ALphonsus King of Aragon being demanded, what company he liked best? replyed, Bookes, for these (saith he) without feare, or flattery, or any reward, will tell me faithfully all that I desire to know.

Pithy sentences, and choise Apothegmes; are not onely as pictures for Ornament; but also briefe and happy conclusions: extracts of experience, that both leave a deeper impression in the heart, and take faster hold on the head, and memory. They are to the mind, as musick to the ear, which (next to sleep) is the best recreation. Quaint and elegant phrases, on a good subject: are baits to make an ill man virtuous.

This little Incheiridion, is a feast of them: wherein wholsomenesse strives with pleasantnesse, and variety with both. By perusall whereof, a man may not onely become more eloquent, but more wise and good. Yea, let him con'n them well, and (with Gods blessing) he may in this short journey, make more true gaine, then does the Spanish Fleet from the West-Indies. For in so doing, he shall greatly increase his knowledge, and lessen his vices. In one hour he may read it, and for ever after be the better for it

Antisthenes being asked what fruit he had reaped of all his study? made answer, I have learned by it, both to live, and walke with my selfe.

Ambros was wont to say, I am never lesse alone; then when I am all alone: for then I can injoy the presence of my God, without interruption.

Dubartas (and before him Scipio) would not spare to tell his friends; I have never better company, then when I have no company: for then can I freely entertain my own thoughts, and converse with all the learned, which have been in former ages.

When Cato Vtican, in vacation times, and at his best leasure, went to recreate himselfe in the country, he used to cary with him the best Philosophers, and choisest Books. Algerius an Italian Martyr said, He had rather be in prison with Cato, then with Caesar in the Senate house.

Cicero was, and I am of his mind; and though I be no Hermit, to sit away my dayes in a dull Cell, yet will I choose rather to have no companion then a bad one. My reason is, the soule that lives among thornes, [vicious men] shall hardly thrive in grace. They are such Backbyasses to a godly life, that they will do what they can, to hinder our goodnesse to heaven, and the goodnesse of heaven to us; they will wither all our good parts and qualities which are in us; like an evill North-wind, they blow upon the buds of our graces, and nip them.

There be some that care not to know; and there be some, that care for nothing else but to know; many strive after knowledge, but why? they would be wiser, not holier by it: it is their own honour they seek, not the honour of Christ. Men of Herods mind, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets, but to what end and purpose? to know good, but to do evill.

Now he that is unwilling to obey, God thinks unworthy to know. Whence many striving to expell ignorance, fall into error; as an Empirick to cure one disease; causeth a worse.

True, a wicked man may be taken for a wise man (as a Bristo Stone, may be taken for a Diamond) but were he so in deed, he would fore-fee the torments of Hell, and prevent them, as Bernard speakes. Yea, to speak really, he is worse then a fool, for, saith Saint Augustine, If the Holy Ghost termes him a foole, that onely laid up his own goods, Luk. 12. 18. 20. finde out a name for him, that takes away other mens.

Men of the World think that to be wisdome, which is not; like Eve, who thought it wisdome to eat the forbidden fruit; or Absalom, who thought it wisdome to lie with his Fathers Concubines, in the sight of all the people; or the false Steward, who thought it wisdome to deceive his Master: As what saies Pharaoh to his deep counsellers? Come, let us do wisely, when indeed he went about that which destroyed him, and his country. The Scribes, Pharisees, and Elders tooke counsell against Christ, as though they would most wisely prevent their own salvation. Ioseph's Brethren to prevent his having dominion over them, as his dreames imported, thought they had taken a very wise course, in selling him to the Ishmalitish Merchants, which was indeed the onely meanes to effect it. And the same is to be observed in all other cases: that the greatest Politician, is the greatest foole. He is most wise, that is most holy: for goodnesse, in the Scripture, is termed wisdome; and vice, folly; sinners and fools, Seunonomies, Prov. 1. 7.

He is the best scholler that learns of Christ obedience, humility, &c. He is the best Arithmetician, that can add grace to grace. He is the best learned, that knows how to be saved; yea, all the Arts in the world are artlesse Arts to this.

Wherefore O God make me but soule wise, and I shall never envy their knowledge, that pirty my simplicity: yea, let me be weak in policy, to I may be wise to salvation.

The first lesson of a Christian, (and so the first step to wisdome) is humility, Mat. 11. 29. Prov. 1. 7. He will teach the humble his way, Psal. 25. 9. and he that hath not learned the first lesson, is not fit to take out a new, 1 cor. 3. 18. Yea, saith St Cyprian, It is as much lost labour, to preach unto a man the things of God, before he be humbled with the sight of his wants, as to offer light to a blind man, to speake to a deafe man, or to labour to make a brute beast wise.

Cyprian brings in the Devill triumphing over Christ, in this manner; As for my followers, I never dyed for them, (laid down my life, &c.) as Christ hath done for his; I never promised them so great reward as Christ hath done to his; and yet I have more followers than he, & they do more for me than his do for him. O that men would duly consider how true this is, and amend before the Draw-bridge be taken up; but this is the misery, and a just plague upon our so much for mality and prophanesse, under our so muc • means of Grace: There be very few men that make not the whole Bible, and all the Sermons they hear, yea, the checks of their own Consciences, and the motions of God Spirit, utterly in-effectuall for want of wit, and grace to apply the same to themselves.

The naturall man is just like a Child, that (beholding his naturall face in a Glass) thinks he sees another Childs face, and not his own.

We do not more love our selves above others; then we see others better then our selves. But this is to be affectedly blind: wherefore as one sayes that poverty is justly contemptible that is purchased with following of vice: so I in this case, that poverty of wit, and grace, is justly contemptible, which is purchased by a wilfull rebellion against God, and the great meanes of knowledge and grace which we injoy.

Those Soules have seeled Eyes, that see not sinne in their best actions.

It is an easie matter to believe, thinks the worldling, but he that goes about it shall find it as hard a work to believe the Gospel, as to keepe the Law? and onely God must inable to both. And yet, so far as we come short of either, so far we have just cause to be humbled, if we consider 〈◊〉 God made us, and how we have unmade our selves.

The Papists, when they could not rule Luther, railed on him, and called him Apostate. Who answered, I am so indeed; for I am falne off (I bless God) from the Devill and the Pope.

Where had you your Ordination? where was your Religion before Luther? (said a Priest to one of our Ministers:) In the Bible, quoth he, where yours never was.

Master Greenham resusing subscription to the Rishop of Ely; objecting that Luther thought such ceremonies might be retained in the Church, answered; I reverence more the revealed Wisdome of God; in teaching Mr. Luther so many necessary things to salvation; then I search his secret judgements, in keeping back from his knowledge other things of lesse importance.

None but a Deity could have found out a way how man, that had justly made himselfe most unhappy, should with a full satisfaction to exactest Justice, be made againe most happy; God (saith Bernard) so loved his Son, that he gave him all the world for his possession, Psal. 2. 8. but he so loved the world, that he gave Sonne and all for its Redemption.

King Alphonsus, did not so much wonder at his Courtiers ingratitude to him, as at his own unthankfulnesse to God.

What ever carnall reason may suggest, we shall find no better way to prevent the ruine of the Camp, raging of the plague, drowning of the Ship; then the stoning of sacrilegious Achan, flaying of adulterous Zimry and Cosby, and casting Ionas over board. Obedience is the best sacrifice.

Mustle-borough Field, was won by the English, the selfe same day and hour, when those Balaams blocks (idolatrous Images) were burnt at London, by order of Parliament, Acts and Monuments, Fol. 669.

Prayer and supplication, like Sauls sword, and Ionathans bow never return empty.

No forces are so strong as the spirituall, which made the Queen Mother of Scotland confesse, that she more feared the prayers and fasting of Mr. Knox, and his assistance, then an Army of twenty thousand men.

Leoline Prince of Wales, when he was moved by some about him, to make War upon our Henry the third replyed; yea, did I not much more fear his Alms, then his Armies.

Fredrick the Elector of Saxony, intending to War against the Archbishop of Magdenburgh, sent a Spye to search out his preparations, and to hearken out his designes: But understanding that he did nothing more, then commit his Cause to God, and give himselfe to fasting and prayer: Let him fight, saith he, that hath a mind to it; I am not so mad, as to fight against him, that trusts to have God his Defender and Deliverer.

All heavenly hearts are charitable; And to be a means to bring others to heaven, is the inseparable desire of every one that belongeth to it; good men wish all good, and happy like themselves.

Love to the body, is but the body of love; the soul of love, is the love of the soule.

One drunkard may professe to another, that he loves him as wel as himself; and therein speaks truth, for, saith Augustine most elegantly, to such an one, thou lovest thy selfe, so as thou wlit destroy thy selfe; and thou will destroy him whom thou lovest as thy selfe; yea, better then themselves; for you shall have one Ruffian salute another, with, God save you Sir, but after some strange attestations, sweare away himselfe with, God damn me Sir: now how can any wise man think him a friend, that is his own enemy? he that is evill to himselfe, to whom will he be good?

But see the depth of such a mans love, and whether it be not to damn thy body and soul everlastingly. S. Ambrose tells us of one, who solicited a godly woman to incontinency, saying, he infinitely loved her: she answers, if you love me so well as you seem, put one of your fingers into the flame, till your flesh be burnt off: he replyes, that was no part of love in her to require it: yes, said she, if yours be love, to cause both my body and soule to burne in hell fire for ever; which by consequence will follow, if I yeeld to your request, and take your counsel. The tender mercies of the wicked are cruel, Pro. 12. 10.

A drinking friendship, is but a drunken friendship: and believe it, thou wilt find those friends firmest, that thy vertues purchase thee: these will love thee, when thy wealth is gone: whereas those that be wonne without desert, will also be lost without a cause: you need but be an Arbitrator between two such friends to make them both your enemies.

Things that differ in their end, will surely part in their way: now thy end is to gain him, his end to make a gain of thee. And have you deserved never so well from him, the denyall of one favour, nay, an health, shall drown the memory of many fore-performed ones: which is all one, as if for the abortion of one child, a man should kill all the former issue: whereas the good mans thanks for old favours, lives even in the blows of injutie: or can you not feed these vermine as you have done, away they go, like a Sunne Diall, you shall be no longer regarded, then you are shined on by prosperity Yea, Rats run not faster away from an house on fire, not lice from a dead bodie; then they from poverty: and if ever it be your misery, to stand in need of them, look for no other requitall, then Iob had of his carnall friends: whom he compares to a deceitfull Brook, which in winter is hard frozen with cold, in summer dried up with heat, between winter and summer passing away, alwaies deceitfull, never of use.

Yea, a man may say of such friends, as a learned Antiquary said of Rumney Marsh: bad in winter, hurtfull in summer, never good. And thou hast sped well, if such friends prove not dangerously hurtfull, as well as helplesse. Have we not known some of them resemble the Snake; which when a kind Husbandman had taken out of the cold, and cherished in his bosome, and she had recovered her lively heat, and was grown lusty: singled out him, ungratefully to try her first sting upon. Or a Promotor, that in Lent eats flesh at your Table, and yet is the first that accuseth you to the Magistrate. If Ziba be waxed great under Mephihosheth, he will give him a list for all he hath. A promoted Begger hath not seldome renounced his advancer.

And what else can be looked for from them? They cannot make conscience of civill duties, who make none of divine. If a Man have cast off his God, he will easily cast off his friend. They that have broken their faith with him, will keep no faith with us. When Religion is once gone, humanity will not stay long after. Nothing rivits hearts so close, as Religion: it unites them together as glew doth boards together: it makes a knot, even between such as never saw one anothers face, that Alexander can not cut: yea, Tyrants will sooner want invention for torments, then they with tortures be made treacherous. How many have chosen rather to embrace the flames, then to reveale their companions, and brethren in Christ? There is no friendship like the friendship of faith. There is Amor, among Beasts; Dilectio, among Men; Charitas, among Christians, that is their peculiar, Nature, makes husband and wife but one flesh; grace makes them even one spirit: and it is a question, whether naturall Parents are to be beloved above spirituall: we know that Christ preferred his spirituall kindred▪ to that of the flesh: and major est connexio cordium, quàm sanguinum, saith Beza.

Aristippus, and AEschenes, two famous Philosophers, being fallen at variance, Aristippus came to AEschenes, and saies, Shall we be friends againe? Yes, with all my heart, saies AEschenes: Remember then saies Aristippus, that though I be your elder, yet I sought for peace: True, saith AEschenes, and for this I will ever acknowledge you the more worthy man; for I began the strife, and you the peace.

Demosthenes, being reproached by one; answers, I will not strive with thee in this kind of fight, in which he that is overcome, is the better man. Whom we may do well to imitate, and onely labour (when aspersed) as the ecclipsed Moon, to keep on our motion, till we wade out of the shadow, and receive our former splendour: In which take Master calvin for a pattern; who said, Though Luther call me a Devill, yet I will honour him as a dear servant of God.

Milde words, and gentle behaviour, may be resembled to milke, that quenches wildfire; or Oyle, that quenches Lime, which by water is kindled.

Gregory Nazianzen, (I pray mind it seriously) told his friends, that Iulian would prove a notorious wicked man, he took such delight in disputing against that which was good.

When Erasinus was asked by the Elector of Saxony, why the Pope and his Clergy could so ill abide Luther? he answered, For two no small offences, viz. He had medled with the Popes triple Crowne, and with the Monkes fat paunches.

There was never any to whom some Belialists took not exceptions: it is not possible to please or displease all, seeing some are as deeply in love with vice, as others are with vertue; and the applause of ignorant and evill men hath ever been vilipended by the wise and vertuous. Phocion had not suspected his speech, had not the common people applauded it. Antisthenes mistrusted some ill in himselfe, for the vulgar commendations.

Socrates ever suspected that, which past with the most, and generall commendations. And reason good, for most mens soules are drowned in their senses; or so bleered with custome, that they cannot distinguish, nor discern the true visage of things: but are deluded with misprisions▪ and false surmises, even against goodnesse it selfe; and carried away with weak opinions, raised from vulgar mistakes, and shadowes of things. And indeed, no vice could ever be loved but for the seeming good, which it makes shew of.

Worldly hearts can see nothing in actions of zeal, but folly and madness; untill we be born again, we are like Nicodemus, who knew not what it was to be borne againe, Iohn 3. untill we become zealous our selves, we are like Festus, who thought zeal madnesse, Act. 26. untill we be humble our selves, we are like Michael, who mocked David for his humility, and thought him a foole, for dancing before the Arke, 2 Samuel 6. 16. 20. And how should they other then miscarry; who have a Pirate (the flesh) for their guide. As who observes not, that some will condemne, what they as little understand, as they do themselves: and that others, the better a thing is, the worse they will like it. As nothing is more bitter then honey, to him that hath the Iaundies. But Contumelies and contempt, that are cast upon us for goodnesse should be born cheerfully, because they are confirmations of our conformity to Christ, and add weight to our Crownes. Therefore the Apostles rejoyced, that they were graced so, as to be disgraced for Christ, Act. 5. 41.

The worlds smiles, may be resembled to the fruit that undid us all, which was faire to the sight, smooth in handling, sweet in tast; but deadly in effect, and operation.

I would not, saith Luther, have the glory and fame of Erasmus; My greatest fear is, the praises of men. Yea, I rejoyce saith he, that Satan so rages and blasphemes: It is likely I do him and his Kingdom the more mischiefe. Whence Ierome told Austin, It was an evident signe of glory to him, that all Hereticks did hate and traduce him.

To be praised of evill men (said Bion) is to be praised for evill doing: so the better they speak of a man, the worse, and the worse, the better; as being like the Blackamores, who (judging of beauty by contraries) paint the Angels black, and the Devils white. Or the Iewes, who preferred Barabas, before Iesus.

Yet there are not a few, who feare the worlds opinion, more then Gods displeasure; which is to runne into the fire, to avoid the smoak; who more dread the mockes and flouts of men on earth, then they do the grinning mocks of the Devills in Hell; which makes them cease to be good Christians, that they may be thought good companions: wherein they put down AEsop's foolish fishes, that leap out of the warm water, into the burning fire for ease: or Timocrates, who, as Thucidides relates, kil'd himselfe for fear, least he should be drowned. Or Narcissus, who to embrace his shadow, drowned himselfe: But for a man to be scoft out of his goodness, by those which are lewd, is all one, as if a man that seeth should blindfold himselfe, or put out his eyes, because some blind wretches revile and scoffe at him for seeing; or as if one that is sound of limms, should limpe or maime himselfe to please the cripple, and avoid his taunts. A wise man will not be scoft out of his money, nor a just man be flouted out of his saith: the taunts of Ishmael shall never make an Isaac out of love with his inheritance.

Dion writes of Severus, that he was carefull of what he should doe, but carelesse of what he should heare.

Libanius could say, If Basile commend me, I care not what all other say of me: If Demetrius have a good report of the truth, and such an one as St. Iohn, to bear record for him, he need not care though Diotrephes prattle as fast against them both with malicious words.

Latimer would rejoyce when any objected indiscretion against him in his Sermons, saying, He knew by that, that they could not object against the matter it self.

As I think not my self either longer or shorter, at morning, or at noon, because my shadow is so (saith Politian) no more am I lifted up, nor cast down, with mens flatteries or slanders.

Charles the fifth, coming to Paris, and being entertained with a Speech, that tended much to his praise; answered, That the Orator rather taught him what he ought to be, then told him what he was.

Good men will neither back-bite others, nor give eare to back-biters of others; Whence Austin wrote over his Table thus: To speake ill of the absent forbeare, Or else sit not at Table here.

Surgius, and Bacchus, two great Courtiers, and blessed Martyrs, being accused for Christians, and commanded to offer unto the Idols, refused to go into the Temple, saying: We O Emperour, are bound to you onely in an earthly warfare, you have no command over our souls; God onely is Lord of them.

Paulinus Nolanus, when his City was taken by the Barbarians, prayed thus to God: Lord, let me not be troubled at the losse of my Gold, Silver, Honour, &c. for thou art all, and much more then all these unto me.

When some bad stop Luthers mouth with gold and preferment; one of his adversaries answered, It is in vain, he cares neither for wealth nor honour; Yea, when great gifts were offered him to a better end, he refused them, saying, That God should not put him off with these things; nor would he be satisfied with any thing that was here below.

Thou hast made us, O Lord, for thy selfe (saith Austin) and our hearts are unquiet till they come unto thee.

As what I have, saith Bernard, if offered to thee, pleaseth not thee without my selfe; so, O Lord, thy good things we have from thee, though they refresh us, yet they satisfie us not without thy selfe.

In Spaine they lived happily, untill fire made some Mountaines vomit Cold; but what miserable discords have followed ever since.

They offered to make Luther a Cardinall if he would be quiet; No, saith he, I will not betray the truth by my silence if ye would make me Pope.

When they offered Basile money▪ and prelerments to tempt him, he answered, Can you give me money that can last for ever, and glory that may eternally flourish?

Again, when Valence the Emperour sent to offer him large preferments, and to tell him what a great man he might be, he answered, Offer these things to Children, not to Christians. Nor would any solicite them to doe ill did they rightly know them, for what Cicero speaks of Cato, viz. O gentle Cato, how happy art thou to have been such an one, that never man durst yet presume to solicite in any dishonest cause, or contrary to duty, may be applyed to every Beleever rightly so stiled.

The magnanimous Christian, will lose his life rather then the peace of a good conscience: like Iohn Baptist, he will hold his integrity, though he lose his Head for it. And reason good, for let a man but keep a good correspondence with God, and his own conscience: and then he may answer all frighting Alarms, as he did when the Tyrant threatned him: I will take away thy House, yet thou canst not take away my Peace: I will break up thy Schoole, yet shall I keep whole my peace: I will confiscate all thy Goods, yet there is no premunire against my peace: I will banish thee thy Country, yet I shall carry my peace with me.

A Priest might enter into a leaperous house without danger, because he had a calling from God so to do; and we may follow God dry-shod, through the Red Sea.

I more fear what is within me, saies Luther, then what comes from without: The stormes and wind without do never move the earth, onely vapours within cause Earthquakes, Iames 4. 1. It is not the tossing of the Ship, but the distemper of the stomacke, that causeth sicknesse; the choller within and not the waves without: Whence Vespasian (having conquered Ierusalem) refused to have the Crowne set upon his head; saying, I indeed am the Rod in Gods hand, but it is their sins onely that hath subdued them.

Ierome writes of a brave woman, that being upon the Rack, bad her persecutors do their worst, she was resolved rather to die then lie.

The Prince of Conde, being taken Prisoner by Charles the ninth of France; and put to his choise, whether he would go to Mass, or be put to death, or suffer perpetuall imprisonment? answered, The former I will never do by Gods grace; as for the two latter, let the King do with me what he pleaseth; for God, I assure my selfe, will turne all to the best.

The Heavens shall as soon fall (said William Flower to the Bishop that perswaded him to save his life by retracting) as I will forsake the opinion and faith I am in, God assisting me.

Iohn Noyes took up a Fagot at the fire, and kissed it, saying, Blessed be the time, that ever I was born, to come to this preferment.

Never did Neckarchief become me so well as this Chaine, said Alice Driver when they fastned her to the stake to be burnt.

Master Bradford put off his Cap, and thanked God when the Keepers wife brought him word he was to be burned on the morrow; and Master Taylor fetcht a friske when he was come neare the place where he was to suffer.

Henry and Iohn, two Augustine Monks, being the first that were burnt in Germany; And Master Rodgers, the first that was burnt in Queene Maries dai • s, did all sing in the flames,

Vincentius, as Luther reports, made a sport of his torments, and gloried when they made him go upon hot burning coales, as if they had beene Roses.

Be of good cheere, said one Martyr to her husband that was to suffer with her, for though we have but an ill diner, we shall sup with Christ.

And what said Iustine Martyr to his murtherers, in behalfe of himselfe, and his fellow Martyrs; you may kill us, but you can never hurt us? And Francisco Soyit to his adversaries, you deprive me of this life, and promote me to a better, which is, as if you should rob me of counters, and furnish me with gold. The sooner I die, quoth another, the sooneer I shall be happy.

When Pyrrhus tempted Fabricius; the first day with an Elephant, so huge and monstrous a beast▪ as before he had not seen; the next day with money, and promises of honour: he answered, I feare not thy force, and I am too wise for thy fraud. He will never fear to be killed, who by killing is sure to be Crowned. A Christians resolution, is like that of Gonsalvo: who protested to his souldiers, shewing them Naples, that he had rather die one foot forwards, then to have his life secured for long by one foot of retrait.

When Modestus, the Emperours Lieutenant, threatned to kill Bazill, he answered, If that be all, I fear nor, yea, your Master cannot more pleasure me, then in sending me unto my Heavenly Father, to whom I now live, and to whom I desire to hasten. And another time being threatned with bonds, banishment, confiscation, cruell torture, death, &c. He bad him fright babies with such bug-bears; his life might be taken away, but not his comfort; his head, but not his Crowne. Yea, quoth he, had I a thousand lives, I would lay them all down for my Saviours sake, who hath done abundantly more for me

Iohn Ardely profest to Bonner, when he told him of burning, and how ill he could indure it, That if he had as many lives, as he had haires on his head, he would lose them all in the fire, before he would lose his Christ.

Gordius the Martyr, said, It is to my losse, if ye bate me any thing of my sufferings.

Origen was so earnest to suffer with his father, when he was but sixteen years of age, that if his mother had not kept his clothes from him, he would have ran to the place where he suffered, to professe himselfe a Christian, and to have suffered with him; which was a common thing with the Martyrs, making all hast, least they should misse of that noble entertainment.

Austin observed, That though there were many thousands put to death for professing Christ; yet they were never the fewer for being slaine; and the like is affirmed by Luther.

The more we are cut down by the Sword of persecution, the more still we are, saies Turtullian of the Christians in his time: Yea, the sufferings of one, begat many to the love of the truth. We read that Cicilia, a poor Virgin, by her gracious behaviour in her Martyrdome, was the meanes of converting four hundred to Christ. Whence Master Iohn Lindsay, a friend to Bishop Bettoune, upon the burning of Master Patrick Hamilton, said to him, My Lord, if you burn any more, let them be burnt in hollow Cellars; for the smoak of Master Hamilton hath infected as many as it blew upon▪ Master Knox in his History of Scotland.

Bilneyes Confession converted Latimer.

Instine Martyr, beholding the piety of Christians in life, and their constancy in suffering such great things so cheerfully at their death; gathered, that it was the true Religion which they profest; saying, Surely these men have more in them then the men of the world; they have other principles, and thereupon came to embrace the truth.

Adrianus, seeing the Martyrs suffer such grievous things; asked why they would indure such misery, when they might (by retracting) free themselves? To which one of them alledgeth that Text, Eye hath not seen, nor eare heard, &c. 1 Cor. 2. 9. The naming whereof, and seeing them suffer so cheerfully, did so convert him, that afterwards he became a Martyr too.

The more the Pharisees of old, and their Successors the Prelates of late, opposed the truth, the more it prevailed.

The Reformation in Germany was much furthered by the Papists opposition; yea, when two Kings (amongst many others) wrote against Luther, viz. Henry the eighth of England, and Ludovicus of Hungary; this Kingly Title being entred into the controversie (making men more curious to examine the matter) stirred up a general inclination towards Luthers opinion.

Faninus, an Italian Martyr, being asked why he was so merry at his death sith Christ himselfe was so sorrowfull; answered, That Christ sustained in his soul all the sorrows and conflicts of hell and death due to us; but by his sufferings, and the assistance of his Spirit, we are delivered from the guilt of sinne, which is the sting of all troubles, and from sorrow, and fear both of death and hell. Yea, even in the very act of suffering, God gives courage with the one hand, and holds out a crown with the other, 2 Cor. 1. 5. and 12. 10.

Many will do something for God, that will suffer little or nothing for him. The King of Navarre told Beza, He would launch no farther into the Sea, then he might be sure to return safe to the Haven; though he shewed some countenance to Religion, yet he would be sure to save himself.

Constantius the Emperour, called together all his Officers and Servants, pretending to keep and promote onely such as would sacrifice to the Idols, and they that refused should be banished; so they dividing themselves, he kept and promoted onely the Christians, who had sleighted both his commands and threats; telling the rest, they were Traytors to God, and therefore could not be loyall to him.

Before these dayes came (said Mr. Bradsord Mattyr) how many thought themselves, and so were taken to be good and faithfull Christians, true Beleevers, Gods dear Children; but now we see whose they are; for to whom we obey, his servants we are, &c. Rom. 6. 16.

In the Palatinate scarce one Professor of twenty stood out, but fell to Popery as fast as leaves in Autumn. They were the Rich among the Christians, that soonest shrunk from Christ in the persecution under D • cius.

Pamachius an Heathen, could say to the Pope, Make me a Bishop, and ile be a Christian.

Aygolandus (the better to make his peace with Charles the Great) would become a Christian, and be Baptized; but when he came to the Court, where he saw at a Table in a room thirty poor people, in meane habites, and at ordinary fare, which the Emperour told him were the Servants of God, he replyed, That if God kept his servants so poorely, he would be none of his servant. It were good we would examine our selves, whether we have taken up goodnesse upon love to it, or upon some sinister ends.

David thought it not so happy, to be a King in his owne house, as a door-keeper in Gods house. Solomon did prefer the Title of Eclesiastes; [that is a soul reconciled to the Church] before the Title, of the King of Ierusalem. Theodosius the Emp • rour, preferred the Title of Membrum Ecclesiae, before that of Caput Imperii: professing he had rather be a Saint and no King, then a King and no Saint. And Godly Constantine, rejoyced more in being the servant of Christ, then in being Emperour of the whole world.

Ignatius said, He had rather be a Martyr, then a Monarch: Nor did he ever like himselfe, till he was thus tryed; for when he heard his bones crash between the wild Beasts teeth, he said, Now I begin to be a Christian.

Queene Ann Bolane, the Mother of Queene Elizabeth; when she was to be beheaded in the Tower, thus remembred her thanks to the King. Of a private Gentlewoman, said she, he made me a Marquesse, of a Marquesse, a Queene, and now having left no higher degree of earthly honour for me, he hath made me a Martyr.

Persecutors, saith Bernard, are but our Fathers Goldsmiths, working to add Pearles to the Crownes of the Saints.

Even the greater sinners may punish the lesse, and prosper for a time, Ezek. 7. I will bring the most wicked of the Heathen, and they shall possesse their houses, vers. 24.

As in letting blood by Leeches, the Physitian seekes the health of the Patient; the Leech to be satisfied with his blood onely: So when God works our good by evill instruments, each further one and the same thing; but God intends our preservation, they our destruction; He wills that as our chastisement, which he hates as their wickednesse.

It is no argument that Christ is not in the Ship, because tempests and stormes arise.

It is onely Heaven that is above all winds, stormes, and tempests; nor hath God cast man out of Paradise, for him to think to find out another Paradise in this world.

As Themistocles once said of his Son; this boy can do more then any man in all Greece: for, the Athenians command the Grecians, and I command the Athenians, and my Wife commands me, and my Son commands my wife: So the Churches adversaries in some places, may boast what their Father the Devill can do; for he commands the Pope, and the Pope commands the Iesuites, and the Iesuites command such a King, or Emperour, Revel. 17. 12. 13. and that Emperour, or King, commands his Officers of State; and they command the common people. And yet to speak rightly, even all these can do just nothing of themselves, For he that sits in the Heavens laughing them to scorn, commands all.

Denton the Smith of Welby in Cambridge-shire, that could not burne for Christ, was afterwards burned in his own house. And Judge Hales being drawn for fear of death to do things against the Law and his Conscience, did not long after drown himself.

He diminishes from his own contentment, that seekes to add to it by unlawfulnesse.

Pope Adrian when he was to dye, brake forth into this expression; O my Soul, whether art thou going? thou shalt never be merry again. When I first entered into Orders (said Pope Quintus) I had some good hope of my Salvation, when I became a Cardinall, I doubted of it; but since I came to be Pope, I do even dispair of it.

Surely said Cardinall Woolsie, if I had been as carefull to serve God, as I was to please men, I had never been at this passe.

Gasper Olivianus a German Divine saies, I never learned how great God was, nor what the evill of sinne was to purpose, untill this sicknesse taught me.

The Cross opens mens eyes, as the tasting of Honey did Ionathans.

As Alloes kills Wormes in the Stomacke, or as Frost and Cold destroyes Vermine; so do bitter afflictions crawling lusts in the heart.

Aristippus sayes to Diogines, If you would be content to please Dionisius, you need not feed upon green Hearbs; who replyed, And if you would be content to feed upon green Hearbs, you need not please Dionisius, you need not flatter, comply, be base, &c.

Austin before his conversion, could not tell how to be without those delights he then found so much contentment in, but after, when his nature was changed, when he had another Spirit put into him, then he saies; O how sweet is it to be without those former sweet delights.

Galiacius, that Italian Marquesse, that left all for Christ, had no ill bargain of it; whereas he that forsakes Christ, to save his life and estate, makes as good a match as Iudas did, who sold his Salvation; or the Pharisees, who bought their damnation for thirty peices of Silver; or Pope Sextus the fifth, who sold his Soul to the Devil, to injoy the glory and pleasure of the Popedome for seven years. But our neglect is most in that wherein our care should be greatest.

The first thing that Caius did after he came to the Empire was, to prefer Agrippa, who had been imprisoned for wishing him Emperour.

Valentinian being put out of his Office, by Iulian the Apostate for his Religion, had after Iulian was slaine the Empire cast upon him.

Riches, Honours, Pleasures, &c. are so transitory, that the same man the same day hath been both Crowned and beheaded: Zerxes crowned his Steeresman in the morning, and then tooke off his head in the afternoon. And the like did Andronicus the Greeke Emperour, by his Admirall.

Rofensis had a Cardinalls Hat sent him, but his head was cut off before it came to him.

Babylon, that bore her selfe bold upon her high Towers, thick walles, and twenty years provision laid in for a Siege, was surprised by Cyrus.

Pope Alexander the sixth, and Valentinian his Son, prepared a Feast for divers Cardinalls and Senators, purposing to poison them: but by the providence of God they escaped, and themselves alone were poisoned.

The Aire is never more quiet then before an Earthquake, and usually when the wind lyes, the great rain falls.

Bernard reports of Pope Eugenius, that meeting with a poor, but honest Bishop, he secretly gave him certaine Jewels, wherewith he might present him, as the custome was for such to do; so, if God did not first furnish us with his graces and blessings, we should have nothing where-with to honour him, or do good to others. Of thine own I give thee, said Iustinian the Emperour, borrowing it from the Psalmist.

If we have any thing that is good, God is the giver of it. If we doe any thing well, he is the Author of it. God is Alpha, the fountaine from which all grace springs: and Omega, the sea to which all glory runs. All blessings come from him, like so many lines from the center to the circumference: therefore we must return all praises to him, like so many lines from the circumference to the center, Rom. 11. 36. 1 Cor. 10. 31. His wisdome he communicates, and his justice he distributes; and his holinesse he imparrts, and his mercy he bestowes, &c. 1 Cor. 1. 30, 31. but his glory he will not give to another, Isai. 42. 8.

NOw this matter being ended, and yet so much rooms left, it will be no wrong to the Reader, nor expence to me, if I fill up the sheet with these four Allegories, viz.

The Analogie between man and a building, a City, a Common-Wealth: the whole World.

1. Mans body is like a House, his soul is the Master, his greater bones are the beams or main Timber, his Ribs are Lathes, dawbed over with flesh, and playstered with skin, his mouth is the Door, his throat the Entry, his heart the great Chamber, and his head the Chappell, both full of curious Art, and wherein Conscience as Chaplaine is ever resident.

His Middriffe is a large Partition 'twixt the great Chamber and the spacious Hall: his belly is the Kitchin, his stomack the Pot, where the meat is sometimes but half sod for want of heat: his Teeth are the Kitchin knives, his Spleen is a Vessell which nature provids, to receive the scum tht rises from the Pot: his Lungs are the Bellowes that respier in every Office, quickening every Fire; his Nose is the Chimney, whereby is vented such fumes as the Bellowes send up; his Bowels, or Conduits of excrement are the Sinke to draine away all noysome filth, and keep the Kitchin clean; his Braine is the Studdie, his Eyes like Chrystall Windowes are clear and bright to let in all Objects, and let out the sight; his Senses are the Servants, having every one a severall Office, &c. Or

2. Man is like a City; his skin is the Walls, his Eyes and Ears the Factors and Merchants, his hands the Tradesmen, his leggs the Portors, his mouth the Gate, his teeth the Portcullis, his appetite the Cator, his stomack the Larther or Kitchin, digestion the Cooke, expulsion the Scavenger, his soule the Church, conscience the Preacher, reason and experience are the Common-Counsel, memory is Mr. Recorder, understanding the Governour, his Senses are the Officers, fortitude the Souldiers, words the shot, his brain is the Statehouse, and his heart the Cittadel or Castle: Or

3. Man may be likened to a Kingdome or Common-wealth; his Head resembles the Prince, his heart the Privy-Counsel, in which understanding fits as President: his Eyes are the Watch-men and Intelligencers, his Ears the Iudges, commutative justice the Law, custome and experience the Iurymen or Free-holders, the joynts resemble Concord and good Order, the Sinewes Money, his Arms and Hands the Souldiers and Tradesmen, his Feet the Merchants, his Tongue the Pleaders, Conscience the Preachers, the affections are inferiour Officers, the Senses Servants, the Belly like Idle persons Truth is or should be the Treasurer, Reason and Religion Lord Chancellor, memory Master of the Rowls, &c. Or

4. Man the Microcosme or little World, is much like the great World or Universe: his flesh resembles the Earth, his bones the hard Rocks and Stones, his spirits the Mineralls, his haire the Grasse, his breath is like the Aire, naturall heat the Fire, blood the Water, his Liver the Sea, his veines the Rivers, his face the Firmament, his eyes those two great lights of Sun and Moon, his sinewes the Treasure and Wealth, his five Senses the Sinck-ports, his soul the Monarch, his heart the Queene or Empress, his head the Court or Senate house, his brains the Counsel or Senate, his reason the President, his will the Law, &c. Or if you will thus, Magistrates are the Armes of the World, Counsellors the Brains, Lawyers the Tongues, the Rich the Stomacks, the Poor the Backs, Merchants the Feet, Officers the Hands, and Divines the Hearts, &c. His youth resembles the Spring, his Manhood Summer, his middle age Autumne, his old age Winter; and the like between the four humours in mans body, and the foure quarters of the yeare.

The little World Man, is so the Compendium and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large volum as in folio, is sweetly and harmoniously contracted in Decimo Sexto, in the briefe text of man, who includs all: Planets have being, not life; Plants have life, not sense, Beasts have sense, not reason, Angels have being, life reason, not sense, Man hath all, and contains in him more generallity then the Angels, viz. being with Planets, Life with Plants; sense with Beasts, reason with Angels: But the Beleever hath over and above, Gods spirit and faith. Nor does the rational so much excell the sensual, as the spiritual man excels the rational, Mat. 4. 16. & 15. 14. Epes. 4. 18, 19. & 5. 8. 1. Pet. 2. 9.

And so according to my ability, I have provided for my Reader, something of every thing, because no one thing wil please all. It may serve eitheir as a Banquet of sweet Meats, or as a publique feast for all commers: to which I have added an aftercourse of Kickshawes for quesie stomacks, that care for no better meat. Let each man please himselfe, (that will be pleased) and it shall not a little content me, that I can give so good entertainment to so many (Luk. 9. 14. to 18.) at so cheap a rate in these hard times.