhal not bee taken from him: Concluding all his Meditations after the ſame māner as Salomon doth in the ende of Eccleſiaſtes: The ende of all, is the feare of God, and the keeping of his commandements: for in it is cōpriſed the ſumme of mans being.

Now therefore after all this Meditation let vs reſt our ſelues vpon theſe two Maximes and propoſitions, which are the true foundation that zeale is grounded vpon. The firſt is for to loue God, it behoueth to contēne the world. The ſecond is, that for to contemne the worlde it is neceſſary for the faithfull to know his own worth, nobleneſſe, and excellency of his vocation.

The firſt Maxime is taken out of St. Iohn in his firſt Epiſtle, Loue not the world, neither Chap. 2. ver. 15. the things that are in the world. If any mā loue the world, the loue of the Father is not in him. For all that is in the world (as the luſt of the fleſh, the luſt of the eies, and the pride of the life) is not of the Father, but is of the world. And the worlde paſſeth away, and the luſt thereof: but hee that fulfilleth the will of God abideth for euer. Nothing doth ſo farre ſeparate vs from the loue of God as our affectiō to the world, ſeeing that the holy Scripture for to admoniſh vs doth call the world the kingdome of Ioh. 16. 11. the Divell. But as the Moone hath no light vnleſſe frō the Sunne: So our ſoules haue not any light but by the regard of our God; and by a conſequent neither more nor leſſe: but euen as the Moone doth looſe her light whē ſhe is hid within the ſhadow of the earth: So alſo do our ſouls looſe their brightnes; for they are called in the holy Scripture the Infantes of light, when they moleſt and wrap themſelues within the ſhaddow of earthly things, cares, and worldly concupiſcences: which wee ought to tread vnder our feete according to the example of the Church, vvhich as it is vvritten in the 12. of the Apocalyps hath vnder her feet the Moone, that is, the mutable inſtability of theſe inferiour thinges. To this purpoſe alſo Jeſus Chriſt vvould that The peny ſhould be reſtored to Caeſar, becauſe that it had his Jmage on it. Let vs therefore then giue our ſelues to God, ſeeing that wee beare his ovvne Image. But the Jnconvenience is that we do often aboliſh the Image in rubbing it againſt the Earth, and polluting our ſoules with worldly thoughts and deſires.

That wee may therefore miſpriſe the earth, & all that the word doth promiſe, it requireth that wee come to the ſecond point, which is, to know perfectly vvhat the vvorth and excellency of the faithful is. For vvhen as men by an vnfriendly amity, and cruell welwilling do ſollicite ſome one to doe ill, which hath the feare of God, and to offende his conſcience in offending God, Jt behoueth the faithful to thinke in himſelfe: vvhat? I that am a childe of God, and am of a celeſtiall noblenes, that am one of the firſt borne whoſe names are regiſtred in heauen, ſhall I eſteeme Heb. 12. the promiſes of the world, which when they are moſt certaine, they are too baſe for me to meditate on? to delude the ſon of a Prince with an apple? To entice vvith ſiluer the Sonne of the King of Heauen, to offende his Father? And after the enſample of Eſau to ſell my birth-right for a meſſe of pottage? Such perſuaſions ſhall not by any meanes poſſeſſe me. God will not afflict me with ſo great a blindnes. We are vnworthy to be followers of Chriſt, if wee doe not eſteeme our ſelues to be better then the world. Was it not for the loue of the faithfull that the world was framed? Will not God ruinate it againe for to reedify for thē a fairer houſe in heauen, vvhere ſhall bee the fulneſſe of glory? For this heauen or climate is inferior to the vvorth & dignity of the children of God. You that feare God & truſt in his Son, knowe that it is you that vnderprop the world, and that nouriſh the wicked in it. Therefore the enimies of God are bound in obligatiō to you. For he doth cōſerue the worlde out of a reſpect, vvhich he hath towards his choſen and elect, vvhereof ſome are mixed amōgſt the euill, and others are yet vnborne. It is vvritten in the 6. of the Apocalyps, That God doth attend vntill our fellowe ſeruants be accompliſhed. And therefore this is one of the reaſons why that Chriſt doth call the faithfull the fault of the Mat. 5. 13 earth, vvhich is as much as a little part amōgſt mē, which conſerueth the reſt, and delayeth their deſtruction. For God conſerueth the ſinfull becauſe of the good, to the end that they ſhould ſerue as medicines to them, and that the might and power of our aduerſaries might ſerue to compell vs to the feare of God and to truſt in his promiſes. Such being the excellency of Gods elect aboue the reſt, it behoueth vs to reſpect the pleaſures, riches, & greatneſſe of the vvorlde, as things that are moſt ridiculous, and as the painted kingdomes vvhich the Deuill ſhewed vnto Chriſt. Like thoſe vvhich from the higheſt part of the Alpes doe looke into Campania, vvhere the greateſt Citties ſeeme like vnto little Cottages: how much leſſe and baſe wil they ſeeme then if they were diſcerned from heauen? Frō thence therfore it behoueth that the faithful contemplat humane things, and that hee tranſport inſtantly his heart to heauen, ſince that there is his treaſure. And conſidering from thēce the Pallaces of Princes, hee will eſteeme them as habitations of Ants; & the turbulent murmuring of men as the buzzing of an angry ſwarme of Bees; and contemplating from thence vvhat things are moſt greate and apparant in the earth, he vvill ſay, The vanity of vanities that all is vanity.

That Holy glory wil not hinder Chriſtian humility. For wee knowing the vvorthineſſe in our ſelues, doe finde our dignity in Ieſus Chriſt. If repentance doth humble vs, faith doth exalt vs: If we are nothing before God vvee are ſomewhat in God, & in his fatherly affections. And therefore in this the faithfull are contrary to vvorldly men. For they do lift their eies to heauen by too much pride, but preſſe downe their heart on the earth vvith avarice and incō tinency: vvhereas the godly on the contrary hath his eies vpon the earth by humility, as the Publican which durſt not lift his eies to heauen, but hath his heart in heauen by faith and hope. The contempt of this vvorlde proceedes not out of a loue to himſelfe; but out of a true affection to God.

The wickedneſſe which now reigneth.

MOreouer the contempt of the vvorld borne of the loue of God ſhal at lēgth grow to hatred of the world, when that beſides the vanity and miſery of it, he ſhall contemplate the miſchiefe and enmity againſt the Almighty, which there reigneth; when beſides that vanity which ſome doe lay open to the view of all, he wil repreſent to himſelfe the iniquities which are cloſely kept, & the treaſons, adulteries, murders which are priuatly and lurkingly committed; when he ſhall conſider the vials of Gods wrath and diſpleaſure powred generally vpon humane kinde. For in the conſideration of this vvorld, it behooueth vs to leaue out no part of it, but to obſerue all manner of Nations & people, amongſt which there are many Pagans, which not only by a Conſequent, but alſo by expreſſe profeſſion adore the Deuill. The Eaſt Indies dedicate their Tēples to him, and honour him with all reſpect. The Weſt Indies are afflicted and tormented ordinarily with euil Spirits. In moſt part of the North lurking deceipts, and aſſuming ſtrange ſhapes are very commō amongſt the Inhabitāts: Sorcery is there an ordinary profeſſion; & the Divel raigneth without contradiction. Jn that Country, which did once flouriſh, where the Apoſtles had planted ſo happily the Holy Goſpell, the churches are nowe changed into Moſquees, and Temples of Idolatry; In the Weſt the head of the viſible Church is become an earthly Monarck: & banks are erected in thoſe places where in time paſt was the houſe of God. Amongſt thoſe erroneous and envious people are ſcatterēd the Iewes, which blaſpheme againſt Ieſus Chriſt, and having perſecuted him in his life do iniuriouſly wrōg him after his death. The Country from whence come decrees and orders for Religiō, hath in it publique brothell houſes, and Sodomy is there an vſuall cuſtome: Here it is alſo where doubts in religiō that concerne a mans faith are decided in the midſt of corruption.

There only remaineth in the world a handfull of people which ſerue Jeſus Chriſt in truth and verity, and they can ſcarce receiue breath in this aire which is ſo contrary to them, being here as fiſhes without water, as the remainder of great Maſſacres, as pieces of boards ſcattered after the breaking of a great veſſel: And yet neuertheleſſe amongſt theſe few (which are ſubſtracted out of the reſt of the world,) Corruption doth encreaſe, as a Cancre or vlcer. Quarrels, vanity, ſuperfluity in apparell, Avarice, ambition, ſumptuouſnes, which ſpendeth fooliſhly, doeth infect the one part of this ſmal troupe. For God is il ſerued in priuat families, their almes are colde; they pray ſeldome; & read never: In briefe a cōtagion of vices, by converſing with our adverſaries, doeth infect vs, vvhich is the firſt ſtep to ſuperſtition: For error creepes in to vs by vice, and ſpirituall fornication by corporall. Jf therfore where God is moſt purely knowne, he be there il ſerued: Hovv much more amōgſt the reſt of the world? If vices do harbor within the Sanctuary, hovv much more in the body of the Church, and habitatiō of the wicked? Therefore Chriſt doth rightly call Sathan the Prince of the world, & Peter doth iuſtly vvrite in the 2. of the Actes Saue your ſelues from that perverſe generation. For Sathan lyeth in ambuſh for vs all; this age is infectious: vices are like vnto glue; temptatiōs ſtrong: our enimies mightie: our ſelues feeble & ignorāt: & the vvay of Saluation narrow, and full of thornes: and few there be (ſaith Chriſt) that finde it. And thoſe which finde it, do not alwaies keepe it: but many, hauing knowne the truth, do leaue it, and returne to their vomit. Let vs know then a place ſo dangerous, that we may paſſe by as ſtrangers, which do not only paſſe but alſo run from it, flying from the world, to come vnto God. For we ſhal neuer haue repoſe vnleſſe wee reſt our ſelues vpō him. The heauen moueth alwaies, and yet it is the place of our reſt: on the contrary the Earth reſteth alwaies, and yet it is the place of our motion. The Quadrantes & Horologies imitate the motion of Heauen: but the faith of the beleeuers doeth imitate the reſt which is aboue all. Vlyſſes did more eſteeme the ſmoake of his owne houſe, then the flame of an others; Howe much more thē would he eſteeme the flame of his owne chimney than the ſmoake of anothers? We are here ſtrāgers, this is not our houſe, our habitation is in heauen. Let vs compare the ſmoake of this ſtrange houſe, and the darkeneſſe of the Earth with the beauty and ſplendor of our ovvne dvvelling, vvhich is in the kingdōe of Heauē. Here is the raigne of Sathan; there the kingdome of God. Here is a valley of teares; there the height of mirth. Here wee ſovv in ſorrovve; there vvee reape in Ioy; Here we ſee the light of the Sunne through tvvo little holes, vvhich are called the eies: there vvee receiue light from God on every ſide, as if vve vvere all Eyes.

Therefore becauſe God is all in all. To him be honor and glory in this vvorld, and in the world to come. Amen.

FINIS.