Meditations Upon the Misery of Mankind, Discourse 1

Meditations Upon the Misery of Mankind · Discourse 1

p. 1HERACLITVS TEARES: OR, THE MISERY OF HVMANE LIFE. WITH The vanity and inconſtancie of worldly things.

IF we doe but ſeriouſly conſider this beſotted World, how like a turbulent torrent it is ouerflowne with all ſorts of impertinent and importunate affaires, p. 2which cut our time into a thouſand pieces, wee ſhall finde, that each of them takes from vsus one part of our life, leauing vsus no time but that which wee gaine by theft; ſubtracting ſome houres for to examine our ſelues in ſecret, and to entertain our mind with religious thoughts. Theſe ſolitary meditations hauehave ſufficient in them to employ our wits. For the firſt Subiect which doth preſent it ſelfe to our peruſall, is a conſideration of the vanity and miſery of humane life, not for to molest vsus any way, while we are in it, but to prepare our ſelues to depart well out of it. No man can aſpire as hee ought to the future life, which doth not contemne this preſent, neither can any man contemne this preſent, which doth not well know it: and the way truely to know it, is to p. 3remoue it farre from vsus, to withdraw it from our heart, and to baniſh it from our affection; For worldly goods beeing neere at hand, doe both dazell the Minde, and distract the Iudgement.

But let vsus firſt enquire, before we proceede, of ſome one that hath paſſed this way. King Salomon in the beginning of Eccleſiaſtes, entring into that meditation doth write, that vanity is moſt vaine, all is vanity. That great and mighty King, who had riches without example; peace, without trouble; glory, without enuy: who was obeyed of his Subiects, reſpected of his Neighbors, and raigned forty yeeres, which was a ſufficient time to content his minde, in ſumptuous buildings, in multitude of Horſes, in all variety of ſtudies and Sciences, p. 4who had trauerſed his ſpirits through all the ſecrets of Nature, euen from the Cedar vntounto the Hyſop. Neuertheleſſe, in the concluſion of all, conſidering how theſe ſweets are confected with bitterneſſe, how there is little conſtancie in theſe things, how there is ſmall content in all this trauell, hee makes this the cloze of all his actions, That all is vanity and affliction of ſpirit But before that Solomon had proued theſe things,Eccl. 1. 14.Eccl 1:14 hee learned that leſſon of Dauid his father, which is written in the 39. Pſalme, Truely eueryevery man is nothing but vanity, he walketh in a vaine ſhadow, and diſquieteth himſelfe in vaine: hee heapeth vp riches, and knoweth not who ſhall gather them. Let vsus therefore, according to the rules of ſuch excellent men, enter into that meditation, p. 5and taking that Inſtrument out of their hands, make an Anatomie of our ſelues. There is no diſcourſe more ſerious, then that which treateth of vanity: Nor contemplation more high, then to reaſon of our owne infirmities: ſeeing by that meanes man mainteining himſelfe, is eleuated aboue himſelfe.

This vanity linked with miſery, is to be conſidered:

Firſt, in the Nature of man.

Secondly, in his actions.

And thirdly, in his thoughts and deſires.

p. 6CHAP. I.

The vanitie and miſerie of the Nature of Man.

MAN being the image of God, and the chiefe worke of Nature, is miſerable euen in his originall: For the moſt noble of them, yea, if he be the ſonne of an Emperor, doth receiue his forme betweene the two excrements of nature, and there hee is nouriſhed for a time with the moſt impure bloud of all: hee is there ſubiect to be bruiſed by the leaſt fall of his Mother. His birth is ſhamefull, inſomuch that women bluſh to bee publiquely ſeene in child-bed.

The beaſts and birds are brought into the world, either couered with haire, feathers, or wooll; not ſo much as the ſeedes and corne of the ground, but nature hath cloathed them with eares and huskes, man onelyonly excepted: for hee p. 7being once come from his mothers wombe, ſeemeth no other thing then the ſimilitude of a poore worme, that commeth creeping out of the earth, his cloathing is bloud onelyonly, wherein he is bathed and couered, which ſignifieth no other thing but the image and figure of ſinne.

The beginning of his life is with ſorrow: for at comming into the world, weepings and wailings doe accompany him, which are as meſſengers and fore-ſhewers of his calamities to come; the which becauſe hee cannot expreſſe in words, he witneſſeth by teares.

Hee is borne immoueable, and tumbleth into his owne filth. Other liuing creatures are no ſooner out of the wombe, but they fall on their feete and are ready to goe; nor out of the ſhell, but they runne for meate. The worme (be hee neuer ſo little) as ſoone as nature hath brought him out of the earth, beginneth to crawle and creepe, and to ſeeke for foode: The little Chicken, as ſoone as hee is out of the ſhell, is found p. 8cleane, & runneth after the Hen, knowing when he is called: hee picketh and eateth▪ hee feareth the Kite, and flyeth danger, being guided onelyonly by nature. But behold, Man, ſo ſoone as hee is come into the world, is like vntounto a little Monſter, and a lumpe of fleſh, which will let himſelfe bee eaten of other beaſts, if he be not ſeene into; and dye for hunger, before he can finde his mothers breſt, and will as ſoone eate poiſon as good meat, and handle hot iron, before hee can diſcerne the good from the euill.

Thus Man beeing brought into this miſerable world, and plunged in the gulph of miſeries, he then requireth to hauehave nouriſhment, and cloathing, to comfort the infirmity of his nature; but behold, he is ſubiect vntounto ſuch neceſſitie, that hee is glad to gaine it with the ſweate of his browes: Whereas other liuing creatures do finde all things readie prepared for them, Man onelyonly hath need of habiliments; for he that is the moſt noble in the world, is aſhamed to p. 9ſhew his nakedneſſe, and therefore hideth himſelf vnderunder the ſpoiles of other creatures. Hee is ſubiect to more maladies then all the beaſts together; to which the obſcureſt fogges or euening dewe doe no hurt. They neuer bleed at the noſe, although they goe alwayes declining towards the earth. They are ignorant what the Catarre, Calcull, and diuers ſorts of Agues meane.

Man onelyonly is capable to diſcerne theſe differences, and to feele their effects; for if there be any beaſts which are more afflicted with diſeaſes, they are ſuch as liue limited within the precinct of ſome houſe, and ſo receiue it by contagion. But ſome will obiect that Man hath reaſon aboue the beaſts: which is indeed the reaſon of his torment, in winning him to practiſe dangerous and pernitious deſignes; to bee ſubtle in contentions, to ioyne himſelfe into other mens affaires, and being once ſatisfied, to ſtirre vp an artificiall appetite, and a deſire to drinke without thirſt. I am ignorant what the reaſon p. 10is, but we are much more ſenſible of ill then good; and that griefes doe more diſturbe vsus, then pleaſures can content vsus. Scarce can we thinke of an abſolute health, but ſome torment or other doth preſently poſſeſſe vsus, as the Tooth-ach, or paine in the fingers end. One drop of gall, will diſtaſte a whole veſſell of ſweets. How much then of happy fortunes is required to digeſt one affliction?

CHAP. II.

The vanity and inconſtancy of Man in his actions.

MAn being borne ſo poore and baſe into this world, how many yeeres ſteale from him,Of Infancy. before he receiue abilitie to conduct himſelfe? How long and laborious is his inſtruction? What time is conſumed while hee trembleth vnderunder Maſters, for to gaine vnprofitable words, & ſome little ſuperficiall knowledge? Alſo who doth not diſcerne in this part of his age, an vntoward peruerſitie, p. 11a contradicting humour, and in one infant ſpirit, all the vices of Man, as buds and graines of ſome future infelicitie? The onelyonly meane to appeaſe children, is to correct ſome one before them: If any do but touch one of their toyes, they ouerturne all the reſt for deſpite, The louelove & reſpect which they giuegive to their puppets, are eminent ſeeds of Idolatry. Such are the infants that are begotten of the beſt of men: A graine of corne winnowed from the chaffe, produceth corne with chaffe; a man circumciſed, begetteth an infant vncircumciſed.

Therefore you may ſee by the peruerſitie of your children, the image of your corruption.

Wee hauehave already diſcourſed vvhat perils and dangers man hath at his firſt comming into the world, and in his infancie. Now therefore let vsus conſider vvhat he is when he is ſprung vp,Of Youth. and vvhether that there be an end of his miſeries or no. Of which, if we be equall Iudges, we ſhall finde, that he doth rather p. 12increaſe then decreaſe in miſeries: for this is the time of mans life, wherein Nature doth raiſe againſt him a more furious combate; for now his bloud beginneth to riſe, the fleſh prouoketh him to his owne pleaſure, the vvicked world eſpieth him, the Diuel tempteth him, & his ſelfe-will'd youthfulnes leadeth him into all dangers, and induceth him to reiect all inſtructions, inſomuch as it is impoſſible but that which is aſſailed with ſo many vices, and ſuccoured of none, in the end is diſcomforted and ouercome. For in the body of youth, ryot, libertie, and deliciouſneſſe aboundeth: for all the vices in the world (ſaith Marcus Aurelius) doe there plant their ſiege. O how many perſons in this age are corrupted vvith too much pleaſure, lulling themſelues aſleepe, in the lap of ſuch as ſeeke to ſtrangle them! O traitrous Dalilah, which ſeekeſt by thy inticing flatteries, to deliuer vsus to an enemie, farre vvorſe then the Philiſtims, which is the Diuell himſelfe! Such pleaſures are like vntounto p. 13guilded pils, which vnderunder their externall beauty include bitterneſſe. They are alſo like vntounto freſh Riuers, that end their courſe in the Sea, loſing their ſweet relliſh in an ocean of ſaltnes. True zeale cannot flouriſh vnderunder ſo nice and delicate a gouernment; nor can the perfect knowledge of God (which is a celeſtiall gift) be ſubiected to the belly, it cannot remaine amongſt ſwine; that habitation is onelyonly agreeable to the diuell, who, by the permiſſion of Ieſus Chriſt, hauing entred into a Herd of ſwine, compelled them to runne headlong to their owne ruine: and who (as it is recorded in the holy Writ) nouriſheth prodigall children vvith the husks of pleaſures, in ſtead of their parents bread.

It behooueth the Husbandman, when the trees are yong,Youth compared to yong trees. to vphold them, and to lop the o're-weighty branches, if afterwards he intends to gather any fruit. Likewiſe, it is neceſſary for Parents, to reforme & correct the vices that raigne in Youth, leſt afterwards it returne to p. 14their ſhame and reproach. But there are at this day many fathers and mothers, who for not hauing well inſtructed their children in their youth, doe receiue much ſorrow and griefe in their age: a iuſt reward for ſuch Parents, who (although they be ſaid to be nouriſhers of the bodies) are the deſtroyers of the ſoules of their children.

If Ely was grieuouſly puniſhed vvith his children, for that hee did not ſo ſharpely chaſtice them, as their offences did require, what ſhall become of thoſe fathers and mothers, which in ſtead of correcters, are the childrens corrupters? Such Parents may well bee compared to Apes, which kill their yong ones by too much claſping them between their armes, and keeping them ſo deare; and this is the cauſe that ſo many fall into the hands of the Hangman, which is to them reformer and correcter.

Many there bee, that in ſtead of giuing good exhortations to their Family, doe ſhew them firſt themſelues naughty and wicked examples. For the p. 15firſt commandement that they giuegive them how to liue well, is to blaſpheme, ſweare, exerciſe gluttony and drunkenneſſe, to ſpoile the ſubſtance of their youth; to bee fornicators, and to kiſſe women and maidens in their preſence.

There bee alſo many mothers heere that learne their Daughters to Dance, to vſe Rhetorick termes, to haunt companies, to ſcoffe and flout, to paint and colour their faces, to decke their fingers with Rings, and their necks with Iewels, as though they were Iewel-ſellers, pretending to keepe a ſhop: but in the end it will happen to them, as it did to the Prophet Dauid, 2. King. 13. & 15. whoſe ſinne was puniſhed in his children, which were moſt of them ſo wicked, that the one of them defloured his owne Siſter, and the other killed his Brother, and afterwards ſought the death of his owne Father, and chaſed him out of his Kingdome.

The ancient Philoſophers maintained this argument, that all ſinnes committed in this world, vvere puniſhed in the p. 16World to come, except the ſinne that Man committed in the bringing vp of his children, and for that hee ſuffereth puniſhment in this world: for the father can giuegive nothing to his child, but fraile and mortall fleſh, by the corruption whereof, the life taketh end; but by good learning and knowledge, eternall praiſe & memory is gotten. Therefore to conclude, if children hauehave been in great miſery, being nouriſhed with ſpotted milke, yet the miſery doubleth in thoſe that ſhould cauſe them to bee inſtructed: for the food of the body is more vile then the food of the ſoule.

CHAP. III.

Of Mans ripe Age.

HAuing finiſhed this our ſecond diſcourſe, Man is growne to his full perfection both of ſtrength and diſcretion, and his heat being allayed by age, behold other vanities which attend on him, although not altogether ſo violently p. 17ſcorching, yet more opinionated and troubleſome, for hee entreth into deeper cogitations and trauell in the ſpirit. It is requiſit therefore that hee frequent publike places, that he haunt the company of thoſe that are touchſtones, for to know the good from euill. If he be come of a great and Noble ſtocke, hee muſt make many enterpriſes of Warre, put himſelfe in perils, hazzard his life, and ſhead his bloud, to die in the way of Honour, or elſe hee ſhall bee reputed a daſtardly Coward, and vtterly deſpiſed of all men. If hee be of baſe eſtate, and that hee be called to the knowledge of Arts, Sciences, and needfull trades; yet for all that, he runneth into a thouſand dangers, trauailes, paines and troubles, as well of the body as of the ſoule, hee toileth day and night, and ſweateth water and bloud, to get a maintenance during his life, and oftentimes it is ſeene, that what paines ſoeuer man taketh for his liuing, yet it is ſcant ſufficient to ſerue his neceſſitie. Let him be of any Vocation p. 18or Calling whatſoeuer, there come vntounto him irremoueable cares, domeſticke troubles, or the knowledge of husbandry, or contentions in Law, or the labour of painfull Mechanick Arts; all to the end that he may get ſomwhat for his children, who ſucking from him (it may be) all that he hath, is onelyonly requited with ingratitude and reproch.

Theſe infelicities are the occaſion that man is alwayes wearied with the things preſent, deſiring onelyonly things to come, and continually endeuouring to catch at ſomewhat that is already eſcaped; whereas if by chance they obtaine it, it diſſolueth to nothing, as it is in their hands, or if they enioy it, yeelds no contentment, nor doth any wiſe appeaſe their feare, or ſatisfie their deſire.

It is not therefore without cauſe that M. Aurelius was wont to ſay (when hee conſidered the miſery of mankinde) I muſed in my mind, ſaid he, whether there might bee found in any age, a man that could vaunt, that in all p. 19his life-time he neuer taſted aduerſitie: and aſſuredly if there might bee ſuch a one found, he would be ſuch a fearfull monſter vponupon earth, that all liuing things would bee amazed to behold him. Then he concluded after this ſort, ſaying; And in the end I found my owne thoughts true; for hee that vvas yeſterday rich, was to day poore; hee that was yeſterday in health, was to day ſicke; he that laughed yeſterday, did to day weepe: he that was yeſterday in proſperitie, was to day in aduerſitie; and he that was yeſterday aliue, was to day dead.

But let vsus now returne to our former matter, and ſet downe our diſcourſes in order.

What liuing man is he in al the world, that hath giuen himſelfe to any Science, or otherwiſe to liue, but that at one time or other hee diſliked of his owne profeſſion, and is weary thereof?

And for the better vnderſtanding of the ſame, we will particularly diſcourſe the miſeries and troubleſome liues of p. 20all the principall eſtates, liuing vponupon the boſome of the ſinfull earth.

Searching into all eſtates of men, we ſhall finde that aboue all other mortall creatures, Kings are moſt liberally prouided for: for what maketh man appeare more happy in this world, then Goods, Honors, Dignities and Rule; licence to doe good or euill, without controulement, power to exerciſe liberalitie, and all kinde of pleaſure, as well of the body, as of the minde: all that may be wiſhed for, to the contentation of Man, either in varietie of meates, magnificence in ſeruice, or in veſtures, to raiſe at their pleaſure the meaneſt man to high place, and with a frowne diſgrace the mightieſt? All which is continually at a Princes command: there is nothing that may pleaſe the memory, or flatter the deſires of the fleſh, but is prepared for them euen from their cradles, onelyonly to make their liues more happy and full of felicitie.

But now if wee iudge of their liues vprightly, and weigh them in a true p. 21ballance, wee ſhall finde, that the ſelfeſame things that make them happy in this world, are the very inſtruments of vice, and the cauſe of greater ſorrowes: for what auaile their coſtly ornaments, honorable ſeruices, and delicate meates, when that they are in continuall feare to bee poiſoned, wrong ſeduced, and often beguiled by their ſeruitors? HaueHave wee not had experience thereof many times? Doe not Hiſtories report that ſome men hauehave beene poiſoned with Pages, and with the ſmoake of Torches? Wee may reade likewiſe of certaine Emperours that durſt not lye downe to reſt in the night, before they had cauſed their beds to be lyen in, and all the corners of their chambers to bee ſearched, leſt they ſhould bee ſtrangled or murthered in their ſleepes. Others that would not permit any Barbers to touch their faces, for feare that in trimming of their heads or beards, they would cut their throats: and yet to this day they are in ſuch feare, that they dare not put meat into their mouthes, p. 22before their taſter hauehave taſted thereof.

What felicity can a Prince or King hauehave,That Kings and Soueraignes are not more free from miſery then other inferiour perſons. that hath many thouſands of men vnderunder their gouernment, when he muſt watch for all; heare the complaints and cryes of eueryevery one; procure eueryevery mans ſaufeguard; prouoke ſome …o doe well by liberall gifts; and others, by terrour & feare? He muſt nouriſh peace amongſt his Subiects, and defend his Realme againſt the inuaſion of forraine enemies, beſides many other calamities that are depending vponupon a Regall Crowne.

But now touching the vnhappy ſtates of wicked Princes, vntounto whom three kindes of people are moſt agreeable and familiar. The firſt are flatterers, which be the chiefe enemies to all vertue, and they that impoiſon their ſoules with a poiſon ſo peſtiferous, that it is contagious to all the world: their Princes folly, they call Prudence; their crueltie, Iuſtice; their wantonneſſe, LoueLove; their fornications, Pleaſures and paſtimes: if they be couetous, they call it good huſbandry; if they be prodigall, they call it p. 23liberalitie. So that there is no vice in a Prince, but they cloake it vnderunder the ſhadow of ſome vertue.

The ſecond ſort are ſuch, who neuer reſt night,The inuenters if new Patents. but in the morning they bring in ſome new inuention or other, how to taxe and draw money from the poore people; and generally all their ſtudy is imployed to bee waſtefull, and prodigall in the exactions and miſery of the poore Commons.Enuious, & inſatiable Courtiers.

The third and laſt ſort are ſuch, that vnderunder the cloake of kindneſſe and honeſtie (counterfetting good men) hauehave alwaies their eyes fixed vponupon other mens liuings, and make themſelues reformers of Vices.

They inuent wicked & falſe deuices, not only how to get other mens goods, but oftentimes their liues, who before God are moſt innocent.

Behold, heere you may well ſee the manifold miſeries that compaſſe Scepters, and States of Princes: Heere are the thornes that they receiue, in recompence of their brightneſſe and royall p. 24dignity, which ought like a Lampe to giuegive light to all the world: but when it is eclipſed or darkened with any vice, it is more reproachfull in them then in any other priuate perſon whatſoeuer: for they ſinne not onelyonly in the fault which they commit, but alſo by the example which they giuegive.

The aboundance of honours & pleaſures that Princes enioy, ſerueth as a bait to induce them to euill, and are the very matches to giuegive fire to vice.Wealth inticeth men to ſinne. What was Saul before hee was made King, whoſe life is ſhewed in the holy Scriptures, whom God did elect? Yet hee made a ſudden eclipſe or changing. How wonderfull was the beginning of the raigne of King Salomon; the which being ouercome with royall pleaſures, gaue himſelfe as a prey to women! Of two and twenty Kings of Iudah, there is found but fiue or ſixe that hauehave continued in their vertue.

If we conſider the eſtate of the Aſſyrians, Perſians, Grecians & Egyptians, we ſhall finde more of them wicked then p. 25good. If we conſider what the Romane Emperours were, (which hath been the moſt flouriſhing Cōmon-wealth in the vvorld) vvee ſhall finde them ſo ouercome with vices, and all kinde of cruelties, that I doe almoſt abhortre to ſpeake of their corrupt and defiled liues. What was the eſtate of their Common-wealth, before that Scilla and Marius did murmure againſt it; before that Cataline and Catulla did perturbe it; before that Caeſar and Pompey did ſlander it; before that Auguſtus and Marcus Antonius did deſtroy it; before that Tiberius and Caligula did defame it; before that Domitian and Nero did depraue it? For although they made it rich vvith many Kingdomes, yet were the vices they brought with them, greater then the Kingdomes they gained. For their goods and riches are conſumed, yet their vices remaine vntounto this day. What memory remaineth of Romulus that founded the Citie of Rome? Of Numa Pompilius that erected the Capitoll? Of Aurus Marius, that compaſſed p. 26it with walles? Did not they ſhew what felicity remaineth in high eſtates, who are more ſubiect to the aſſaults of Fortune, then any other earthly creature? For many times the thred of life breaketh, when they thinke leaſt of death, and then the infamy of thoſe that bee wicked, remaineth written in Hiſtories, for a perpetuall memorie thereof. The which thing all eſtates ought more to regard a thouſand times, then the tongue that ſpeaketh euill, which can but ſhame the liuing: but booke record a perpetuall infamie for euer: which thing beeing duely conſidered of by many Emperours & Kings in times paſt, forſooke their Scepters, and Royall Empires, and betooke them to an obſcure life, reſting better contented with a little in quiet, then to enioy with full ſaile the crooked honors of the world.

p. 27CHAP. IIII.

The life of Courtiers.

BVt aboue other vanities and miſeries which corruption doth continually attend, there doth appeare in Princes Courts a certaine Noble captiuitie, where, vnderunder the colour of Greatneſſe, is the higheſt Seruitude, and thoſe gilded chaines that fetter mens minds. He which will liue heere, muſt alwayes be masked, and prepared in one houre to conuert himſelfe into twenty ſeuerall ſhapes, to entertaine many ſeruants, but no friends. Their innocency is accounted meere ſimplicitie; and to affirme any thing, is to diſproue the ſame. There are two ſorts of people in the Court which hate one the other, each knowing of it: notwithſtanding, there is alwayes an emulation betwixt them, which ſhould firſt attempt any point of Honour, to doe the other ſeruice, and bee the laſt that ſhould end it. But ſuch ridiculous p. 28complements are like vntounto Anticke actions. Enuy, which doth ſupplant and deceiue his neighbour, or that doth ſnarle in ſecret, is there perpetually, and to appeaſe it, there is no way but by miſerie. Vices and degenerate actions, are eſteemed among Courtiers, as precepts and part of their compoſition. Not to bee corrupted by them, there requireth more faith then a graine of Muſtardſeed. As Crowes build their neſt among the higheſt boughes, ſo doth the diuell among the higheſt of men, where ſpreading his wings, he clocketh for his little ones,New Duels doe adde to one much reputation: for as it is a ſhame for a man to come into the world; ſo they hold it an honour to ſend him out of it. which are his Vices, becauſe there they remaine more expoſed to the ſight, and neuer appeare but vvith authoritie. There alſo ſhall you ſee Caualiers, who out of their gallant diſpoſition will kill one the other, vponupon the interpretation of a word: a manifeſt confeſſion that their life is not much worth, ſith they will ſell it ſo good cheape. Notwithſtanding theſe kinde of men, that are in theſe occaſions ſo valiant, do fly away, when they ſhould ſuffer the p. 29leaſt thing for Gods cauſe. Surely many ſuch are required to make one good Martyr for the holy Goſpell.

There be ſome kinde of Courtiers ſo ſubtill and crafty, that they doe play as the Fiſherman, who as ſoone as he hath gotten any thing in his Net, giueth ouer the Court, and goeth his way. Other ſome there be that play all out: and other that remaine vntill they become wondrous rich, and in the end they are made to reſtore all backe againe.

There are alſo others that doe nothing but inuent meanes to inlarge their owne treaſures, and become vvealthy with ſpoiling poore people. Princes doe by them many times as wee doe by our hogges; wee let them fatten, to the end we may eate them afterwards: ſo likewiſe are they ſuffered many times to enrich themſelues, to be diſpoſed afterwards when they are fat: and one that is new come, oftentimes is preferred in their places.

By this you may ſee, that Courtiers oftentimes doe ſell their liberty, to become p. 30rich, for they muſt obey all commandements; they muſt frame themſelues to laugh when the Prince laugheth, to weepe when hee weepeth, approue that which hee approueth, and condemne that which he condemneth. They muſt alter and change their natures to bee ſeuere, with thoſe that are ſeuere; ſorrowfull, with thoſe that are ſorrowfull, and in a manner transforme themſelues, according to the nature of him whom they will pleaſe, or elſe they ſhall get nothing. To bee briefe, they muſt frame themſelues according to his manners & nature, and yet many times one little offence ſtayneth all the ſeruice they hauehave done in the life before.

Many in Princes Courts put off their caps to them, whom they would gladly ſee cut ſhorter by the head, and often bow their knees to do them reuerence, whom they wiſh had broken their neckes.

Here you may ſee the life of a great number of vicious Courtiers, which is no life, but rather a lingring death: p. 31heere you may ſee wherein their Youth is imployed,Mens reward for thoſe follies and deboiſtneſſe, committed in their Youth. which is no youth, but a tranſitory death: for when they come to age, they bring nothing from thence but gray heads, their feet full of Gouts, their backes full of paine, their hearts full of ſorrow, and their ſoules filled with ſinne.

CHAP. V.

The life of Magistrates and wicked Iudges.

NOw our diſcourſe of Courtiers being paſt,Magiſtrates and wicked Iudges. it is requiſite we ſpeake of things done in the ciuill life, and to how many miſeries it is ſubiect. For although it be at this day a degree moſt noble, & neceſſary for the peace of mans life; yet ſhall we finde, that it deſerues to hauehave his part in this Pilgrimage, as well as others: and if there be any delectation, pleaſure, or Honour, depending thereon, yet it is tranſitory and inconſtant.

p. 32Firſt, knowing that all the actions of Magiſtrates paſſe before the eyes of the common people, whoſe iudgements in matters of State be but ſimple, yet hauehave they a certaine ſmell or ſauour to know the good from euill. Wherefore thoſe that be Iudges and Magiſtrates, be ſubiect (as in a Play) to bee hiſſed at, and chaſed away with ſhame and confuſion.

For the haire-brain'd people vvhichwhich is compared to a Monſter with many heads, are mutable, vncertaine, fraudulent, apt to wrath and mutinie, ready to praiſe or diſpraiſe, without wiſedome or diſcretion, variable in their talke, vnlearned and obſtinate.

Therefore it behooueth that the life of a Iudge or Magiſtrate bee ſincere and vertuous. For as he iudgeth openly, ſo ſhall hee be iudged of the people ſeuerally,A Notable ad…ertiſement for Judges and Magiſtrates. not onelyonly in matters of waight, and importance, but in thoſe of ſmall conſequence. For alwayes the rude people will find ſomewhat to reforme, as the … at their p. 33Law-maker Licurgus, for that he went alwayes holding downe his head. The Venecians defamed wiſe Cato, in his eating, and accounted Pompeius vnciuill: for that he would ſcratch with one finger onelyonly: yet theſe are but few in compariſon of other good men, that the common ſort hauehave perſecuted, baniſhed, and in the end put to death.

If that great Oratour Demoſthenes were aliue, hee could ſay ſome-what, who after he had a long time been a iuſt and faithfull Gouernour of the Common-wealth of Athens, was in the end without cauſe vniuſtly baniſhed. Moſes and many other holy men hauehave ſo many times taſted the fury of the common people, that if they were this day liuing, they would powre out moſt grieuous complaints againſt them.

Now wee hauehave ſhewed and ſet forth the miſeries that proceede from common people; ſo, muſt wee in like ſort put into the ballance the errours and corruptions that are found in wicked Iudges; of the which ſort, ſome are p. 34corrupted with feare: for ſuch feare they hauehave, that rather then they will diſpleaſe a Prince or a great Lord, will violate Iuſtice, like Pilate that condemned Chriſt, for feare that hee had to diſpleaſe the Emperour Tiberius.

Other Magiſtrates are corrupted by louelove, as was Herod, who for to pleaſe the fooliſh louelove of a Damſell that danced, condemned Saint Iohn Baptiſt, although that hee knew that hee was iuſt and innocent.

Some are many times corrupted by hatred, as was the chiefe Prieſt that condemned Saint Paul to bee ſtoned to death, though he deſerued it not.

Some Magiſtrates are corrupted by ſiluer and gold, and other gifts & preſents, as were the children of the Prophet Samuel: and this diſeaſe is ſo contagious, that I feare (at this day) many are infected with it.

They all louelove rewards (ſaith the Prophet) they all looke for gifts: they doe not right to the Orphane, and the Widdowes complaint commeth not before p. 35them. And in another place, Woe be to you that are corrupted by money, by hatred or louelove; and which iudge the good to be euill, and the euill good; making the light darkneſſe, and the darkneſſe light. Woe bee to you that hauehave not reſpects to the ſecrets of things, but to the deſerts of men: that regard not equity, but gifts that are giuen; that regard not Iuſtice▪ but money. You are diligent in rich mens cauſes, but you deferre the cauſe of the poore: you are to them moſt cruell & rigorous Iudges, but vntounto the rich, kinde and tractable.

The Prophet Ieremy cryeth out againſt wicked Iudges, and ſaith they are magnified and become rich: they hauehave left the Orphanes, and hauehave not done Iuſtice for the poore; Shall not I therefore puniſh theſe things, ſaith the Lord, and my ſoule take vengeance on ſuch manner of people?

Heere alſo the ſentence that S. Iames pronounceth againſt them at the day of Iudgement: You hauehave condemned and killed the iuſt: you hauehave liued in wantonneſſe p. 36in this world, and taken your eaſe: Now therefore (ſaith the Lord of Hoſts) weepe and howle in your wretchedneſſe that ſhall come vponupon you, your garments are moth-eaten, your gold and ſiluer is cankered, and the ruſt thereof ſhall be a witneſſe againſt you, and it ſhall eate your fleſh as it were fire; for the complaints of the poore are aſcended vpto my Throne.

Theſe are the complaints that the Prophets and Apoſtles made againſt wicked Iudges and Magiſtrates: and likewiſe the Cenſures that our good God hath thundered againſt them.

CHAP. VI.

Of Mans eſtate being in wedlocke.

MAny hold, there is no ioy nor pleaſure in the world, which may bee compared to marriage: for, ſay they, there is ſuch fellowſhip betweene the parties coupled, that they ſeeme two mindes to be transformed into one; and p. 37likewiſe that both their good fortune and bad is common to them both, their cares to be equall, and their ioyes equall: and to be briefe, that all things are in common betweene them two.

Truely if wee account it pleaſure to commit our ſecrets to our friends and neighbors; how much greater is the ioy, when we may diſcouer our thoughts to her that is ioyned to vsus, by ſuch a knot of affinitie, that we put as much truſt in her, as in our ſelues, make her whole treaſurer, or faithfull keeper of the ſecrets of our minde?

What greater witneſſe of feruent louelove, and vndiſſolueable amity can there be, then to forſake Father, Mother, Siſter and Brother, and generally all their kinred, till they become enemy to themſelues, for to follow a Husband, that doth honour and reuerence her; and hauing all other things in diſdaine, ſhe only cleaueth to him? If he be rich, ſhe keepeth his goods; if he be poore, ſhe is companion with him in pouertie; if he be in proſperitie, his felicitie is redoubled p. 38in her: if he be in aduerſitie, hee beareth but the one halfe of the griefe; and furthermore ſhe comforteth him, aſſiſteth and ſerueth him. If a man will remaine ſolitary in his houſe, his wife keepeth him company: If he will goe into the fields, ſhe conducteth him with her eye, ſo farre as ſhe can ſee him; ſhe deſireth and honoureth him: being abſent, ſhee complaineth, and ſigheth and wiſheth his company: being come home, he is welcommed and receiued vvith the beſt ſhew and tokens of louelove. And for to ſpeake truth, it ſeemeth that a Wife is a gift from heauen, granted to a man, as vvell for the contentation of Youth, as the reſt and ſolace of Age.

Nature can giuegive vsus but one Father, and one Mother, but marriage preſenteth many in our children, the which doe reuerence and honour vsus, and are more deare vntounto vsus then our own ſelues (for being yong, they prattle, play, laugh, and ſhew vsus many pretty toyes: they prepare vsus an infinite number of p. 39pleaſures; and it ſeemeth they are giuen vsus by nature, to paſſe away part of our miſerable life. If wee be afflicted vvith age, they ſhew the duty of children, cloze vp our eies, & bring vsus to the earth from whence we came. They are our bones, our fleſh & bloud: for in ſeeing them, we ſee our ſelues. The father beholding his children, may be vvell aſſured that he ſeeth his liuely youth renued in their faces, in whom wee are almoſt regenerate and borne againe. Many are the ioyes & ſweet pleaſures in mariage, which for breuities ſake, I omit & paſſe ouer. But if we doe well conſider it, and weigh it in a iuſt ballance, we ſhall finde that amongſt theſe Roſes, are many Thornes growing; and amongſt theſe ſweet ſhowres of raine, there falleth much Hayle.

But with reuerence now I craue pardon of all vertuous Ladies and Noble women, that with patience I may diſcouer my intent; and that my preſumption may not gaine the leaſt frowne from their chaſte browes: for to the p. 40vicious I ſpeake, and not to them whoſe breſts harbour the liberall Fountaines of vertue and wiſedome.

The Athenians being a people much commended for their prudence and wiſedome, ſeeing that Husbands and Wiues could not agree, becauſe of an infinite number of diſſentions that chanced, were conſtrained to ordaine certaine Magiſtrates in their countrey, whom they called Reconcilers of the married ones: the office of whom was to ſet agreement betweene the Husband and the Wife. The Spartanes and Romanes had alſo ſuch like lawes and orders amongſt them: ſo great was the inſolence and raſhneſſe of ſome women towards their Husbands.

In this age there are but few, I thinke, can beare patiently the charges of marriage, or can endure the vnbridled rage of ſome women: and to ſpeake truth vvithout flatterie, if thou takeſt her rich, thou makeſt thy ſelfe a bond-ſlaue; for thinking to marry thine equall, thou marrieſt a commanding Miſtris. If thou p. 41takeſt her foule, thou canſt not louelove her; if thou takeſt her faire, it is an Image at thy gate to bring thee company. Beauty is a Tower that is aſſailed of all the vvorld, and therefore it is a hard thing to keepe that, when eueryevery one ſeeketh to hauehave the key. This is the concluſion, riches cauſeth a woman to bee proud, beauty maketh her ſuſpected, and hard-fauourednes cauſeth her to be hated. Therefore Diponares hauing taſted the Martyrdomes of marriage, ſaid, that there were but 2. good dayes in all the life of marriage; vvhereof the one was the wedding day, vponupon which is made good cheere, the Bride freſh and faire, and of all pleaſures, the beginning is moſt delectable. The other good day is, when the woman dyeth: for then the Husband is out of bondage and thraldome. Yet for all this, a woman is to a man a neceſſary euill, and one vvhom hee cannot well liue without; ſeeing that there is nothing more hard to find in this world then a good woman, a good Mule, & a good Goat, being three p. 42vnhappy beaſts. And to conclude, there is nothing more piercing then her outragious words; more to bee feared then her boldneſſe; more cruell then her malice, nor more dangerous then her fury: beſides many hurtfull diſcommodities of their Huſwifery.

CHAP. VII.

The vanity and inconſtancie of women.

THe moſt part of women are vaine;The Author, as before, craues pardon of all modeſt Religious, and vertuous women, whoſe vertue hee doth honour and reuerence. not onelyonly out of weakeneſſe and example, but alſo by expreſſe profeſſion: All their ſtudy is how to eſtabliſh vanity, and about this, they hauehave great ſtrife and emulation. For amongſt theſe worldly luſtres, you ſhall ſee women corrupted with delicacies, ſubiecting themſelues to faſhions, and aſpects of others, loſing the vſe of their feet, by pleaſing their fancy with too much neatneſſe, imploying the fourth part of their life in attiring themſelues: wearing p. 43haire bought out of Tire-womens ſhops, painting their faces, Idolatrizing their owne bodies, yet neuertheleſſe crucifying them with a iuſt puniſhment, ignorant of all things, yet ſtudying to ſpeake well, viewing themſelues in a Looking-Glaſſe a thouſand times in a day, and calling conſultations vponupon a particular haire. Poore creatures! vvho in altering the colour of their haire, and adding ſomewhat to their height, by extraordinary ſhooes, would diſproue the ſaying of Chriſt, vvhen hee ſought to verifie,Mat. 15. 36. & 6. 27.Matt 15:36Matt 6:27 that man could not make one haire white or blacke, nor adde one cubite to his ſtature. Make but a collection of the time that a curious vvoman doth ſpend through al her life, in dreſſing her ſelfe, and you ſhall find that it is more then a fourth part of her age.

This curioſity hath ſome affinity with ſeruitude, who amongſt them will apply ſo much time in doing good works: and how commeth it to paſſe, that thoſe habits which were giuen vntounto man for to hide his ſinne, are now conuerted into p. 44to ſinne it ſelfe? What is the occaſion that that, which God hath ordained to couer mans ſhame, ſerues now to ſet forth his glory? That that, vvhichwhich was an argument of humilitie, is now become the matter of pride? There is nothing ſo contrarie to the will and glory of God, as that vaine vanity: for a woman that hindreth the going of her owne feete, by wearing ſuch nice and high Pantofles: how can ſhe fly away into a ſtrange Countrey for Gods cauſe? A fleſh that is ſo delicate, how can it endure to take reſt, being impriſoned for the teſtimonie of the Diuine Goſpell? A vvoman which by reaſon of her painting, cannot tolerate the heat of the Sunne; how can ſhee endure the fire for the Word of God? Obſerue our Preparations to ſuffer afflictions, and peruſe our Apprentiſhip to martyrdom, and in the end you will finde that Salomon hath not ſeene ſuch things in his time, and that the vanity of vanities which he ſpeakes of, is inferiour to the vanitie of this age.

p. 45But let ſuch beware, that the ſame happen not to them, which the Prophets write againſt the women of Ieruſalem; who reproued their pride, their vnſhamefac't lookes, their rowling eies, their attire, Chaines, Iewels, Bracelets, and other their vaine-glorious faſhions. It will happen to you (ſaith the Lord of Hoſts) that in ſtead of perfumes, you ſhall hauehave ſtinke; in ſtead of haire, baldnes, and the faireſt young men among you, ſhall paſſe through the edge of the Sword, and the ſtrongeſt ſhall be ſlaine, and periſh in the warres.

CHAP. VIII.

Of Couetouſneſse.

BVt of all the miſeries that happen to Man in this world, theſe hereafter following, are the greateſt.

And firſt, let vsus conſider of Couetouſneſſe, wherewith many men are ſo farre ouercome, that they will hazard their life to win a little money; that is, p. 46to loſe their beeing, 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 hauehave ſome prouender; and to gaine worldly pelfe, not to ſerue his occaſions, but rather for himſelfe to ſerue it; to hauehave riches as one hath a Feauer, which doth more poſſeſſe the grieued, than the grieued it. To bee like vntounto a greedy dogs, which lying vponupon hay, & not eating it himſelfe, will ſnarle if any other commeth neere vntounto it. O miſerable people, that liue poorely, to dye 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 auoid ſo great an inconuenience, will conſider in himſelfe, what is the worth and eſtimation of ſuch droſſe: and will conceipt, that theſe things are oft giuen to wicked men, as ſeducers of mindes from true piety, and the diuine knowledge of the Almighty; who ſheweth vsus what eſtimation wee ſhould hauehave of p. 47riches, in giuing largely to the wicked; within whoſe breſts it doth fall, as a purſe into a ſtinking priuy. Ieſus Chriſt doth giuegive vsus an example what repute is to be had of it, in committing his purſe to Iudas, when as he gaue his holy Spirit to his faithfull Apoſtles. And if hee had thought wealth to hauehave beene the true felicitie, no doubt he would hauehave gathered it more abundantly: but hee had not ſo much, where to lay his head on. He hath willed vsus to louelove pouerty by his example: And the great King of the World will deſpiſe all things, that ſhall entice vsus to affect the contrary. A little wealth will ſuffice vsus to liue well, and leſſe to dye happily.1. Tim. 6.1 Tim 6 Godlines with contententment is great gaine: we are come naked into the world, and naked ſhall we goe out; peaceable pouertie is much better than troubleſome riches. But man is ſo fooliſh, that he had rather draw water out of a great diſturbed Riuer, with difficulty and perill, then from a little cleere brooke, with facility and eaſe; had rather take a great maſſe of p. 48gold with torment and danger, then a little with peace and ſecurity; & in fine, he will bee nothing the more ſatisfied. Moreouer, he thinketh that to bee loſt, which was neuer gayned by him: This kind of Auarice is alwayes linked with enuy. If peraduenture a man loſe his worldly fortunes, (according vntounto that which Salomon ſaith: That riches betaketh her to her wings) it doth ſometimes diſtract humane ſence; for, to ranſacke a couetous perſon, is to flay his skin from his body; to take from him his riches, is to depriue him of his heart; ſince that ſuch doe wholy deuote both heart and affection to their wealth.

Who euer ſaw the ſinne of couetouſnes more deepely rooted in the world, then at this day? for all the Cities, Prouinces, and Kingdomes of the earth, be very ſhops and ſtore-houſes of Couetouſneſſe and auarice. This is the world which the Prophets did fore-ſhew, that men ioyne houſe to houſe, and land to land, as though themſelues would alone dwell vponupon the earth.

p. 49Couetouſneſſe is the well-ſpring of miſeries:Couetouſnes the ſource and originall of all wickednes and abomination. for from thence proceed war and deſtruction, and the great effuſion of bloud, wherewith the earth is ouerflowne. From Couetouſneſſe proceed Murders, Treaſons, Thefts, Vſuries, forſwearings, the corruption of witneſſes, & peruerting of Iudgements; from Couetouſnes, the tedious delayes in Law, and lingring of Suites doe proceede; And to be ſhort, from thence commeth all kind of wickedneſſe.

This grieuous ſinne is growne ſo familiar among men, that many liue without mercy, in ſuch ſort, that now wee may ſee the ſtreets full of poore beggers, naked and cold with pouerty; with an infinite number of baniſhed women, driuen out of their Countries, bearing their children in their armes; wanting that which couetous men hoord vp with ſuch cares, that they rather make it their god, and will rather let a poore body dye at their gates, then refreſh him with food.

Therefore let vsus now leaue theſe wicked p. 50men,Of Enuie, that cruell, abominable, and bloudy vice, which doth generaly raigne now in this our degenerate age. Idolaters of their treaſures, with the couetous rich man mentioned in the holy Scripture, and ſpeake of another Vice, which is called Enuy; a malady wherwith many minds in this new world are grieuouſly afflicted.

The time is now come, that the whole earth is nothing but a very place of the Enuious: a vice which is the oldeſt of al vices, and hath bin vſed in the worlds infancy: The experience thereof, was approued in the firſt Age, in Adam and the Serpent, in Abel and Cain, in Iacob and Eſau, in Ioſeph and his Brethren, in Saul and Dauid, in Haman and Mardocheus, the which purſued not one another for their riches, but for the enuy that the one bore to āother. But all this is nothing to the enuy which is vſed amongſt men at this day: which wicked vice not onelyonly raigneth among the common ſort, but alſo amongſt the higher: for when they are mounted to the top of Fortunes wheele, and thinke peaceably to enioy the fauour of Princes; behold, ſuddenly the enuy of ſome p. 51other conſpires againſt them, and cauſeth them to bee diſdained and caſt out of fauuor. Therefore I thinke there is no other meanes to auoid Enuy, then to auoid Dignity and Rule: The reaſon is, that we are the children of Enuie, and he that leaueth moſt goods, leaueth moſt enuy.

For this cauſe,Of Ambition, the cauſe of our fall and ruine. the Elders counſelled the rich that they ſhould not dwell neere the poore, nor the poore, neere the rich: for the one are enuied for their wealth, and the other for their pouertie.

Much like vntounto this is Ambition, which is an extreme deſire to aſpire to honour and greatneſſe.Bernard. Ambitioſorum Arcana ſunt periculoſiſſima. Amongſt that multitude of people which preſſe themſelues in mounting vp, thoſe which follow, endeauour to march vponupon them that goe before; and at length, three parts of them being driuen to ſtay behind, ſwell with enuy and griefe at the reſt: when as thoſe that hauehave attained to the heighth of honour, draw vp after them their ſcaling-ladders, fearing that p. 52otherwiſe ſome by aſpiring, might paralell their worth. But oftentimes, when they hauehave poſſeſt themſelues with theſe dignities,Maledictus ſuperbus eſt, tam impudens voluntartè ſe ſepareta Deo. they are like Apes, which hauing once climbed to the top of a tree or houſe, doe ſit, and make ill fauoured faces at paſſengers, and retaine the people to gaze at their moppes: For then ordinarily their weakeneſſe doth encreaſe, and their vices grow eminent, inſomuch that they find more care and feare in that ſtate of greatnes,Mans felicitie and happineſse doth not depend onelyonly vponupon greatneſſe and degnity: for contentment exceedeth riches. than whē they were moſt meane. The higheſt boughes are moſt ſhaken by the winde, and the points of Steeples moſt beaten with ſtormes and lightening. A man hath leaſt mind to ſleepe in beds of ſilke embroidered with gold. The greateſt feare of poyſoning, is at Tables furniſhed with variety of delicate diſhes; whereas on the contrary, it hath not bin heard that any hauehave receiued hurt out of woodden Cups.

After an innocent trauell, ſleepe ſeemeth pleaſing in a bed of ſtraw.

p. 53CHAP. IX.

Of petty-fogging ſtrifes, and Law-contentions.

BVt now behold another ſort of vanitie, which doth much vexe & trouble man; A roaring, crying, and turbulent vanity, which is armed with ſtings, and couered with ſubtilty, which imployeth all the beſt part of mans life in petty-fogging ſtrifes,Take Fees with both hands, gull their Clients, and make them like bare-headed Vaſſals, pray and pay ſoundly, for their importunate bawling. and amongſt the controuerſies of importunate proceſſe. Doe but enter into ſome great Hall or place of pleading, you will admire at the confuſed murmure, the corrupted diſcipline, the weariſome courſes, and contentious humours, and will truely perceiue that in carriage of all theſe things, there is no mention of God, vnleſſe perchance in ſwearing. And that there in the meane time, while that two perſons do cōſume their eſtates to gaine a proceſſe, commeth a third and beguileth them both of the prey, and oftentimes their charge in following, ſurmounts p. 54the principall. O how many men do liue by the loſſe of others? How many would faſt without riches, if all thoſe that endeuour to conſume one the other,An excellent Simile. ſhould but enter into familiaritie and friendſhip, I doe thinke that God doth perceiue this confuſed and murmuring multitude, in the ſame faſhion as we doe ſee a little Hillocke full of Ants running together pell mell, without order or reaſon. Some one 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, which cannot be compriſed vnderunder 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 be but vaine; how much more is vanity it ſelfe? Let vsus firſt begin to examine Studies and Sciences.

p. 55CHAP. X.

Of Philoſophy, and the knowledge of diuers tongues.

IN this moderne time, Learning is onelyonly reputed to be the knowledge of Languages, and thoſe that are learned, doe buſie themſelues to finde out how the Romiſh women did ſpeake two thouſand yeeres ſince: how the ancient Romanes did apparell themſelues: how people did then affect Comedies, and to refine ſome Latine or Greeke words, that are now growne out of vſe by antiquitie. This kinde of courſe is to vſe a golden Scepter for to take vp dung, to imploy the vnderſtanding, which ought to flouriſh in one, to ſome baſe occupation, and to make a feaſt of nothing but ſawce. For the knowledge of theſe things, is onelyonly profitable to ſeaſon, no way good to nouriſh.

Alſo there are ſome, that when they hauehave attained old age, doe then ſearch for words, when they ſhould hauehave the p. 56things.The vanity, ſimplicitie, and folly of aged men. Many there are alſo that begin to reade Grammar, when they are come to vſe Spectacles. They learne Rules to ſpeake eloquently in Latine, when they are barbarous in their owne natiue language; So that their life is a continuall incongruity.

Philoſophy and the Sciences hauehave many things not onelyonly more high, but alſo harder: like vntounto Pine-Apples in the higheſt part of a Pine-tree, which many ſeeking to obtaine, doe fall in climing for them; whereas others doe breake their teeth, that ſtriue to open them. Such is this learning, that as it indueth a man with much knowledge; ſo alſo it addeth vntounto him more care and trouble of minde. For Salomon ſaith, that hee that doth augment his knowledge, doth but increaſe his ſorrow. Ignorance is neuer without ſome commoditie: And in concluſion, when we hauehave gotten all the precepts of this knowledge, it extends it ſelfe not farre, and is of ſmall vſe. For Man cannot by all his Philoſophy, attaine to the perfect p. 57knowledge of a ſmall fly, or garden Lettice, much leſſe of his owne compoſition. We deſire to trauerſe our ſpirits through all things,Hee that knowes much, and knowes not himſelfe, knowes nothing. but remaine ſtrangers to our ſelues. Wee will know much, and performe little. To ſpeake more properly, our ſtudy is not labour, but rather an idle action, which doth torment vsus without any hope of aduancement:Simile. Like vntounto the Squirrels that runne continually within turning Cages, thinking to get away, when as after all their paines-taking, they ſtil remaine in the ſame place. We learne little with great paine, & that little doth ſcarcely amend our imperfections, but rather oftentimes adde more to them.

One drop of wiſedome, guided by the feare of God, is more worth then all humane learning. For what doth it profit a Lawyer in taking paines, to gaine the proceſſe of another, if hee himſelfe be at variance with God? What commodity reapeth a Phyſician, to iudge of another mans health, if hee himſelfe bee not as yet reſolued to feele the p. 58pulſe of his owne conſcience?

What good is it to any that hauehave learned the ancient Hiſtories, if they be ignorant of thoſe things that paſſe in this time? Or to hauehave learned by Aſtronomie the motions and influences of heauen, if they know not the means how to come thither?

CHAP. XI.

Of Ciuill vertues and Pilgrims.

THere bee ſome that vndertake long tedious voyages, gaining many Oaſts, but few friends, promiſing to learne much in their iourney, vvhen as oftentimes they returne more fooliſh then they went; and perchance hauing circuited the earth, doe ſorrowfully bequeath their body to it, for a concluſion to their perfected reſolutions, as flyes when they hauehave paſſed many times round about the Candle, at length enter into the flame, after they hauehave ſeene ſo much land there, onelyonly p. 59require a handfull for to couer them. With this vanity are they iuſtly afflicted, which make long Voyages towards ſome Saint, for to deſire that they may get children, when it may be, at their returne, ſome officious neighbour hath diſcharged them of that care.

Yet ſome againe, perchance, wil ſay, that our Ciuill Vertues hauehave ſome things that are of more conſequence. But heere out of this alſo doth bud another vanity, ſeeing that thoſe vertues hauehave no mention but by Vices: for Choller giues an edge to Valor; Cowardize doth make a man to bee more circumſpect and wary; Ambition, Auarice, and Enuy, are as ſtings to ſtudie and induſtry.Such minds incite whores rather then chaſte and vertuous women. The feare of an ill report in many women, is the cauſe of chaſtitie: many are ſober out of a couetous humour; other 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 broker; nor the laſt then a Merchandize. Religion it ſelfe doth often ſerue p. 60for a cloake to ſuch couetous perſons: for many follow Ieſus Chriſt (in the deſart, only to hauehave bread, which is to ſubiect their vnderſtanding only to the belly, & the chiefe of vertues, onelyonly to the meaneſt of vices: but I know not which is worſe, either to fly away from Chriſt, or to follow him for gaine; to ſerue him for money, or to ſerue the diuell for gaine; whether it doth ſeeme moſt iniurious, or ignominious towards God, either to leaue his Sonne Ieſus Chriſt, or in following him wrongfully, to make him a Vallet to our concupiſcences. What can theſe vertues then be, that march vnderunder the pay of the diuell? Surely this is alſo a great vanity, & manifeſt corruption. Wherefore ſome (not perceiuing any thing in the world, which is exempted out of this vanitie, and that vices & impietie hauehave infected all ſorts of eſtates and conditions in humane life) doe thinke to wreſt themſelues out of it, by confining their bodies to ſome deſart, and condemning their minde to a perpetuall care: p. 61where beeing ſecluded from all company, they liue in continuall ſilence, neuer ſpeaking but with God and themſelues.

This ſolitary humour in many, doth proceede from a brutiſh conceit; in others, from a weake ſpirit, vncapable of humane ſocietie; in others, from an ambition to bee remarkeable for ſome extraordinarie profeſſion, and in others out of diſcontent-and enuy, that they are wearied in ſwimming againſt the current of this worldly ſtreame; and in hauing receiued all things ſtill contrarie to their deſire. Notwithſtanding, I doe not doubt, but that there bee ſome which doe imbrace this ſort of ſolitary life, to baniſh themſelues from the vices of this world, and to ſerue God with more liberty. But ſuch are much deceiued, who willing to forſake the world, doe returne farther into it by other meanes, and are aſſaulted by worſe temptations: for then paſſionate griefes, curious cogitations, peeuiſh idleneſſe, Hypochondriacall p. 62humours, deſpaire, preſumption, and ſelfe-admiration, doe inſenſibly glide into mens ſpirits, vnderunder the profeſſion of an extraordinary ſanctity; all which doe render the ſpirit diſcontented of an inſolent melancholy, and preſumptuous deuotion, which oftentimes degenerateth into madnes, and want of ſenſe.With good reaſon S. Auſtin ſaid, That Man pleaſeth God the beſt, that, circled with beauties, in the mids of Princes magnificent Palaces, could fly their alluring temptations. A ſolitary man, in the extremity of his griefes and ſadneſſe, hath no body to comfort him: and comparing himſelf with none but himſelfe, hath this conceit, that hee is ſome excellent thing. But then luſtfull deſires doe doubly burne within him: For man is of this nature, that he thinketh thoſe things moſt beautifull, which are fartheſt remote from him. So S. Ierome being in the middeſt of a Deſart, and in his greateſt abſtinencie, doth confeſſe that his minde was then amongſt the Dances, & Ballads of yong maids; and that he did burne with incontinency and deſire. Beſides, the Diuell following Ieſus Chriſt into the Deſart, doth plainely ſhew that hee did iudge p. 63that place moſt conuenient for temptation.A notable compariſon to confound the folly of men, who thinke to auoid temptations, by rendring and making themſelues Anchorites and Hermites. Then if the Sonne of God was aſſailed by the Diuel in the Deſart, how ſcapeth an Hermite, or ſecluded perſon, that can neuer be exempted? Therfore the ſureſt way for a man to ſeparate himſelfe from the world, not with his feet, but with his affection: to expell it altogether from him & his heart, fearing otherwiſe that departing from this world, notwithſtanding hee carrieth it with him. For as it is poſſible to bee worldly and vicious, liuing farre from the world: So it is poſſible to leaue the world, without flying into a Deſart, and to liue alone in the middeſt of company; to be within a Court or Palace, ſpectator of vanity and troubles, without participating of them; and in the middeſt of a babbling multitude, to talke only with himſelfe, & to entertaine his thoughts with God. And in the meane time, to imploy his indeuors to the edification of the Church, ſtretching out his hand to the erroneous, for to re-guide them into the right way of p. 64Saluation, rather then to hide his Talent in the earth, and to cut himſelfe cleane off from the body, and all ciuill ſocietie, as an vnprofitable member. So did the Apoſtles and thoſe glorious Lampes, which hauehave inlightened the Church of God, and which ſhine amongſt vsus to this day, they beeing dead.

I know well, that the opinion of Ariſtotle, in the beginning of his Politiques is true, that hee which is of a ſolitarie diſpoſition, is either of a moſt diuine, or very baſe ſpirit, becauſe that he doth eſtrange himſelfe from all ſociety, either for that hee hath vertues more then humane; or that hee is ſo contemptible, and meane, in reſpect of Man, that he is vnworthy to approach neere him. But let him know which doth affect ſolitarineſſe, becauſe he doth ſurpaſſe all men in vnderſtanding and vertue, that he ought to repell that humour, and to condeſcend by humilitie and meekeneſſe, to the imperfections of others, labouring for the good of the p. 77Church or Common Wealth, either by word or worke: For what are all thoſe perfections more then ſhaddowes, and obſcure traces of thoſe perfections that are in Ieſus Chriſt;Non quaere-Chriſtus Ieſus glariam ſuam omnia. Igitur relinqnere debes etiam te ipſum ſpernere & abnegare vt frauris amicitia Iheſu Chriſti. notwithſtanding he tooke vponupon him our ſhape, and conuerſion among men, that thereby he might ſaue them, and winne ſoules to heauen. Therefore to conclude this point, If to flie from the World bee a vanity, how much more to follow it? If vices and torments do harbour in the deſart, how much more in preſſes and throngs of people? Truely, if vanity bee in eueryevery place, let vsus ſay, that all is torment and affliction of Spirit.

CHAP. XI.

Of old and decrepit age.

BVt in the meane time that man is buſied about al theſe vaine conceits, while he is puſhing time with his ſhoulder, endeauouring nothing all dayes of his life, but to riſe, and to goe to bed, to p. 66apparell himſelfe, and to make himſelfe vnready, to fill his belly, and to euacuate his ſtomacke: which is no more then a circle of the ſelfe ſame importuning occupations; much like vntounto a Millers horſe, that alwaies treads one compaſſe. While he is thus buſied with ſuch occaſions, behold, old age ſtealingly arriueth, to which few doe attaine, and all deſire: But if any doe peraduenture gaine that time they deſire, to hauehave it prolonged to the vtmoſt; this age (being as Grapes which hauehave loſt their iuyce, and as the ſincke of mans life) is without queſtion, the moſt vnhappy for thoſe men that are worldly, as no the contrary it is moſt bleſſed for ſuch as are godly: For worldly men in this age are doubly poſſeſt with way wardnes; their feare and diſtruſt doth increaſe, their iudgement waxeth weake, & begins to diminiſh: Wherefore we do wrongfully call a melancholy humor, wiſedome; a diſ-abilitie, ſobriety; becauſe old age leaueth not pleaſure, but pleaſure leaueth it.

p. 67And therefore he doth vndeſeruedly complaine, that the time and manners of men are changed 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 diſlike him, if they were neuer ſo good: Like vntounto thoſe which being in a Ship, thinke that the banks moue, when it is onelyonly themſelues. It is alſo a vice incident to this Age, to ſpeake much, becauſe they are no more able to performe any thing; and that they alſo thinke themſelues moſt fit to propoſe precepts to youth, and to declare things of time long ſince: Like vntounto a declining State, as that of the Romane Empire, where there are many talkers, but few valiant, & not much different from the aged time of the world, where are many curious diſputers, but few of the true Religion. In this Age alſo, doth increaſe the louelove of wealth; and earthly cares doe ſummon new forces againſt man, he waxeth all gray, and eueryevery thing in him beginneth to p. 68wither, onelyonly his vices excepted.

That auncient man, of whom the Apoſtle maketh often mention, beeing ready to dote, waxeth not old in worldly age, but then he is in full vigour: He therefore feareth approching death, and holdeth his life like vntounto an Eele, which ſlideth away.Simile. In the meane time, he determineth of tedious deſignes,A pittifull example of Mans Wolfe-like appetite, his inſatiate deſire of riches, and vgly terror of deformi…y. and heapeth vp riches, as if death ſtood a farre off, and durſt not appeare.

But now that age is come, and the time that he ought to reſt; his griefes and dolours are renewed, the heart afflicted, the braine troubled, the face withered, the body crooked, the ſight dimmed, the hayres falne, and the teeth rotten; and to be ſhort, the body is as it were, aſimilitude of death: yet doth he prepare himſelfe leaſt, to gaine the future bliſſe; and though many times death takes for a gage one part or other of his body, as an arme, an eye, or a legge, to ſerue for an aduertiſement that he will ſhortly fetch the reſt, yet he is ſo affianced to the earth, that p. 69he is vnwilling to goe to it, when nothing remaineth in him, but euill.

CHAP. XIII.

Of DEATH.

THus after Man hath ſorrowed all his dayes,Than the Day of Death there is nothing more certaine, nor nothing vncertaine. vnderunder the heauy burthen of his ſinnes, and in concluſion of all this vnprofitable & weariſome trauell, behold the approch of death, before he hath learned to liue, much leſſe to dye: The moſt part beeing taken out of this world before they know to what end they entred in; they would willingly prolong the date of their life, but death admits no compoſition: for it hath feet of wooll, but armes of iron; it cōmeth vnſenſibly, but hauing taken once hold, it neuer looſeth her prize. To this pace or ſtep, man commeth ſo ſlowly as poſſibly he can: For if a Ship ſhould ſinke among the waues two hundred leagues from Land, notwithſtanding eueryevery Paſſenger would ſtriue to ſwim, not with p. 70an intent to ſaue his life, but to repell death for ſome minutes, and to render nature her laſt ineuitable tribute. EueryEvery man trembleth at this paſſage, and laboureth to ſettle himſelfe here, yet is forced at laſt to yeeld vntounto Death; and yet by no meanes may bee knowne after what manner hee ſhall end his life. Some there bee that are forced to dye by hunger; others, by thirſt; others, by fire; others by water; others, by poiſon; others, are ſmothered; others are torne in pieces by wilde beaſts; others, deuoured of the Fowles of the aire; others are made meat for Fiſhes, and others for Worms: yet for all this, Man knoweth not his end; when hee thinketh himſelfe moſt at reſt, hee ſodainly periſheth.

What a dreadfull ſight is it, to ſee him lying in his bed that is oppreſſed with the paines of Death? What ſhaking and changing of all the bonds of nature will he make? the feete will become cold; the face pale; the eyes hollow; the lips and mouth to retire; the p. 71hands diminiſh; the tongue waxeth blacke; the teeth doe cloze; the breath faileth; the cold ſweat appeareth by the violence of ſicknes. All which is a certaine token that nature is ouercome.

But now when it commeth to the laſt gaſpe, or at the ſorrowfull departure that the ſoule maketh from his habitation, all the bands of Nature are broken. Beſides, when the Diuell or wicked ſpirit is aſſured of our end, what furious aſſaults will hee make againſt our ſoules, to make vsus deſpaire of Gods mercy? It is the houre when as Satan doth his power to ſtriue againſt GOD, for to hinder the ſaluation of mankind; and he is more boiſterous in theſe latter dayes, for that he knoweth that his time is but ſhort, and that the end of his kingdome is at hand, and therefore he is the more enflamed: for he neuer more tormenteth thoſe whom he doth poſſeſſe, then when he knoweth that he muſt depart.

But now when Man hath paſſed the p. 72bitter anguiſh of Death, where is then become his glories?**Nota. This is weighty to be obſerued, not ouely of the poore and inferiour perſons, but more to be apprehended with feare, by thē moſt mighty Soueraignes and greateſt men of this world, that they may not build their happineſſe vponupon the deceitfull ground of their riches, and tranſitory poſſeſſions. Where are his pomps and triumphs? Where is his Voluptuouſneſſe and Wantonneſſe? Where is his Maieſtie, excellency and holineſſe? They are vaniſhed as the ſhadow, and it is chanced to them, as to the garment that the wormes hauehave eaten; or as the wooll that the moth hath deuoured.

Let vsus behold Man, when hee is in the graue! Who euer ſaw a Monſter more hideous then the dead carkaſſe of Man? behold his excellency, Maieſtie and Dignity, couered with a lumpe of earth. Heere you may ſee him that was cheriſhed, reuerenced, and honoured, euen to kiſſe his hands and feet, by a ſodaine mutation, become a creature moſt abominable; and to them it happeneth as Salomon writeth in his booke of Wiſedome; What hath it profited (ſaith he) the pride and great aboundance of riches? All theſe things are paſſed as is the Arrow ſhot to the white, or as is the ſmoke that is diſperſed with the winde.

p. 73The ſole memory of Death,Death is a terrour to thoſe ignoble minds, whoſe pride of life, makes them weake, timerous, & moſt vndoubted Cowards to the leaſt obiect Death ſhal preſent. mournfull Funerals, and the reading of Inſcriptions, engrauen in Sepulchers, doth make the very haire to ſtare and ſtand an end, and ſtrikes Man with an horrour and apprehenſion of it.

Some repreſent Death terrible to the aſpect, and depriued of fleſh; other conſider it with compaſſion, mixt with dread. Some particular man, which not long ſince was clad in Silke, and ſhined with Diamonds, is now aſſaulted with troupes of Wormes, and breathes forth intolerable ſents, while that his heyre doth laugh in ſecret, and enioyeth the fruit of all his labour, which he himſelfe neuer enioyed.The Rich vnprofitable Mizerburns in Hell for his Auarice, while his ſonne in the world, dancing a Whore on his Lap, ſets all prodigally flying. And neuertheleſſe in this his very duſt & corruption, doth appeare an Ambition, and pride doth reſt within his Tombe. For then behold, ſtately Sepulchers, engraued ſtones, that report ſome famous actions, and proud titles vponupon his Tombe, ſet out with falſe Narrations, to the end that Paſſengers by may ſay, Here lyeth a goodly ſtone, and a corrupted body.

p. 74CHAP. XIV.

Of the terrible Iudgement Seat of God.

BEing dead in this world, hee muſt then appeare before the Iudgement Seat of God, with ſuch a terrour to thoſe that conſider it well, that there is no member but trembleth. It is the Day that the Lord will come like a tempeſt, when eueryevery ones heart ſhall faile them, and all the world ſhall bee aſtonied: for euen as Lightning which riſeth from the Eaſt, and extendeth to the Weſt; ſo ſhall the comming of the Sonne of Man be. Tribulation ſhal then be ſo extreme and great, as the like hath not beene ſeene ſince the beginning of the world, till now, nor euer ſhal be the like: The Sunne ſhall be darkened, and the Moone ſhall giuegive no more light: the Starres ſhall fall from Heauen, and the waues of the Sea ſhall rage, & men ſhall bee amazed with feare, and the powers of Heauen ſhall moue.

p. 75Woe ſhall be in thoſe dayes to them that are with child, and to them that giuegive ſucke. For as it was in the dayes before the Flood, they did eate & drinke, marry, and were married, euen vntounto the day that Noah entred into the Arke, and knew nothing till the Flood came, and tooke them all away: So ſhall the comming of the Lord be; and then all kinreds of the earth ſhall mourne, and ſhall hide themſelues in Dens, and Caues, and in the Mountaines, and ſhall ſay vntounto them, Fall vponupon vsus, & hide vsus from the face of him that ſitteth vponupon the Throne.

Blow out the Trumpet, ſaith the Prophet Ioel, that all ſuch as dwell in the world may tremble at it: for the Day of the Lord commeth, and is hard at hand; a darke day, a gloomy day; yea, and a ſtormy day. Before him ſhall be a conſuming fire, and behinde him, a burning flame. Then the dead that are in the graues ſhall riſe, and come forth; the bones and the other parts ſhall finde out their ioynts, for to ioyne againe together p. 76with the body, that the earth hath putrified, and corrupted.

All thoſe that the Beaſts and Birds of the ayre hauehave deuoured; all thoſe that the Sea hath ſwallowed vp; all thoſe that are vnvapoured in the earth, and all thoſe that the fire hath conſumed, ſhall bee reduced and brought to their former eſtate.

All the bloud that Theeues,Tunc: Poſt vnam voluptatem ſequuntur mille dolores. Pyrats, Murderers, Tyrants, and falſe Iudges hauehave vniuſtly ſhed, ſhall then appeare before the Maieſtie of God. So that there ſhall not one drop of bloud bee loſt, from the time of Abel, that was the firſt ſlaine of men, vntounto the laſt, ſo that there ſhall not one haire periſh.

If the vaile of the Temple did breake with the Earthquake,Simile. Moſt worthy to be read and conſidered with terrour and true repentance. the Sunne darken and change his brightneſſe, for the wrong that was done vntounto IESVS CHRIST being on the Croſſe, although in nothing he did offend: what countenance may the poore ſinners ſhew, that hauehave offended him innumemerable times? who then ſhall abide p. 77the ſhining brightneſſe of Gods Maieſtie,Ver Aeternum pleniſfima delitiarum quam pura es. ſitting vponupon his Throne of glory?

It is the dreadfull houre, when wicked Monarkes, Kings and Princes ſhall giuegive account of their vnlawful exactions that they hauehave made vponupon their Subiects;The Maieſty of God in the generall Judgement Day, ſhall be more terrible to the impious Monarks of the earth, then either the world on fire round about them, Hell gaping to ſwallow the vgly Fiends to torture, or the paines of Hell can affright them. and of the bloud that they hauehave wrongfully ſpilled. It is the houre, wherein Merchants and ſuch as hauehave traded in the circle of the world, that hauehave beguiled and ſold by falſe weights and meaſures, ſhall render a iuſt account of the leaſt fraud that they hauehave committed. It is the houre that couetous men and Vſurers, that hauehave beguiled ſome, & vndone others, ſhall pay themſelues the cruell intereſt of that which they hauehave ill gotten. It is the houre, when Magiſtrates and wicked Iudges, that hauehave corrupted, violated, and ſuſpended Iuſtice, ſhall be accountable for their corruption and iniquities. It is the very houre, wherein Widdowes, Orphanes, and other afflicted perſons ſhall make their complaints before God, of the wrong and oppreſſion that hauehave p. 78beene ſhewed them. It is the houre wherein the wicked ſhall ſay (repenting in themſelues, troubled with horrible feare) Behold, theſe which in times paſt we had in deriſion, infamy, & reproach, are now accounted among the children of God, whoſe portion is amongſt the Saints. It is the houre wherein fooliſh and dumbe perſons ſhall be more happy then the wiſe & eloquent. Many Shepheards and Carters ſhall bee preferred before Philoſophers; many Beggers, before rich Princes and Monarches; and many ſimple and ignorant, before the witty and ſubtile.

Let vsus therefore that are Chriſtians, looke to our ſelues, and take heed wee bee not counted vnderunder the iudgement and ſentence of the moſt greateſt miſeries of all miſeries. The which ſentence is recited in the 25. Chap. of S. Mathew, where it is ſaid; Goe yee curſed into euerlaſting fire.

p. 79CHAP. XV.

Of HELL.

MAny and great are the miſeries which man ſuffreth in this world, but yet all of them are but as Roſes, in reſpect of the Thorns which follow: for the vanity and trauaile of the 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 doe find the way of Saluation. Death commeth here to leuy ſoules for Hell, and doth enroll great and ſmall, learned, and ignorant▪ rich, and poore; yea, many which are eſteemed holy, and liue couered vnderunder the cloake of Hypocriſie, to the end that they might goe to Hell with the leſſe noiſe, and not be ſtayed by the way.

This Hell is a place of flames, and yet there is perpetuall darkneſſe, where ſoules doe waxe old, and yet neuer die, p. 80and where they liue, continually to die: Where they burn without conſuming; where they mourne without compaſſion; are afflicted without repentance; where torment is without end, and paſt imagination. There the vnpappy rich man,Remember Hell tis not a feined, but a place moſt fume, moſt fearefull. which refuſed to giuegive poore Lazarus a crumme of bread, doth now beg of him a drop of water, although whole Riuers bee not ſufficient to extinguiſh his heat. What if the rods that God doth puniſh his Infants withall, doe ſometimes make them almoſt deſpaire, and euen curſe the day of their Natiuitie,Poenitentia ſera raro vera. as Iob and Ieremy did? What are thoſe afflictions that hee doth oppreſſe his Aduerſarie withall? It is a horrible thing (ſaith the Apoſtle) to fall into the hands of the Liuing God. For becauſe hee ſaith in his anger, as it is written in the 32. Chapter of Deuteromie, I hauehave lifted my hands towards heauen, and ſaid, I am the euerliuing God; If I whet my glittering ſword, and my hand take hold on iudgement, I will execute vengeance on mine enemies, p. 81and will reward them that hate me. Praiſed be God, which hath deliuered vsus, and drawne vsus from that burning furnace of hell, by his Sonne Ieſus Chriſt: who (as S. Paul ſaith to the Galatians) was reuiled for our ſakes, & hath called vsus our of perpetual darknes, to his maruellous light: 1. Pet. 2. 9. Is it poſſible for vsus to be ignorant what that torment is, & not know how much he hath ſuffred for to retaine vsus in feare, and to make vsus know the greatneſſe of the grace of God, and the excellence of our Redemptiō in Ieſus Chriſt his Son, who is alſo God eternally bleſſed.How Gods incomprehenſible Prouidence fruſtrates the deſignes of men, making their enterpriſes of no validity.

This precedent diſcourſe hath led vsus through all ages, and through all the moſt ordinary conditions of humane life; yet in this voyage, we hauehave knowne nothing but vanity and torment of ſpirit: And it hath chiefely appeared, when we hauehave caſt our eyes vponupon the diuine prouidence 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 p. 82there from aboue, he laughes at the deſignes of great men, & fruſtrateth their enterpriſes, deſtroyeth their tongues & ſpirits of Babylonian builders, ruineth their greatnes, and breaketh their Scepters into ſhiuers; teaching man that he is nothing but duſt, and his wiſedome but meere blindnes, to the end that hee may learne to contemne the world, aud tranſport his hopes from earth to heauen; & that hauing ſeene ſome beames of this terreſtriall ſplendour, which vaniſheth as Lightening, he doth ſay with S. Peter, Luke 9. & 99.Luke 9It is good that we be here, let vsus make our ſelues heere Tabernacles. Happy is that man, which hauing well knowne the vantiy of this world, doth retire towards God; thot he beeing in a ſure Hauen a farre off, and that being vnderunder his ſhaddow, as vnderunder a ſure couered place, may contemplate the ruine of the wicked, the inſtability of their deſignes, the folly of their hopes, and the effects of the Iudgement of God. Thereupon the Prophet Dauid, in Pſal. 92. ſaith alſo: O LORD, how glorious p. 83are 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 workes of wickednes doe flouriſh; then they ſhall be deſtroyed for euer. It behoueth vsus, heere to note carefully, that this Pſalme is intituled, A Song for the Sabbath day: for by it hee doth aduertiſe vsus, that this meditation requireth a quiet and reſting ſpirit, which beeing reſtrained from the preſſe of humane actions, doth retire it ſelfe into the Houſe of God; according to that which hee ſaith in the 73 Pſalme; where he doth confeſſe, that the proſperity of wicked men hath offended him, and that hee could hardly digeſt it, vntill that he had entred into the Sanctuary of the Almighty, and conſidered the end of ſuch men: For, to vnderſtand what the true happineſſe is, and to vnmaske himſelfe to the imaginary felicitie of this world; it is not neceſſary to goe to Philoſophicall ſchooles, or to build his reſolutions vponupon the opinion of the Vulgar, p. 84but to enter into the holy Houſe of God▪ and there learne what the difference is betweene the riches which he ſcattereth vponupon this great multitude, and that which he reſerueth for his little ones,Conſider the ſubtilty of Satan, and mans ſudden ruine. what the vncertainty of this worldly proſperitie is, in reſpect of the certainty of Gods promiſes. But vvith what inſenſible chaines doth Satan lead men into perdition?Memento decimo ſexto die Octobris, …ilo Antiquo & quinto die Octob. ſlilo Nouo. MDCXXIII▪ How doth he triumph ouer thoſe which triumph in this world? how they that thinke themſelues moſt ſure, are vponupon the point of their ruine and perpetuall deſtruction?

Let vsus furthermore conſider how vaine the glory of man is,Of the vaine glory of men moſt corruptible and tranſitory▪ in that ſome one doth boaſt of his particular ſtrēgth, wherein it is impoſſible for him euer to equall a Bull.

Some other doe glory in their beauty, when as it is onelyonly a ſuperficiall colour, which couereth the bloud, bones, and braines, hideous things to ſee. It is alſo a thing that age and many maladies hauehave power to deforme.

Some other doth glory of his honour p. 85and greatneſſe, when indeed he is poſſeſt in this ſtate, with moſt trouble and feare, and leſſe liberty: beſides, he is mounted ſo high, that he cannot fall but with breaking of his owne necke.The iuſt reward of Kings proud mounting Fauorites.

Some other doth glory to bee more drunke then his companions, but if his belly bee greater in capacitie then others, notwithſtanding it will neuer exceed a Barrell.

Theſe former things are generall; for vanities and miſeries are common to all men, ſince that ſinne hath ſubiected mankinde to them. But notwithſtanding there are ſome more then other, which are made examples of extreme miſery; As poore beggers, which are conſtrained through neceſſitie to lye vponupon the bare pauement;Neceſsitas non habet legem. as Gallyſlaues, and as thoſe miſerable ſlaues which are made mercenaries.

The hundreth part of humane kinde doth imperiouſly and impiouſly torment the reſt, and thoſe that are feeble and meane, ſerue as preyes to the mighty.

p. 86Amongſt the Turkes and 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 fight, maketh them ſhew their teeth, and feeleth the ſinnewes of their armes and legges.

Great Princes keepe millions of chained Slaues for to labour, in making of Sugar, in working of Mines, to ſerue in Gallies at Sea, and to performe ſuch kinde of ſeruilitie, that Death is more tolerable to them then this kinde of life.

There are certaine people, which hauehave for the ſpace of ſixe moneths continuall night, who liue in Cauernes, and in the extremity of the extremeſt degree of coldneſſe, hauing no heat to comfort them, but onelyonly cruelty.

Others there are on the contrary, who liue amongſt Sands, continually ſcorched by the Sunne, a countrey barren in fruits, and fertile in Serpents and Lyons.

Our climate, in reſpect of ſuch intemperature, p. 87is as the garden of Nature, where God hath planted moſt wealth and riches: but where hee hath reaped leaſt fruit of gracefull actions: And where theſe naturall bleſſings are ſo ill husbanded,Of the vanitie of humane thoughts, deſires, and iudgements. that amongſt all that abundance, there is nothing to be ſeene but miſery and pouerty.

Now that we hauehave formally and ſuperficially repreſented as with a coale the vanity and miſery of our Nature, and the actions of Man: Let vsus now examine his thoughts. Dauid in the 94. Pſalme ſaith: The Lord knoweth the thoughts of man that they are vanity.

For if any could but make a true collection of his thoughts, which hauehave only paſſed through his brain in one day: the confuſed multitude, and varietie of them, beeing all very fooliſh, would aſtoniſh him. The diuers fictions▪ and ſtrange Ideas that Painters conceit in reſpect of theſe,Idle & moſt vnprofitable thoughts. are nothing. For ſome man, when he hath ſettled himſelfe in his ſtudy, or ſome place where he thinketh to hauehave his ſpirit buſied about the p. 88moſt ſerious affaires, doth then begin to count the Quarrees of his window; or as the Emperour Domitian, Read Swetons Worke.to purſue little flies both with eye and hand.

Some one againe perceiuing himſelfe deſtitute of company, and being very penſiue, doth aduiſe with himſelfe what he would doe if he were a King:A true Simile of thoſe that build Caſtles in the Caſtles in the ayre. or if that he had a million of Crownes, how he would ſpend them: or thinking of his own domeſticke affaires, doth thred a chaine of tedious hopes, and 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 pouerty, hee moderateth his paſſions.A principall and moſt worthy obſeruation. Yea alſo during the time of Sermons and Prayer (when God ſpeaketh vntounto vsus, or we to him) our minds are abſtracted, & thinking of ſome other thing.

There if our beſt actions are infected with idle cogitations; how much moreouer vnprofitable houres are ill ſpent time?

Theſe friuolous thoughts, mixed p. 89with vaine deſire, and a like ignorance,The profit of ſolitarineſse. do labour the mind, and giueth it no repoſe: for man in his ſolitary thoughts doth ruminate the euils paſt, vexing himſelfe with the things preſent, and fore-fearing things to come, yea, thoſe things that ſhall neuer happen: he changeth his doubtfull feare, into certaine miſeries: many being miſerable, out of a feare that they ſhall bee miſerable; and many dying, out of a feare that they ſhall die.Death terrible to the foole. EueryEvery day hath ſufficient affliction to torment vsus. For who can euer bee in eaſe, if all the paſt and future euils doe render themſelues preſent to vsus: the firſt by our memory, and the laſt by our feare? This naturall vnreſt, is the cauſe that Man loueth change, like vntounto one that is ſicke, who deſireth continually to change his bed: Yet notwithſtanding findes himſelfe more diſtempered in the laſt then in the firſt,Mans vncertainty where to reſt. thinking no repoſe to be but in wearineſſe. For he alwayes carrieth his griefe with him, and findes little eaſe in changing of ſides; yea, I dare ſay, if p. 90God had placed Man betwixt good and euill, to take his choiſe of either, and as it were to cut what hee thought good out of the whole earth, his blindneſſe is ſuch, that hee would quickly conuert it into ill. If God ſend ſuch no griefes, they wil ſend themſelues ſome. If their owne griefes doe not trouble them, the happineſſe of others will torment them: and enuy is more ſtinging then affliction.

From it alſo doth it proceed,Fooliſh and vaine deſires. that men deſire alwayes they know not vvhat themſelues: they are greedy to deſire, but weake to put in Execution: as a Bird that doth couet to fly, but vſeth onelyonly one of her wings.

Alſo men are diſtracted with contrary cogitations.

One complaineth that his Wife is dead.

Another that ſhee will not dye.

One mourneth for the loſſe of his children.

Another that hee hath ſome that be very wicked.

p. 91One diſturbed with buſineſſe, praiſeth domeſticke repoſe, and that opinion of Saul, who did rather affect to liue obſcurely in the baſeſt pouerty, then to bee exalted to the higheſt Dignity.

Another being excluded from publique command, doth notwithſtanding breake his own necke to attaine it. EueryEvery thing doth ſeeme to vsus beautifull, but that which we hauehave; and nothing delighteth vsus, but that which wee cannot obtaine. Nothing doth ſo much reioyce vsus, as the hurt of another man: of ſome decay in Fortune wee ſmile; but it grieueth vsus to ſee him receiue any Honour.

In this vanity of thoughts, and vncertainty of deſires, doth appeare a great weakeneſſe of ſpirit: for our affections are ſwayed more by geſtures, and externall appearance, then by the thing it ſelfe. Like vntounto ſome Spectators at a Tragedie, who notwithſtanding that they know the argument to be fabulous, & nothing concerning them, p. 92doe weepe out of compaſſion, when as they will not ſhead a teare for their own vnfained griefes.

Some there bee alſo that hang themſelues out of deſpaire,Deſpaire animates man to haſten the deſtruction. which the ſelfe-ſame houre would hauehave runne away from the thruſt of a ſword, becauſe that this laſt kinde of Death commeth accompanied with horrour and feare, whereas the former is ſo quickly diſpatched, that the ſight of it doth nothing amaze one. Opinions doe more gouerne vsus, then the things themſelues: many doe ſometimes eate meat which they know not, and yet they finde it pleaſing to the taſte; but after, vvhen ſome one hath told them what it is,The ſtrong operation of conceit. their conceit will make them ſo ſick at heart, that they will vomit it vp againe.

Some others hauehave more feare of a Mouſe, or a Hem, or a Toad, then of a ſword; certainely ſuch peeuiſh weakeneſſe, or fantaſticall actions doe gouerne our imaginations.

Truely I know not how, but men ſtudy to deceiue themſelues. Some one p. 93will recite a tale for truth, which hee knoweth to be moſt falſe, and that ſo often, and with ſo great aſſurance, that himſelfe in fine doth beleeue it.

A Husband that knoweth his Wife to be deformed, notwithſtanding, becauſe ſhee is painted and diſguized, will begin to perſwade himſelfe that ſhee is faire, and ſhee her ſelfe will beleeue it, and thinke to be reputed ſo.

How many bee there which beleeue in a Religion, becauſe they will beleeue it, which conteſt againſt their owne ſenſe, which ſay among themſelues, that ſurely is abſurd, and not agreeable with the Scripture, I will hauehave it thus, and will beleeue ſo. This is to hauehave a conſtrained beliefe, not to hauehave his will ſubiected to Religion, but Religion to his will.

The infirmitie of mans iudgement doth eſpecially ſhew it ſelfe in Religion: for what he thinketh touching the ſeruice of God, doth manifeſtly appeare by his exteriour actions. In matters of newes wee doe ſooner beleeue p. 94one that hath ſeene it, then the common report.

But in matters of Religion it is contrarie, for moſt doe follow the vulgar opinion, which is as much as to maintaine that which is moſt abſurd, and then to hide himſelfe amongſt the multitude.

Obſerue many other things,The vaine and ſuperſtious follies of ignorant Idolaters. which any may eaſily perceiue to be moſt ridiculous:

As to cloath in Silke and Gold the images of men; while that a poore Begger goeth naked, which is the Image of God.

To weare a Croſſe hanging downe vponupon the belly, while that the belly is an enemy to the Croſſe of Chriſt.

In going to a Bawdy-houſe, or returning from ſome wicked fact, to ſay certaine Pater-noſters.

To kneele downe at the boxe which keepeth the Hoſt, when it returneth empty from ſome ſicke body, as when it went full.

To adore the Hoſt paſſing by a little p. 95boxe, and not to reſpect it in a mans bodie, which is come newly from receiuing it.

To make their Creator with words,Groſſe errors which like a foggy miſt blind and confound the ſight and ſenſe of men. and preſently to deuoure him vvith their teeth.

To bee inſolent and deboſhed one day before Lent; and the next day following to bee very graue and ſorrowfull.Adherents of the Church of Rome.

To imploy their bleſſed Beades for to obtaine remiſſion of their ſinnes.

After the death of any great Perſonage, to cloath with blacke the Image of our Lady, to the end that ſhee may participate of their griefes.

To whip themſelues in publique, for to content God, or to releaſe a ſoule out of Purgatory. In honour of the Saints, to burne Candles in the midſt of the day.

To conclude, man hath forged many ſtrange things in his braine, and would hauehave God to approue them. Nay, he is come to that paſſe, that hee doth aſſume to himſelfe the diſtribution of Offices p. 96in Paradiſe, making one Protector of a Countrey, another a healer of ſome particular diſeaſe, as if little Ants had power to diſpoſe of affaires belonging to the Crowne of France.

This is alſo a vanity of vanities, and an extreme imbecilitie of iudgement.

Our ſelues which hauehave the true Word of God for a rule to frame our actions by, are not exempted: and our folly and vanity doth mixe it ſelfe with our beſt actions. For in our ciuill actions, if we hauehave need of counſell, wee preſently addreſſe our ſelues to ſome friends. But in matters of Gods diuine ſeruice, we take counſell of our minds, and concupiſcences, which are our domeſticall enemies.

If money be due vntounto vsus from one, we had rather alwayes hauehave the money then his promiſe: in celeſtiall matters it is contrary. For the holy Goſpell is an obligation, by which God hath promiſed vsus ſaluation, and hath ſealed it with the bloud of his Sonne: but we had rather keepe the obligation, then receiue p. 97the paiment,We muſt not thinke to make with our wealth and worldly riches a compoſition and truce with Death; for Nature requires a tribute at our hands. which is due at the day of death: nay, wee doe endeuour to prolong the date of it.

Some doe record in the Emperor Honorius, a great ſimplicitie, and childiſh weakeneſſe: that hauing a Hen, nominated by him, Rome, which he did cheriſh, and ſo infinitely affect, that when one came vntounto him, and ſaid that his Rome was loſt, he anſwered very ſorrowfully, Alas! ſhe was here but euen now. But the other replying, ſaid, And it pleaſe your Highnes, I ſpeak not of a Hen, but of your Citie of Rome, which hath beene ſurprized, and ſacked by Alario Goth. **A Simile worthy of obſeruation.The Emperor hearing this, was ſomewhat comforted, thinking that loſſe to bee more tolerable.

Such is our ſimplicitie, wee will not ſuffer one to touch our riches, butaaWee are ſo rooted in this worlds abomination, that we prefer a minute of worldly pleaſure, before heauens euerlaſting ioyes, incomprehenſible and immutable. we will indure any to entice vsus to Vice; to ſeduce vsus into errour, and to poiſon our ſoules.

It is a great folly to refuſe a medicine, becauſe the Phyſician is not eloquent: Why doe wee not then make account p. 98and eſtimation of the preaching of the Goſpell, if the Preacher bee not eloquent, ſeeing that the holy Goſpell is the medicine of our ſoules?

Is it not then an extreme brutiſhnes, for ſome vicious perſon to ſlighten the holy Writ, becauſe it is not adorned with Flowers of Rhetoricke? What is the reaſon then, that the Word of God doth pleaſe vsus, if it be not decked with Flowers, and compoſed with Art, ſeeing that it is that ſacred worke, and Doctrine of Reconciliation with God? Wee doe not receiue willingly the correction of our Parents, if it bee not very milde. This is alſo a vanity, diſtaſte, and childiſh humour.

Touching our Iudgement which we hauehave of others, either in eſteeming, or contemning them, it is moſt vaine, and ridiculouſly ignorant.

For if there be a queſtion about burthens, wee account him moſt ſtrong, which can carry the heauieſt. On the contrary, about quarrels wee eſteeme him the moſt valiant, which can beare p. 99nothing; attributing force and valour to weakeneſſe and impatience.

In matters of ornament, we doe not iudge of the goodneſſe of a ſword, by the beauty of a ſcabberd: nor of the metall of a Horſe, by the faireneſſe of a Bridle and Saddle.Men ought not to be regarded not reſpected for their gallant and gorgeous apparell only, but more for their vertues. Why doe we then meaſure our eſtimation of a man, either by his good or bad apparell? And if it be neceſſary that we ſalute one for the ſtuffe of his cloathes which he weareth; why doe wee not ſalute the ſame ſtuffe in the Shops? Why doe wee iudge diſcreetly in the eſtimation of vaine and triuiall things; when as in a matter of ſuch importance, as of the eſtimation of man, we are moſt voide of reaſon? So ſome doe reſpect a Merchant, or Rentgatherer, becauſe hee ſummeth vp exactly his accounts, when hee liueth in ſuch faſhion, that he cannot giuegive an account vntounto God.

Some labour to till their Gardens, and other grounds, and by it winne much praiſe; when as themſelues are barren, & bring forth no fruit of good workes.

p. 100Wee are much vaine and childiſh in our feares, as in any other thing. For as little Infants doe play with fire & burne themſelues, but feare when they ſee their Father comming, masked with a frowning countenance towards them: So men deſiring to dally with pleaſures,Man Iull'd in the Labyrinth of pleaſures, knowes not how to get out. becauſe of their luſtre, at the length loſe themſelues amongſt them: yet notwithſtanding they feare God their Father, when he commeth vntounto them vnderunder the maske of afflictions or death.

Alſo man doth ingender in himſelfe either fooliſh or pernicious feares.

Some one being iealous that his wife doth affect others, endeuoureth to eſpy and ſearch out that which he feareth to finde: and by this meanes angreth her ſo, that ſhe ſeeketh to be reuenged, in ſuch nature which hee formerly ſuſpected.

Some other fearing to liue without honour, committeth ſuch things as ſubiect his body to ſome cruell torment, and ſtaineth the memory of him with perpetuall infamy.

p. 101Some other feareth the want of riches,The cuſtome of the world. but hee ſhall want it, and dye without it.

Some againe feareth he ſhall die before marriage,Marriage without louelove and meanes, breeds the moſt wofull experience of a miſerable life. but God well obſerues that time, and by wedlocke will make him twice miſerable.

When I conſider what humane wiſedome is, I finde it agreeable to the induſtry of Moles, which digge vnderground with much dexteritie, but are blind when they come into the Sunne.

So wee hauehave much skill in earthly affaires, to ſell, to couenant, and to ſupplant any one.

But take one of theſe men vvhichwhich is is moſt ſubtill in theſe things,Worldlings moſt wiſe in knowing the way to get riches: but to ſeeke after the riches of Heauen dull Animals. and bring him to the brightneſſe and light of the holy Goſpel, and there he is altogether blind, and of a ſelfe-conceit will continue ſo.

For during the time that hee doth foreſee future euents, and alterations of eſtate, hee is ignorant of his owne deſtruction: while that he diſcourſeth on p. 102the affaires of Kingdomes, hee is a Slaue to the Diuell: And notwithſtanding that blind iudgement of his, dareth conteſt againſt the Euer-liuing GOD, the folly and fooliſhneſſe of the children of darkneſſe, againſt the Diuine wiſedome of the Father of Light; and the diſcretion of man, againſt the Prouidence of the Almighty. For the wicked do couer themſelues with ſilence, craft, and diſſimulation: Like vntounto little children, which think that they are ſufficiently hidden, when their eyes are cloſed; Beleeuing that no body ſeeth them, when they ſee no body. But in the meane time, God perceiueth them both naked, and vncouered; yea, better then they themſelues. For God is not onelyonly all hand, in holding and conducting the whole Vniuerſe: but alſo all eye, in ſeeing and diſcerning all things in it. The thickeſt bodies are to him tranſparant; and darkneſſe it ſelfe, is to him light: and therefore the Prophet Dauid doth iuſtly reprehend that fooliſh wiſedome in the p. 10394. Pſalme, where he ſaith: Vnderſtand ye vnwiſe among the people, and ye fooles, when will ye be wiſe? He that planted the eare, ſhall he not heare? or he that formed the eye, ſhall he not ſee?

Now, in this place he calleth them vnwiſe, not which are fooles, and run vp and downe the ſtreetes: nor thoſe priuate and particular men, which are without Office; nor the heauy-ſpirited Commons; but ſuch as are crafty, and manage affaires with dexterity, thinking by their ſagacity, to couer themſelues from the wiſedome of God: or to dazle the eyes of his prouidence ſacred: Like vntounto the moſt dangerous Agues, which are vnderunder the appearance of Coldneſſe: So the moſt ridiculous follie, is that which lieth vnderunder the appearance of wiſedome.

It behoueth alſo the Faithfull to exerciſe his meditation, and to be a ſpectator of the actions and thoughts of men, and of all the vnprofitable labours of his life: For it is in humane life, as in a Faire, where there commeth two ſorts p. 104of people; one for to buy and ſell, the other onelyonly to ſee.

Man that feareth God, is like to one of thoſe which come to ſee: he is not there idle, and to ſearch nothing, but to contemplate the worke of God, and humane actions.Omnia ſub ſole vanitas.

But he may ſay (when he hath ſeene all the delights that the curious vanity of men can ſhew forth)

O how many things are there in this world, which I hauehave nothing to doe withall? What if during this contemplation, ſome one doth iuſtle or throng vponupon him, or if one cut his purſe, that it doe afflict, or depriue him of any thing? All that ſuch a one will doe, is, to goe out of that company; and knowing himſelfe to be a ſtranger in this world, will trauell toward his Country, where that Celeſtiall Habitation is; preſſing alwaies, (as the Apoſtle ſaith) towards the marke, for the price of the high calling of God, in Chriſt Ieſus.

If the world contemne him, hee will contemne that contempt, as knowing p. 105himſelfe better then the world, and to be called to a better hope:Happy the man that followes this bleſt example. hee will eſteeme the promiſed allurements of the world, vaine; the occupations of men, baſe and importunate: and, according to the example of Mary, in the tenth of Luke, he will chooſe the good part, which ſhall not bee taken from him: concluding all his meditations after the ſame maner as Salomon doth in the end of Eccleſiaſtes: The end of all is the feare of God, and the keeping of his Commandements: for in it is comprized the ſumme of mans beeing.

Now therefore after all this meditation, let vsus reſt our ſelues vponupon theſe two Maxime's and Propoſitions, which are the true foundation that zeale is grounded vponupon.

The firſt is, for to louelove God, it behooueth to contemne the world.

The ſecond is, that for to contemne the world, it is neceſſary for the Faithful to know his own worth, nobleneſſe, and excellencie of vocation.

The firſt Maxime is taken out of S. p. 106Iohn, in his firſt Epiſtle: LoueLove not the world, neither the things that are in the world:

If any man louelove the world, the louelove of the Father is not in him: For all things that are in the world (as the luſt of the fleſh, the luſt of the eyes, and the pride of life) is not of the Father, but is of the world: And the world paſſeth away, and the luſt thereof; but he that fulfilleth the will of God, abideth for euer.

Nothing doth ſo farre ſeparate vsus from the louelove of God, as our affection to the world; ſeeing that the holy Scripture, for to admoniſh vsus, doth call the world, The Kingdome of the Diuell.

But as the Moone hath no light but from the Sunne; ſo, our ſoules hauehave not any light, but by the regard of God; and by a conſequent, neither more nor leſſe: But euen as the Moone doth loſe her light, when ſhe is hidden within the ſhaddow of the earth; ſo alſo doe our ſoules loſe their brightneſſe, (for they are called in the holy Scriptures, The children of light) when they moleſt and p. 107wrap themſelues within the ſhadow of earthly things, cares and worldly concupiſcences: which wee ought to tread vnderunder our feete, according to the example of the Church; which, as it is vvritten in the 12. of the Apocalypſe, hath vnderunder her feete the Moone; that is, the mutable inſtabilitie of theſe inferiour things.

To this purpoſe Ieſus alſo would that the penny ſhould bee reſtored to Caeſar, becauſe that it had his Image on it.

Let vsus therefore then giuegive our ſelues to God, ſeeing that we beare his owne Image.

But the inconuenience is, that wee doe often aboliſh the Image, in rubbing it againſt the earth, and polluting our ſoules with worldly thoughts and deſires.

That wee may therefore contemne the earth, and all that the world doth promiſe, it requireth that wee come to the ſecond point, which is, to know perfectly what the worth and excellency p. 108of the faithfull is. For when as men by an vnfriendly amity, and cruell well-willing,The world's a Where, full of deceitfulneſse. doe ſollicite ſome one to doe ill, which hath the feare of God, and to offend his Conſcience, in offending God, it behooueth the faithfull to think in himſelfe:There is no true friendſhip but among good men, very ſcant in this Age. What? I that am a Child of God, and am of a celeſtiall nobleneſſe; that am one of the firſt-borne, whoſe names are regiſtred in Heauen! ſhall I eſteeme the promiſes of the world, which when they are moſt certain, they are too baſe for mee to meditate on? To delude the ſonne of a Prince with an Apple; To entice with Siluer the Sonne of the King of Heauen: to offend his Father; and after the example of Eſau, to ſell my birth-right for a meſſe of pottage? Such perſwaſions ſhall not by any meanes poſſeſſe mee: God will not afflict me vvith ſo great a blindneſſe. 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 louelove of the faithfull, p. 109that the world was framed?God in his infinite mercy ruinates the building of ſinne in the body, to re-build the Soule an euerlaſting Manſion in Heauen. Will not God ruinate it againe, for to reedifie for them a faire houſe in Heauen, where ſhall bee the fulneſſe of glory? For this Heauen or climate, is inferiour to the worth and dignity of the children of God.

You that feare God, and truſt in his Sonne, know, that it is you that vnderprop the world, and that nouriſh the wicked in it.

Therefore the enemies of God are bound in obligation to you. For hee doth conſerue the world out of a reſpect, which he hath towards his choſen and elect, whereof ſome are mixed among the euill, and others are yet vnborne. It is written in the ſixt of the Apocalypſe; That GOD doth attend, vntill our fellow-ſeruants be accompliſhed.

And therefore this is one of the reaſons why that Chriſt doth call the faithfull, The ſalt of the earth; which is as much as a little part amongſt men, which conſerueth the reſt, and delayeth their deſtruction.

p. 110For 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 vsus to the feare of God, and to truſt in his promiſes.

Such being the excellency of Gods elect aboue the reſt: it behooueth vsus to reſpect the pleaſures, riches, and greatneſſe of the world, as things that are moſt ridiculous, and as the painted kingdomes which the Diuell ſhewed vntounto Chriſt.

Like thoſe which from the higheſt part of the Alpes,The Alpes be inexaſible high & great Mountains, which diuide France from Italy. doe looke into Campania, where the greateſt Cities ſeeme like vntounto little Cottages; how much leſſe and baſe will they ſeeme then, if they were diſcerned from Heauen? From thence therefore it behooueth that the faithfull contemplate humane things, and that hee tranſport inſtantly his heart to Heauen, ſince that there is his treaſure.

And conſidering from thence the p. 111Palaces of Princes, hee will eſteeme them as habitations of Ants, and the turbulent murmuring of men, as the buzzing of an angry ſwarme of Bees, and contemplating from thence, vvhat things are moſt great and apparant in the earth, he wil ſay, The vanity of vanities, all is vanity.

That holy glory will not hinder Chriſtian humilitie. For wee knowing the worthineſſe of our ſelues, doe finde our dignity in Ieſus Chriſt.

If Repentance doth humble vsus, Faith doth exalt vsus.

If we are nothing before God, wee are ſomewhat in God, & in his fatherly affections.

And therefore in this the faithfull are contrary to worldly men: for they doe lift their eyes to heauen by too much pride, but preſſe downe their heart on the earth with Auarice and Incontinency: whereas the godly on the contrarie, hath his eyes vponupon the earth by humilitie, as the Publican which durſt not lift his eyes to Heauen, but hath his p. 112heart in Heauen by faith and hope. The contempt of this world proceeds not out of a louelove to himſelfe, but out of a true affection to God.