CHAP. I.
We must contemne this vaine worlde, if wee would en­ioy God.

CHRIST our redee­mer doth say Mat. 6. 24 No man can serue two maisters. Sweete is the cōfort of God, yet not to all men, but to them onely, who despise the vanity of the world. For it cannot be that a man should enioy God, and with all inordinately desire the things of this life.

All men indeed are desirous to enioy the sweet conuersation of the [Page] Lord: but few are willing to forgoe their own priuat commodities *, 6, 21. 22 and from the hearte to contemne the goodes of the earth; they desire, I graunt, the inward comfort of the soule, but so, that with it they may satisfie the appetites of their fleshlie minde. But thou who art purposed to follow Christ, thou must denie thy selfe, Luk. 9. 23 that hauing forsaken the world, Christ may bee thine. Christ and the Deuill are enemies one to the other, Mat. 8. 29 and hauing no­thing in common betweene them­selues, they cannot inhabite together in one place.

Deliuer thy selfe from the loue of the world, if thou wouldest that God shoulde haue accesse vnto thy soule, For thou shalt neuer taste how sweete God is, vntil the goodes and plea­sures of this world are loathsome, and vnpleasant vnto thee. And perswade thy selfe, that then, and not afore, thy soule shall be able to receaue the consolation of Christ Iesus, when as bitter thou abhorrest the thinges of this world. As it is impossible with one eye to looke vp to heauen, and with the other downewarde to the [Page] earth: so against reason is it, that so-long as thine affection. is bent to­ward earthly thinges, thou shouldest enioy the comforts of the spirite. If therefore thou haue any desire at all after God, of necessitie thou must depriue thy selfe of all humane ioy, when it is an hinderance vnto hea­uenly consolation.

Flie with all thine heart, from al comfort of the world, and thou shalt be comforted of God Mat. 5. 4.. Plucke a­way from thy soule the loue of the world, that a place may bee lefte, wherein the loue of God may be in­graffed, and take root.

God would not suffer that one and the same Altar shoulde serue for himselfe, and for Dagon too; and though the Philistines with might and maine labored, yet neuer coulde they bring the same to passe 1. Sam 5. 2. &c.. God will not that the idoll of sinne, which thou wouldest adore, shall haue anie roome there, where his heauenlie maiestie hath an abiding place [...]. Cor. 9. 14. &c..

He cannot abide that himselfe and the world should be worshipped to­gether. If thou wilt loue God, of force thou must hate the glory of [...] [Page] Mat 11. 29 Purge thine hart from al wicked­nes, and thou shalt come vnto that peace.

Learne in euery thing to conq [...]er thy selfe, so shalt thou haue the in­ward quietnes of the minde.

Breake thine vnbridled appetites, remoue away the vaine desires of this present world, abandon pleasures that thou maist liue at peace and tranquilitie; that nothing may trou­ble, nor molest thee, that finally thou maist enioy the sweetnesse of the spi­tit, and attaine a certaine Paradise in this world.

Nothing can happen vnto a righ­teous man vnto his perturbation. Thine own affections are they which moue bates against thee Iam. 4. 1,, and thine enemies being within, howe canst thou complaine of them with­out?

He is a great Lord, that can com­maund himselfe. And this in fine, is the noble soueraigntie of our will, that it hath more power than the Kinges and Emperours of the world, who of enemies cannot make friends as can our will, being disposed there­vnto, when she subdueth the disor­dered [Page] appetites.

Why are iniuries and afflictions whatsoeuer greeuous vnto thee, but b [...]cause thou dost shun them? Now if they would bee sweete rather, and not irkesome, wouldest thou once loue them?

S. Paul reioyced in the Crosse of Christ Gal. 6, 14 and those glorious Apostles went away reioycing that they were counted worthie to suffer rebuke for his name Act. 5. 41.

Why did [...]hese so holy men re­ioyce in tribulations, wherein thou hast no ioy? Surely that pleased them▪ which is vnpleasant to thee. Once do thou loue that, which holie men haue loued, and thou shalt finde that comforte which they had in troubles.

If persecutions bring thee griefe, complaine not on the persecutor, but rather on thy selfe, who flyest from that, wherein thou shouldest reioyce Iam. 1, 2.

Conforme thy selfe after the en­sample of Iesus Christ, & be a friend of his crosse, and suffering. 1. Pet. 2 21. &c. Resign thy selfe wholy into his hands, and loue that which hee did loue▪ so shalt [...] [Page] surelie it were alone sufficient to con­founde then, which in title onely, be Christians.

Let vs bee ashamed to passe the time in pleasures and delights, when our Captaine liued in great reproach and perill. [...]ee is no good Souldier which beholding his captaine dying before his face, wil not venture himself to the peril of death, without thinking of his owne life and pleasure.

If thou seeke after honour, seeing thy Captain dishonoured, it is a great argument, that thou art none of his band; and counting thy self a Christi­an▪ thou shouldest greatelie blush, if thou finde in thy selfe any loue at al of vanitie, which Infidels seeke after.

Many there bee which say they are christians, but very few do imitate the life of Christ. They bee in name like, it cannot be denied but altoge­ther vnlike for manners.

If the life of many Christians were compared with the life of our redee­me [...], it would then euidently appeare how crooked their heartes bee, and how much also they dec [...]ine from that straitnes, which God did set them [Page] in, seeing they turne themselues vn­to the loue of those things, which his pleasure is, should be despised.

I would gladly knowe who hath more knowledge, God or the world?

If thou beleeuest that God knoweth more, marke how he hath chosen po­uertie, and a base condicion Math. 8. 20. and this onely may suffice to teach thee how wicked thy life is.

That so hard cratch, wherein hee lay on the day of his birth Luk. 2, 7 con­demneth the delicacie of this world; that stable, doeth demonstrate how vaine the honors and prosperitie of this life are, those vile clothes wher­in his deuine maiestie was wrapped, doe sufficiently shewe of what ac­count are the riches of this world.

Consider a litle the dicourse of his life, and behold also his death, so shalt thou find, that the Sonne of God be­come man Luke 1. 37, hath alwaies adhorted vs to contemne the world, aswel by example of his life, Iohn 1. 14. as by wordes & doctrine.

The Lord preaching vpō the mo [...] ̄t thus began his Sermon, Blessed are the poore in spirit, for theirs is the king­dome of heauen Mat. 5, 3..

[Page] The Lord came not to destroy thee, but to direct thee into the way of heauen, and to bring thee vnto e­uerlasting saluation.

If Christ haue not erred, thou dost erre; if he hath chosen the good, thou chusest the ill; if hee through infamie and suffering hath entered into the gates of glorie Luk. 24 26, out of question thou takest the readie way vnto hell, which so louest immoderately honor and vanitie.

In great perill thou liuest, and thou dost hazard thy saluation if thou returne not from this way, and detest that which thou so louest, and earnest­lie determine with thy selfe hereafter to follow his steppes, which cannot erre.

O what an abuse is it that a most vile worme of the earth doth so desire to be great, when the God of maiesty hath made himselfe so small. Phil. 2. 6. 7. &c.?

Therefore, Christian soule, if thou see thy husband Isaacke going on foot, thou must after th'nsample of Rebecca alight from thy Camel Gen. 24. 64, for thou shouldest blush to beholde Iesus in a base estate, & thy selfe aloft vpon a Camel of worldly vanities.

[Page] Come downe therefore, come downe I say, as shee did by contem­ning the promotions and vanitie of this present world, and conforme thy selfe according to the life of thy re­deemer, that with him hereafter thou maiest enioy the true ioy and eternal glory.

CHAP. IV.
All the thinges of this world, are vaine.

VAnitie of vanities, saith the Preacher, vanity of vanities, al is vanity Eccles. 1. 2. 14.. I haue considered al the workes that are vnder the Sunne, and behold all is vanity.

This world in the sacred Scrip­ture is rightly called an Hypocrite, who though to the outward appa­rance it seeme wonderfull goodlie; yet within is full of vanity and cor­ruption. In those good thinges which are sensible, it appeareth good, wher­as in truth it is full of falshood and deceit.

Fasten not the anchor of the shippe [Page] of thine hearte in the sea of worldlie loue.

The reedes when they beginne to spring, do delight the sight, and the eyes are comforted with their goodlie hue and flowers, which notwith­standing if you breake, you shal find altogether emptie, and destitute of substance within. Let not the worlde deceaue thee, neither suffer thy eyes to be taken with the vaine and appa­rant bewtie of the same: for do thou cast thine eyes into the inward cor­ners thereof, & thou shalt find there nothing but meere vanitie. If the world were opened with the sharpe knife of truth, it would by and by bee found both vaine and deceitfull.

For all in the world, eyther it is alrea­dy past, or present, or to come. That which is past, is not now; that which is to come is vncertaine; that which is present is vnstable, and but for a moment.

It is vanity to trust, but greater vanity greatly to esteeme the fauour of the world. It is vanitie to desire the promotions, but greater vani­tie to loue the riches and pleasures of the same. It is vanitie to couet the [Page] transitory goodes, and surely vanity is it to make greate accompt of the corruptible substance of this worlde. It is vanity to hunt after the winde of humane commendation, vaine be the cares which are bestowed vpon the seruice of this vnhappie world. To ende, al is vanity, sauing to loue and onely to serue God.

O happy is that man which is not mindeful of the world, surely he shal liue at ease, neither can any thing re­clame him frō his spirituall exercises, so long as he enioyeth the sweetnes and tranquillity of the spirit.

It is better to bee poore in spirit than rich in sinne, it is better to bee little in our owne eyes then great, it is better to be of smal learning with humility▪ than to be profoundly lear­ned with & vaine and proud mind.

To abuse thy knowledge & other graces vnto more licenciousnes, which God hath giuen thee to binde thee thereby the more zealously to serue him, it is also meere vanity & arrogancy of minde.

Surely surely, that last day, at that straight and rigoreus iudgmēt, where the bookes of al men [...] conci­ences [Page] shalbe opened, Reuel. 20. 22. and red in the presence of the whole world, Rom. 14. 10, shal euidently declare how much bet­ter it is to be of smal, 2 Cor. 5. 10. than of great reputation in this world.

It shal then appeare, that better it had bin to haue loued God, than to haue disputed about many curious, and subtil questions: a good consci­ence shal do more good then than many and hie orations, vttered in the world, it shal not there be demaun­ded what wee haue said, but what we haue done, neither wil it do vs good that we follow the deceipts, and false promises, but that we haue contem­ned the glory o [...] this world, and bet­ter thou shalt finde it, at that day for to haue repented thee of thy sinnes, than for a time to serue thy fleshly appetites, and afterward for euer to bee c [...]st into the pit of hell. Mat. 25. 41.

Consider with thy selfe, and count howe much thou hast bestow­ed vpon the world, and howe little vpon God, and that in this life which he hath l [...]nt thee to serue him in.

what is become of so many years [Page] without profite? what fruite hast thou reaped from the tim thou first serued the world? The time passed cannot be recouered. The daies are passed thou wottest not howe, and death shortly wil ouertake thee.

What hast thou of that which thou hast done? Thou hast found in thy friendes no fidelity, in them, vp­on whom thou hast bestowed bene­fites, ingratitude, in men generally much fraud and dissimulation. See now al is lost whatsoeuer thou hast done.

That litle experience which thou hast of man, and the things whereof thou so complainest, they do al and that continually cry vnto thee that God aboue shoulde haue been loued that he alone should haue been ser­ued Math. 4. 10..

All thy laboure is lost which is not bestowed vpon the onely seruice of Iesus Christ. That time onely is for thy good which thou emploiest vpon the seruice of God: but al the rest tendeth vnto vanity and destruc­tion.

If yet more exactly thou wilt con­sider the ingratitude of men▪ and note [Page] how a good parte of thy time thou hast spent vpon their seruice, it will make thee to lament the time so vn­profitablie consumed, and hereafter to addresse thy selfe to serue thy cre­ator.

And seeing the time passed cannot be recouered, woulde to God at the least now thou wouldest beginne to serue him, and leade such a life now before thou be very olde, as thou thinkest to do when thine heares bee hoary and thou drawest to the graue.

Doubtl [...]s it is greate vanitie to spende the life in pleasing of men. Resigne vp thine appetites; doe away thine off [...]ctions; and counte that as nothing which now appeareth something.

CHAP. V.
The end of worldly thinges shew them to be but vaine.

MAnie walke. of whome I haue told you often, & now tell you weeping, that they are the eni­mies of the crosse of christ [Page] whose end is damnation, as the Apostle saith phil. 3. 18 19.

The end of them which loue the world, as witnesseth the Apostle, is death and destruction.

Cleaue not to the thinges which the world doth offer thee for sodain­lie thou shalt fal into the snares ther­of.

The pleasures therof be the fore­runners of death; flie the deceites, vn­lesse thou wouldest be caught; consi­der not what is present, but what is to come.

Be diligent in considering the end of sinne, by waying aswell that not yet come, as that which is present; so shalt thou hate the pleasures and va­nities, which the world setteth before thine eies.

Our life is like a riuer running vn­to the sea of death. The water of the riuer is sweete indeed, yet the end thereof is to enter into the bitter wa­ters of the sea. Life is sweet to them which loue it; but it wil proue bitter to such as draw nigh death. The end of the pleasant waters of the riuer proueth bitter so the end of mans life is bitternes it selfe.

[Page] might put her in remēbrance of the ende of al things.

Againe, why did our Lord weepe for the same Ierusalem, but onely for that she had not in minde the euilles which were to fall vpon it Luke. 16. 41. 42.. It is a lamental le thing to haue an eye on­ly to the ioy that is present, and not vnto the paine which followeth after pleasure: this made Christ to weepe, that Ierusalem was so foolishly be­witched with present ioye, that shee had not regard of the troubles that would follow.

Euen so doudtles it is much to bee lamented that thou walt suffer thy selfe so to bee deceaued, that thou canst not see the cursed endes of all these worldly pleasures.

Measure not thy selfe by the things which appeare at the first, but wisely consider what wil follow, [...]ee ruled rather by reason, than by a vain appetite.

And when thou knowest how bit­ter the ends of these worldly thinges are, make not accompt of the goods thereof. Desire nothing before you throughly doe knowe, whether it be conuenient you should haue it, or [Page] no. and marke the ende,

After a good thing followeth a e­uill; and after ioy, sorrow; and after pleasurs, bitter lothsomnes.

It is a rule in the world to giue a dainty dinner, and after-warde an homely supper. Al men at the begin­ning set forth good wine, and when men haue wel drunke thē that which is worse said the gouernour of the feast Iohn 2. 10.. So is it the facion of the world to begin with mirth, and to end with mour­ning. But it is otherwise at the ban­queit of Christ, where the beginning is somwhat troublesome, but the end is al ioyfull.

The beginnings conceale but the ends they reueale the wickednes of the world. When they shall say Peace and safety, then shall come vpon them suden destruction, 1. Thes. 5, 3..

The end giueth being to al things. As the end is, such are the thinges wherein thou delightest. The end of pleasure is paine Luke 16. 25. the ende of much eating, is sicknes Prou. 23 19. the end of this life, Prou. 25. 16. 2 [...]. which thou so louest, is wormes meat and ashes Iob. 34, 15. the end and con­clusion of all sinne, is extreame and euerlasting torment Mat. [...]5. 41..

CHAP. VI.
The end of worldly thinges is diligently to be considered.

MAN shall not continue in honour, he is like the beastes that die, saith the Psalmist psal. 46. 12.

When God had war­ned man to consider what should en­sue, and to marke the end of worldlie vanities, he would not, but conside­red onely the present honour; not how bitter the ende thereof might be: he dwelt vpon the pleasure before his eyes, and regarded not the paine which was to follow; yea, he thought not thereof at all, vntill hee felt the smart of the same.

The preacher saith Eccles. 3, 18, I considered in mine hart the state of the children of men, that God had purged them: yet to see to, they are in themselues as beastes. After that Adam had sinned, GOD made him coates of skinnes Gen. 3. 21, to shew that through sinne he was fallen into the misery of beastes.

When the sinner had once offen­ded▪ [Page] he crieth presently, O that! had not sinned. But, foolish man, seeing miserable experience now telleth thee how nought the world is, and that repentance commeth after vn­lawful pleasure, why diddest thou not foresee it before thou diddest offend? But what the wise man dooth in the beginning, the foole doth in the end. It is the property of a prudent man to forethinke, but of a foole to say, I did thinke thereof.

Consider aforehand of the lamen­table ende of these worldly things, so afterward thou shalt not bee decei­ued.

The Psalmist doth say psal. 115 59.. I haue considered my waies, and turned my feet into thy testimonies. By considering the end of sinne, men leaue the way of wickednes, and treade the pathes of Gods commaundements.

If one should say vnto thee as thou art in thy iourney, goe not that way, for thou canst not escape the handes of theeues & robbers; wouldest thou persist in thy iourney, and not leaue the same, or at least take another way? In the way of voluptuousnes, wherin thou walkest, there be theeues [Page] which murther, & steale thy grace, & spiritual good thinges Mat. 7. 13: if therfore thou art wise, and wouldest escape the danger of eternal death, thou wilt shun so dangerous a way. And let no sooner a tentation come into thy minde, but thinke whether the way, of pleasure, which thou art en­tering into leadeth, & leaue the same, The Apostle saith, The wages of sinne is death Kom, 6. 23.

Iaacob & Esau being in the same wombe striued who should first come into the world, and in the birth Iaa­cob his hand held Esau by the heele Gen, 25. 24. 29. The head is the hiest, & the heele is the lowest, and extremest parte of man. This is the difference betwene the euil & the good; good men take sinne by the heele, euil men take it by the head: the wicked embrace all kinde of honors, and pleasures, not respecting what is the ende of them; but the good take the world by the feete, considering the bitter endes of the same.

The pleasure, & prosperity of this world do shine like a candle that is set on fire, whose flame is faire so long as substance is ministred, but [Page 27] that being consumed, all commeth in the ende to smoke and stinche. So, though now the pompe and vanitie do delight thee much: yet in conclu­sion it will bring great affliction, and remorse, if in time thou take not heede.

It is written in a Psalme, As the smoake vanisheth, so shalt thou driue thē away; and as the waxe melteth be­fore the fire, so shall the wicked perish at the presence of God Psal. 68:. If thou be wise thou wilt prouide for thy selfe a­gainst the time to come.

The Kingly prophet sayeth Psal. 78. 30 3 [...]., The meate was yet in their mouthes, when the wrath of God came euen vpon them The men of this world do scarse be­gin to tast of vanity, when the iustice of God commeth suddenly vpon thē for the punishment of their sinne.

To ende, seeing affliction is such an inseparable companion of world­ly thinges, if at the beginning thou wouldest▪ aduisedly perpend what shalbe the end, it would cause thee to reframe from al vanity thereof.

CHAP. 7
The iudgements and words of men are vaine.

CAst thy burden vppon the Lord, and hee shall nourish thee, saith the prophet psal▪ 55. 2..

Let all thy study be to [...] please God; nei­ther be thou puffed vp when men do praise thee, nor troubled in minde, when they murmure against thee.

The cause why thou art ill spoken of, is, for that thou seekest to please them, to the end they may praise thee. But wouldest thou onely seeke to please God, and to get his fauour, then should not mans words, be they neuer so bitter, offend thee at all. Therefore endeuour thou to please none but God onelie, so shalt thou liue in quiet, with a merry heart.

Let nothing so afflict thee, as the wrath of God; let nothing so delight thee, as a good conscience.

It is a vaine thing to regard the wicked censures of men, when thou [Page 29] art at peace with God.

Many haue beene commended of men, which now are condemned in hell; and many haue beene counted fooles, which enioy the true happi­nes of heauen with Christ. This be­ing so, thou shouldest neither reioyce when thou art commended; nor la­ment when thou art ill thought of.

If thou art iustly praised for some good within thee, bee not proude thereof; But consider the secret im­perfections wherewith thou doest abound, which if men did know, as­sure thy selfe they doe not so much. cōmend thee for that which is good, as they would dispraise thee for thy faults; if thou art pra [...]sed, for some vertue which thou hast not, labour to attaine the same, that the worlde bee not deceiued in thee; if they haue cause to murmure, labour to re­forme thy selfe; if vniustly thou art condemned confesse them to be mē, who cannot hurt but profite thee, if thou haue patience.

If God were to consult with men, whether hee should receiue thee into his glorie, or send thee vnto hell, or do some other thing with thee, then [Page 30] it were good policy for thee to pro­cure their commendation, and to be counted for a Saint: but sure, God onely and thy soule, must enter into an account of matters together, it were vaine to procure the praises of men on thy behalfe vnto God. For God wil not require their opinion concerning thee, &, say they what they will, God will not referre him­selfe vnto their sayinges, but vnto thy owne consience.

If all the world say thou art a Saint, and deseruest glory, what wil that auaile thee afore God, which will iudge thee according to the con­stitution of thy consience? Againe, though all men do condemne thee, and God be thy friende, what can their obloquies hurte For he whom they reproue, is not approued of God; nor what they allowe, is acceptable before him.

The iudgements of men are vaine for they knowe neither what men thinke, nor what they deserue, they see not the inward thoughtes of the m [...]nde, and therefore be commonly deceaued; they cannot giue grace, much lesse glory to any man; nei­ther [Page 31] is it in their power either to con­demne, or to saue thee. I say vnto thee as the truth is: were all the men in the world thine assured friendes, they all could neither prolong thy life halfe an houre, nor deliuer thy soule from the streight iudgement of God 2 Cor. 5. 10.

How much better shal it be at the point of death, to haue God on thy side, then to haue spent thy whole life in the seruice of a king, or other prin­ces of the world? who though they loue thee much, yet can they not help a whit at that extremitie.

Listen therefore vnto me, and af­flict not thy selfe; if thou doe thy dutie, howsoeuer men murmur against thee; labor not to please the people; neither seeke their praises in this world, for it tendeth al vnto vanitie, and losse of time. But turne thy selfe vnto GOD, and labor with all thy strength to serue and please him, tur­ning away thine eares from the rumors and vanities of this vnhappy world

CHAP. 8
The reproches of the world must be contemned.

AS touching me, I passe ve­rie little to be iudged of you, or of mans iudgmēt. He that iudgeth me is the Lord, Therfore iudge not before the time, vntil the Lord come, who will lighten things that are hid in darkenes, and make the counsels of the hearts manifest; & then shall euery man haue praise of God.

This said the Apostle 1 Cor 4 3 4 5 despising the iudgements of men inasmuch as God is priuie to the hearts and con­dition of euery man, & he can search the hearts and reines.

At the houre of death it wil appeare who is the good, or the euil man. Let this therefore moue thee to giue no heed to the wicked iudgements of men, but to please God.

They which runne a race, regard not what euery one doth say, but what their iudgement is which must giue the rewarde. Whose example [Page 33] may teach thee not to care for the praise, or disprayse of men, but alto­gether to bende thy selfe to please God the supreame iudge Rom. 14. 10,. If thou take paine for his glory, he seeth it doubt thou not, and from his hand thou shalt receaue a croune of righ­teousnes 2 Tim. 4, 8.

Loue the truth, and care not what men say, who are moued oft [...] through loue or hatred, yet wot they not what is in man Luke 2 [...], 5.

be not moued, neither take it gre­uously, though some haue an euil o­pinion of thee. Art thou better than Christ himselfe? Read the Gospel, and there shalt thou finde written, that of some he was called a Seducer Luke 2 [...]. 5 a Samaritane Ioh. 8, 48 one which had a diuel Mat. [...], 24. Mat. 2. 23 some said, this man is not of God, because hee keepeth not the Sabboth Ioh, 9. 1 [...]. Others sayd, how can a man that is a sinner, doe such mira­cles? Insomuch that as Iohn doth testifie, there was a diuisior among them If then so diuerse opini [...]s W [...]e sparsed abroad of our Sauiour [...]hrist, who knew no sinne 2 Cor, 5. 21, but was very holinesse and goodnes it selfe, why art thou so proud, being indeedeful [Page 34] of imperfections, that wouldest haue al men praise thee as thou dost? If the iudgements of men were so contrarie about our most innocent Lord and maister, what reason hast thou to wish that al men with one mouth would commend thy d [...]ings? If many praise thee, which art notwithstanding a weake & fraile vessel, let it not grieue thee, if some againe speake il of thee.

There is no man so holy, whose life wil be commended of al men, ne­ther is there any worke so righteous but wicked persons wil murmure a­gainst the same.

It were a foule error not to follow vertue because of the contradictions of men. Goe thou about the most ho­ly worke that may be, and thou shalt be sure some will speake against the same: now if thou art so light as to esteeme what men saie, assure thy selfe nothing thou wilt do that shal please God.

That blinde man which sate in the way toward Iericho crying vnto the Lord for helpe, wanted no reprehen­ders Luke. 18 35, 36, &c: notwithstanding the more he was rebuked, the more ernestly [Page 35] he cried.

The mouthes of the wicked by no meanes can be stopped, they will speak psal. 12 4.. Which being so, draw neere vnto GOD, abide in the pathes of righteousnes, perseuere in a good thing, and regard not the wordes of idle persons, whose manner is sini­sterly to interpret the meaninges and doings of their neighbours.

Thy time is lost if curiously thou marke what men do say. Labor ther­fore, that alwaies thou maiest please God, and doe his wil. for al the rest is but vanity, & vexation of the spirit.

CHAP. IX.
To be praised of men is a vain thing.

TAke heed that ye giue not your alms before men, to be seene of them, saith the Lord Math. 6. 1.

And although in an other place our Sauiour doth like­wise say Math. 5. 16. Let your light so shine before men, that they may see your good works: yet his meaning is not that we [Page 36] should therby seeke our praise, but the glory of God, and therefore hee addeth immediatly, And glorifie your Father which is in heauen.

He which doth good workes that he may be praised, seeketh the glory of himselfe, and not of God.

God doth not forbid that we should do good workes in the sight of men but he would haue the intention to be good. He forbiddeth thee to seek thine owne praises, and willeth that in the good things, which thou dost, the glory of God should be sought of thee.

If thou measure the treasure of good workes by the tonges of other men, it is no longer in thee either to keep, or to forgoe, the same. Keep se­cret the riches of vertue by thy selfe, except thou wouldst that flatterers should bereaue thee of them quite.

Ezechias, that shewed his trea­surs to the King of Babilons messen­gers, was greuously punished for the same 2. K. 20. 12. &c.. Publish not▪ abroad the good workes which thou dost, nei­ther seeke the praise of men, least God he punish thee for a vaine, and arrogant man. Seeke not the reward [Page 37] of wel doing in this world, least thou leese the reward of eternal life, Bee care [...]ul that the righteous iudge saie not hereafter vnto thee, Thou hast thy reward Mat. 6 [...]1 [...] 5, &c.

Couet not to be iustified of men for vaine is al commendation of man if thy conscience accuse thee for wic­ked before God.

Trust vnto it, vnlesse thou fly the praises of men, thou shalt both easely bee deceiued, & also go without the reward of thy workes.

Be not delighted nor moued with the commendations that men do giue thee, nor with the fauour of great men for they are vaine and deadlie things▪ which separate from the true feli­citie.

Passe not greatle what men say, for a good man hath more care of works, then of wordes. Onely the good worke is that which is to bee com­mended.

He which h [...] ̄teth onely after words shal in the end find nothing but bare workes▪ but a worke done in the Lord, shall of the Lord receaue a re­ward.

If thou wai [...]h thy life by the tonges [Page 38] of men, looke neuer to be quiet, and thine owne man. The righteous man is not moued with faire wordes, but seeketh onely to please God,

Returne into thine owne conscience there shalt thou finde, what manner of man thou art, euen a weake person, and a sinner, who shortly [...]ust leaue the world. At the time of which thy departure, it shal appeare how vaine the praises of men bee.

Couet not to be in the mouthes of men, for with fained praises they de­ceaue the man, which is desirous of vaine glory.

It is but a vaine ioye, which is not builded vppon a quiet and pure con­science.

As gold is tried in the fornace, so is a man tried in the mouth of his commenders. The gold is tried in the fornace, and that which is not gold turneth into smoke, and finders; so vertue passing through the fornace of praise, if it be false, it consumeth, and commeth to nothing, but if it be true, it increase [...]h together with the praise.

If thou seekest the praise of men, vertue will shunne thee; and if thou [Page 39] waxest proud when thou art praised, [...]hou dost banish vertue.

The Babilonians when they heard [...]he sound of musick, fel downe, and [...]orshipped the golden image Dan. 3. 7: so [...]he coueters of humane praises, they [...] down & worship the image of sin.

The manna, which the Isralites [...]eserued for any of the weeke daies contrary to the commaundement of GOD, it was ful of wormes and stank Ex. 16, 20; but that which they gathered as Moyses bad, that stanke not, neither was there any worme therein Ex. 16. 24. The weeke daies signifie, as I take it, the time of this present life. Al the workes which thou dost in the world [...]o be praised of men, they are al lost, and stinke: but that which is laid vp against the feast of eternal glory, they shal appeare exceeding good, and re­ceaue a reward due vnto them. Keepe them therefore against the Sabboth of eternall glory.

God comaunding that the stones wherof the alter was made, should be rough and not hewen by the toole of man Ex. 20, 20, did insinuate thereby, that what good thing thou dost, it should not be done to be seene of men, but [Page 40] to please God, the stone is not polished on the out side, but onely that it shine in the eies of men.

Take heed, that thou do nothing, to please man withall. But endeuor to please God alone, & to serue him in the in ward paite of thy soule. Flie vaine praises, vnlesse thou wilt fal into hypocrisie.

CHAP. 10
The glory of this world is a vaine thing.

GIue the glory to the Lorde of Israel, saith the Scrip­ture Ios. 7, 19,.

The glory, that is due to any good work, God himselfe [...]oth chalenge, as the auctor and principal cause of that good Iam. 1. 17. which thou dost worke.

Take heed thou take not that glo­ry to th [...] selfe, which God wil not giue to another Isa, 42, 8,.

A foule euil is vaine glory, & much hurt to a spiritual man is brought by selfeloue.

Fly from vaine glorie, as from a [Page 41] Basiliske, which if vpon the sudden [...]t thee beholde, his very sight wil be­ [...]eaue thee of thy life▪ but if thou see him first by knowing that it is too much vanity to seeke after glory to thine owne workes, then shalt thou get the perfect victory.

Let God be praised in his workes & not man, who is but a vile instru­ment of his mercy.

Shall the Axe boast it selfe against him that heweth therwith? or shall the saw exalt it selfe eagainst him that mo­ueth it, saith the Lord Esa. 10 15? The praise of the work is not to be ascribed vnto th'instrumēt, but only vnto the master that worketh with the same. If thou dost any good, consider how thou art but th'instrument wherwithal God he worketh; and alwaies take heede that thou take not vnto thy selfe the glory belonging only vnto God.

The apostle hauing mentioned the manifold labors which he had endu­red, cōcludeth 1. Co t. 5 10. Yet not I but the grace of God which is in me. Those 24 Elders in the Reuelation Reuel. 4. 10. Fel downe before him that sate on the throne, and worshipped him that liueth for euer­more, & cast their crownes before the [Page 42] throne. The like do thou, lay th [...] glory of thy good works at the seen o [...] Christ, saying w ^t the prophet Psal. 1 14. 1. ▪ Rot vnto vs. O Lord, not vnto vs, but vnto thy name giue the glory. Thou hast wrought all our workes for vs, O Lord, sayeth Isay Isay. 16. 12..

When Samson gloried of his victo­ry which God had giuen him, saying Iud. [...]5. 16.. With the [...]aw of an [...]sse▪ are heapes vpon heaps, with the [...]aw of an Asse haue I slaine a thousād men; he was so hum­bled for that pride, that forth-with he had almost died for very thirst.

Daniel recordeth that while Ne­buchad-nezzer was saying Daniel. 4 2 [...]., Is not this great Babel, that I haue built for the house of the kingdome by the might of my power, & for the honour of my ma­iesty? A voice suddenly came downe from heauen, saying: O King Nebu­chad-nezzer to thee be it knowen, Thy kingdome is departed from thee.

That holy man Iob did thinke it a great sinne, If a man did kisse his hand Iob. 21, 1 [...]. which thou dost when thou gloriest, and boastest thy selfe for the good which thon hast done.

The hand of Moses, to the sight was whole & sound, but he no soo­ner [Page 43] had thrust it into his bosome, but behold it was leprous as the snow Exod. 4. 6 Though thy workes are to sight ne­ [...]er so sounde, and godly, yet if they [...]e donne for vaine glory sake, thou [...]halt perceaue, when thou fallest into a due account with thy selfe, that they be polluted with a most filthie [...]eprosie.

What has thou, which thou hast not receiued 1 Cor. 4. 7? O Israel, one hath de­stroied thee▪ but in me is thin helpe saith the Prophet Hos. 13, 9.

If thou looke backe vnto the time passed, thou shalt finde that much thou hast done, for which thou maiest [...]ustly be ashamed. If thou behold the time present, thou shalt find thy selfe in a place of banishment enuiro­ned about with manifolde dangers. If thou foresee the time to come, there wanteth no matter of feare, if thou consider the heauie i [...]dgements of God hanging ouer thine head for thy sinnes.

Thou shouldest rather feare, and tremble in this vale of teares; than be ioyfull, & vaine glorious, for thou knowest neither how acceptable thy works are in Gods sight, nor yet how [Page 44] long thou shalt continue in doing wel. Let him that thinketh he standeth, take heede lest he fail, saieth the Apo­stle 1 Cor. 10. 12..

If thou do vainly boast of the glory giuen vnto thee of God, thou shalt be depriued of the same: So saith the writer of the [...]salmes psa. 30. 6, In my prospe­ritie I said▪ I shall neuer be moued, & be­cause he gloried in himselfe, he had a shameful downefal▪ as himselfe doth say Thou didest hide thy face and I was troubled. 7,

If thou doest any good at al, it is by the power of God why then brag­gest thou in those good thinges, which are not thine▪ They be the foolish virgin [...] without oile in their lampes, which seeke the vaine and outward glory of this world. If thou dost glorifie thy sel [...]e, thy glory is not worth a strawe. If the Angels of so great honor and excellenci [...] in heauē do seeke onely the glory of God, how much more ought vile & mortal man to humble him by renouncing al vain glory?

Learne, miserable man, to be low­ly in heart, that thereby thou maiest get fauour before GOD, which [Page 45] through pride▪ and vanitie the wicked Angels haue forgon.

CHAP. XI.
Vaine glorie is to bee eschewed.

HE that reioyceth let him reioyce in the Lord, saith th' apostle. 1. Cor. 1 31

Reioyce not of thy works; 2. Cor. 10. 17 for all the glo­ry of the seruant of Christ, should rest in God alone.

Despise the vaine glory of this world, if thou desirest to haue more grace before the Lord.

The more shouldest thou feare that thou proue not vaine glorious, the more zealous thou art of the glo­ry of God.

Vaine glory ariseth of some good thing, but it goeth not away with that good, but mightilie encreaseth. For, as God of his goodnes fetcheth good out of euill: so the Diuel tho­rough his naughtines, draweth euill out of good. For out of a good work he draweth vain glorie, that the wor­ker [Page 46] may attaine no reward at Gods hande.

When thou thinkest thou doest much, thou doest but a little in respect of other holy men▪ The thing which semeth white, compared with snowe, wil straight appeare in a manner blacke. If thou wouldest calle to re­membrance, how great thinges ho­ly men of God haue suffered, and with what austeritie of life they haue humbled their bodies, thou wilt say thy selfe, that little thou hast donne. Acknowledg thine owne im­becilitie, and how weake thou art, & neuer so vainely doe thou vaunt thy selfe.

Let not this vanitie moue thee vnto good workes, neither looke for a re­warde from men. The wind-mil wil not turne about, nor grinde the corne vnlesse a gale of wind doe driue the same about: so many wil not grinde the corne of good workes, except they be moued there-unto by the winde of vanitie.

Thou leesest the price, and praise of wel doing, if onely vanitie moue thee to do wel. And albeit thou do all which the lawe commaundeth, yet [Page 47] [...]hat hast thou whereof to boast? [...]hen yee haue don all those thinges [...]hich are commaunded you, say we are [...]wor [...] profitable seruants, saith Christ Luk, 17. 10. [...] thou shouldest al thy life long serue [...]OD, yet still thou shouldest thinke [...] vnprofitable.

For wouldest thou more exactly [...]eigh these thinges with thy selfe, [...]ou couldest not but, see that very [...]ten thou hast offended God, And [...]en, and not afore hast thou donne [...], when thou art of opinion that [...]ou hast done nothing.

Destroy not the fruite of thy labours either consume thy sweate in vaine. [...]od he knoweth, and that much bet­ [...]r than thou, whatsoeuer thou doest, [...]nd what thy workes deserue: hee [...]ill not leaue a cup of cold water, [...]iuen of thee to the least of Gods [...]hildren vnrewarded Mat▪ 25. 4..

Then why praisest thou thy selse? [...] thou ignorant that so doing thou [...]halt haue no praise of God? Take [...] selfe but for one altogether vn­ [...]ofitable, and so God hee will take [...]ee for one of his profitable, and [...]erfect seruantes.

If thou praise thy selfe, thou shalt [Page] be dispraised, though afore thou see [...]mest to be worthie all praise & com­mend [...]tion; If thou thinke thy sel [...] vnprofitable, thou shalt forth with be [...] profitable, though afore thou we [...] worthy all bl [...]me, and reproch.

It is necessary to call thy wits to [...]gether. To forget thy good deedes it is a good thing. If thou haue thy sinnes in obliuion, which thou ought est to haue in continuall memorie: why hast thou not the good which thou hast done in obliuion al [...]o?

He l [...]ieth vp a good treasure, which forgetteth his good deedes. The Saintes in olde t [...]e did labor much to call backe their sinnes into remē ­braunce, and therefore they were humble. But the Pharisie through pride d [...]d cast away himselfe euen when he seemed to be most thanke­full vnto God Luke 18 [...]1 14.

If thou praise thy selfe, both God will abhor, and men will hate thee. If thou wouldest haue thy deedes to be great, count them but small, else can they not be great.

Therefore in all things be thou lowlie before God, and so thou shalt receiue the greater grace at his hāds.

CHAP. 12
They which would bee great in this world, are become vaine men.

BE not highe minded, but feare. Rom. 11. 20

If thou wouldest bee great in heauen, be litle in earth.

Thou hast knowne many which haue been great and mighty in this worlde, whose memory now is buried with their bodies.

How many great Prelates and men of power haue there been, whose vanitie is vanished like the smoke, of whom no man now hath any care at al? Dead they are, and others occu­pie their places, which neuer thinke whether their soules be either in ioy, or paine.

Why seekest thou rule, and to be of power? Why d [...]sirest thou to be great in this world? [...]aue not others been in th [...]t state which thou labou­rest for, and hath not the world for­gotten them▪ Dost thou not consider [Page 50] the ende of them? That which came vnto them happen wil vnto thee: for the world will not leaue his old wont. Thinke how they did rise, and againe how they did fall; and that their fal was the greater, the higher they aspi­red.

Hee, whom those great men con­temned in their life, doth either bury them with dust, or tread vpō them ly­ing in the graue.

Remēber, how in that state which thou desirest, others haue been, whose names thou knowest not, and the worlde hath so forgot, as if they had neuer been: and touching their bo­dies they be reduced into dust and ashes.

Respect not so much the time pre­sent. as to come; neither esteeme the honor which this world doth offer thee, but marke what wil followe af­terward. Fasten thine eie vpon the thinges which will ensue after this short life, and liue content in that state or condition, whereunto God hath called thee.

Thinke not through the instinct ei­ther of Sathan, or of the worlde, how thou wilt serue God in an high cal­ling [Page 51] better than in a low degree▪ Ho­nor blindeth the eyes of men-Greate men are not their owne men, but are bound vnto greater matters. If now thou art more free than they are, and yet doest not thy duty in a lower place how wilt thou discharge a greater Office, hauing nothing so much libertie? If thou canst not weeld well a small cariage, howe wilt thou beare an heauie burden? If a [...]ew cares doe draw thee from praying vnto God, and other spirituall exerci­ses how canst thou serue God when thou art distracted with manifolde cares? Hee that cannot carry small things, will neuer goe through with a mightie burden. He that is not a good subiect, wil neuer bee a good Magistrate.

Loue thou God, keepe a pure con­science, and resigne thy selfe wholy to the pleasure of the almighties [...]f it be ordained of God, that thou shalt be great, he wil promote thee without thy carefulnes. For of thy diligence he hath no need at al.

Be lowly in thine owne eies, and make no great account of this worlds preferment. The highest trees, thou [Page 52] knowest, are most subiect to th [...] winde. The higher state, the greate [...] danger. In the fishers net the great fishes are de [...]ained, when the smalle [...] sdoe escape. The chiefest Princes of Ierusalē were caried of Nebuchadnez­zar into Babel k. 25. 18 19; when the poore people were not so [...]l entreated k. 25, 12 22 ▪ Couet not to be a great man, else ea­silie thou shalt fall into the snare of Sathā. Desire not to aduance thy selfe, lest thou fall into the confusion of Babel.

Cal into thy minde the end which great men often do come vnto, and chuse to bee of a low degree. Be con­tent with that calling wherein God hath placed thee, so after this life thou shalt inherit the throane of glo­rie.

CHAP. 13
Vaine men hunte after the preferment of this world.

YEe knowe not what yee aske, said the Lord vnto the two disciples which would bee pre­ferred [Page 53] aboue their fellowes Math. [...]0▪ 22,

Through the ignorance of them­selues men desire to commaund, and [...]eare rule ouer other men.

Honor is the reward of vertue. If thou take thy selfe worthy of pro­motion, and to be endued with vertue if there were nothing else, it is cause sufficient why thou shouldest goe without all preferment. It is enough that thou be counted good, though thou thinke not thy sel [...]e so; and if thou art of opinion that thou deser­uest promotion, that selfe same thing shold make thee to suppose how thou deseruest none at al. Of ambition sping herisies▪ It is a very hard thing to stande in hie place, and to be void of lofty cogitatiōs. If thou couet pre­ [...]acie, and supremacie in the world, assure thy selfe thy danger is at hand. Neither would any man, I thinke, se [...]ke readily after preferment, did he aduisedly consider the bandes of Prelates.

They which couet prelacie, little note, what it is to he preferd. A pre­late ought so farre to excel the com­mon people, as a shepheard doth in excellencie surpasse the flocke.

[Page 54] In schooles the degree of a Doctor is not bestowed vppon those men which newly giue themselues to learning, but vpon them who a long time diligently haue applied their book. Let not him be promoted, who saith he now doth beginne to leade a vertuous life, but which hath alrea­die subdued the wicked affections of his minde. He ought to be a very good man, which is to gouerne o­thers.

God gaue commaundement that at the first blast of the trumpet, the Princes or heads of the people should goe into the field Num. 10. 4 &c▪, and after them the whole hoste should follow: At e­uery first s [...]und from God, the guides of the people must be ready, and they are to shew themselues for most in the seruice of God.

Inferiours be not so bound, as bee they in highest place, for that such perfection is not required of these as of them.

The higher thou art for authoritie, the better thou shouldest be for ver­tue. Thou owest much, because thou hast receiued much. The greater thou art, if thou sinnest, the greater [Page 55] shallbe thy punishment, for by so much is the fall greater, by how much thy state is higher. It will keepe thee from an asspiring minde, if thou consider that both thou art bound to better behauiour by thy promotion than other men, and also if thou sin, c Wis. 6, 6. thy punishment shall be the more greiu [...]us.

The eyes of all are fixed vpon thee, therefore if thou doe not thy dutie, thou shalt offend many. An euil pre­late, or gouernour is worthy of so much pūishment as he hath ministred occasion of sinning to the little ones by his ill example.

In the house of their eldest brother the children of Iob did end their liues Iob 1, 18▪ 19. So do the subiects perish many times through the il example of their gouernor, who is their eldest brother as it were.

As the roddes were which Iaacob laide in the gutters before the sheep, of that colour were the lambes which their sheep conceiued Gen. 30. 37. 38 &c.. In like sort, such as the examples are which the gouernors doe shewe, such are the liues of subiectes, good or bad. The subiectes worke will haue a spot, if he [Page 56] see a spotte in the rulers life. Thy workes, whether they be good or ill, are the rods which thou laiest before the eyes of thy people, the sheepe. It cannot be but as thou liuest, so wil they.

When the piller, which lead Israel both by day aud night Exod. 13, 21, 22, did goe, the people also did goe; but when it stoode stil the people moued not. So a gouern [...]ur if he proceed in the way of godlines, the subiectes also do the same: but if he cease from doing wel, the subiects likewise wil do no good. Proceede in godlines therefore thou which art a ruler, and a guide of other men, and thy people, doubt thou not, wil follow thee apace.

Works do moue more then words. The Physicion drinking a bitter po­tion, doth more moue a sicke man to take the same, than if onely he should say drinke. Thou shalt sooner perswad inferior persons to runne, if you say, [...]et vs goe, & dost goe thy selfe before them, than if you bid them to goe, & stand stil your selfe. Christ our Lord, like a good Prelate▪ began first to doe, and afterward to teach, as S. Luke noteth [...] 1. 1,

[Page 57] Trouble not your selfe, and others with many words, when your works be naught; It is monstrous that the tongu should be larger thā the hand: so is it as offensiue to speake more than thou wilt performe.

If thy life bee despised, thinke not that thy doctrine wil bee regarded. Be thou formost in the seruice of God and thou shalt perceaue by good ex­periēce, that so thou shalt profit more than by a prolixious tale, and enticing wordes.

Great folly it is, ambiciously to seeke preferment, which who so hath must giue an account to GOD of mens soules. O how wil it afflict thy mind when thou must answere not onely for thine own, but also for the sinnes of them co [...]mitted to thy charge. Hee is a foole which bindeth himselfe to pay for that which other men haue eaten. At the houre of death it will be griefe sufficient for e­uerie man to study what answere hee may make for hims [...]fe, though hee be not made to answere for the soules of other men. I [...] then thou shalt bee so busied, that hardly thou shalt vn­winde thy selfe from the sentence [Page 58] of cōdemnation in respect of the sins committed by thy selfe; then much more hardly shalt thou escape the same, hauing taken vpon thee to an­swere for the consciences of other men. It must needes therefore bee a vaine thinge after this manner to bring thy saluation into so great a danger.

It is vanitie to couet superemi­nence ouer others in this place of banishment. God for his parte wil more loue thee, if thou bee a good man; and good men for their parte will more esteeme thee being a god­lie subiect than a proud prelate. I graunt indeede, thou shalt not bee feared being not preferd, but thou shalt be loued, which is the better of the twaine.

Doe away therefore thy inordi­nate affections, and keeep thine hart from vanitie. Loue humilitie as the seruant of Iesus Christ, and cast from thy mind the desire of honor: For at the houre of death it will not helpe a whit, but rather hurt thee.

CHAP. 14.
This world is not our natiue countrey, but a place of banishement.

WHile wee are at home in the body, wee are absent from the Lord; againe, Here wee haue no conti­nuing cittie, but wē seek one to come, saith the Apostle 2. Cor. 5 6.

There is no iourney taken without labour. Heb. 13, 14 There is no pleasure to bee sought for in this world, wherin wee do but soiorne.

Couet not to build much, or to a­bide in the world, seeing thou hast a father in heauen so rich and mightie; but hold on a right course towarde that land where all manner of felici­tie doth abound.

S. Peter saith 1 Pet. 2. 1 [...],, I beseech you as strangers & Pilgrims, abstaine from fleshly lusts which fight against the soule. It is the manner of Pilgrims to leade an hard life. They are alwaies like for, rainers, their true friends are in an o­ther countrey.

[Page 60] Procure not that friendship which is hurtfu [...]l to thy soule, neither take it greeuously though al thinges fal not out according to thy desire; For thou art but a traueler in this present world, which if thou wouldest beare in minde, much dangers thou could­est not but auoide. Make speed there­fore away like a post neither purpose thou to staie in this miserable world.

He that betaketh himselfe to an Inne, there to tarry onely for halfe an houre, bedecketh not the house for so short a time, for then would hee be counted an egregious foole. Thou art a Pilgrim vpon earth, ye­ster-day thou camest, and to morow thou shalt depart: Care not there­fore for these honors, riches, or va­nities of this world, but let thy whole minde be touching the lande of the liuing psal. 143, 5, where the Sainctes with Christ doe euerlastingly tri­umph; haue in minde the lande of the heauenly father, but sette not thine heart vpon this place of banish­ment.

It is a wonder how thou canst pro­mise to thy selfe in this worlde any [Page 61] stability at all, seeing this life is so short, and the houre of death so vn­certaine, that thou knowest not whe­ther thou shalt liue till to morrow, or not. Thinke how the troubles of this world are of small continuance, and very shortly thou must goe vnto hea­uen, where thou shalt rest for euer­more Reuel. 21. 4.

Wouldest thou beare in minde that the life, which we do looke for, shall continue, yea is euerlastinge, surely thou wouldest thinke this life though it were to last a thousande yeares, in comparison of that to come scarce halfe an houre in length. Yea al our life compared to that is but a moment.

This moued Th'apostle patientlie to beare the troubles of his pilgri­mage, as himselfe writing vnto the Corinthians, doth say on this wise 2 Cor. 417 Our affliction which is but for a momēt causeth to vs a farre mooe excellent, & eternal waight of glory, while we looke not on the thinges which are seene; but on the thinges which are not seene, for the things which are seen artēporal, 18. but the things which are not seene, are eternal. Thus did th'apostle meditate of [Page 62] heauē waying with himselfe the shortnes of this liefe.

If thou be a stranger in this world, maruel not though thou be vnknown to men; if the labour of this life trou­ble thee, be not disquieted in thy selfe, for shortly thy iourney shall haue an ende. The fathers in the olde Testa­ment confessed they were strangers & pilgrims on the earth, Heb. 11, 13 38 and wandred in wildernesses, and mountaines, and dens, and caues of the earth, and neuer found rest.

Neuer be of mind that thou must inhabite this earth. Kain was the first that we read of, which built a city vp­earth Gen. 4. 17, & lost he not heauen? Neither was Saint Peter rebuked without cause, who being a stranger, would yet haue an house builded vpon moū: Thaber Math. 17 4 &c. as if he had been to inha­bite therevpon.

They which trauel like pilgrimes, vse not to buie fruite trees and such like thinges, as are too heauie for them to beare, but such thinges as are of light carring, but yet of greate price, as precious stones, and other iewels. In like sort forsake thou the honors, and riches, of this life; and [Page 63] [...]arrie about thee the precious iewels [...]f an vnspoted conscience.

Why then heapest thou promotion [...]pon promotiō so fast, which of neces­ [...]tie thou must leaue behind thee? Why wouldest thou be loaden with [...]ches in the race of this life. Rather [...]eeke for the inestimable iewels of good workes, that thou maiest liue in perpetuall riches, and honor in the heauens.

CHAP. 15
Beautie is a vaine thing.

FAuour is deceitfull, and beautie is vanitie, saith Salomon prou. 31, 30,.

If no vanitie is to be accounted of any thing at al, and beautie is a vaine thing, surely beauty is nothing to be accounted of. Then most vaine are they which haue in great price the vaine beautie of the body.

Let not thy beautie puffe thee vp, neither cast an eye vnto the shadowe of thy countenance, least thou fall into destruction, and loose thy life [Page 64] as Nareissus did, who beholding his beuty lost his life. Absolons goodly lockes of haire were the haltars to hang himselfe withall 2. Sam. 18, 9.

Beuty is giuen vnto mā to th' ende he should lift vp his mind vnto God the giuer of the same. When thou findest a litle vaine of water, thou followest the same till thou come vn­to the spring from whence it flowed first: Euen so when thou meetest with a beutifull body, leaue not vntil thou come vnto the author of the same, which is God himselfe the fountaine of al beuty.

Litle children, thou knowest, doe wonder at the gay letters, & pictures which are in bookes, but the substāce which is the learning comprised therein, they regard no whit. Shewe thy self not a childe, but a man of wisedome, gaze not so curiously vp­on the external beuty of any creature but marke diligently what is written therein, to the end thou maist loue the author, and creator of such fair­nesse.

Creatures be spectacles as it were which serue vs to beholde, not our selues, but other things withall. Thou [Page 65] [...]ust vse the creatures of God not for [...] behold them, nor thy selfe in thē, [...]ut God, who for all things is highly [...] be praised.

If thou louest thy selfe, because [...]ou art faire, I demaund, commeth [...]at beuty of thine from the body, [...]r from the soule? Not from the bo­ [...]y. For take the soule from the bo­ [...]y, & the beuty foorth-with is tur­ [...]ed into foule deformity. It is the [...]ule which giueth beuty to the bo­ [...]y.

Is thy body beutifull in thine eies? [...]hen loue the soule the more, which the cause of that beuty. If the pre­ [...]nce of the soule be the cause of such [...]euty, how beutifull then is the soule [...]er selfe?

In the soule consisteth the true [...]euty, in comparison whereof all o­ [...]er beuty is but a shadowe, which passeth away in the twinckling of an eie.

Abide not in the contemplation of [...] the outward barke, but consider the roote, euen God I meāe, the author of all beuty.

Trust not in thy beuty which quickly vanisheth away, which sick­nes [Page 66] commeth.

Thy daies run-away like a post; youth passeth, and thou withal vnto age, and so vnto death: And then, I beseech you, what shall become of al that corporall beuty?

Fire doth not so inflame, a [...] beutie doth. For no man is burned of the fire but hee which toucheth it, but beuty burneth a far of.

Consider a while with thy selfe, what filthines lieth hidde vnder that painted figure of beuty.

Fall not suddenly at the first viewe of a beutifull body, but consider ad­uisedly the vanity of the same: so with a pure and good soule cleane from all such vanity shalt thou serue thy God.

Aboue all thinges apply thy selfe to the adorning of thy soule with that inward beauty, which is of continu­ance, for that outwarde is vaine, cor­ruptible, momentany▪ and tran­sitory, whose ende, and that vpon the sudden, is meere misery and wret­chednesse.

CHAP. 16
Gaie, & costly apparel is but a vaine thing,

BE not proud of clothing, and raiment, saith a wise man Eccle. 11, 4,.

Had not the super­fluitie of apparel been an euil thing, neither [...]ould Christ haue commended Iohn [...]aptist, as he did, for his base artire Luk. 7. 25. nor S. Luke dispraised the rich [...]lutton for his pompous garmentes Luk, 19. 16, Besides the Lord saith, how They [...]hich weare soft clothing are in Kings [...]ouses Mat, i1. 8., he meaneth of temporall Kinges, not of the King of heauen. [...]l which doth shewe that to take a [...]ride in gorgious attire, is a vaine [...]hing in the sight of God. When thou doest attire thy selfe so pom­ [...]ouslie, if thou doest it not to an ill [...]nd, yet at the least thou loosest time which is to bee had in great estima­tion.

Commonly they who are so ar­ [...]aied, they couet to be seen, and pro­ceed [Page 68] smally in godlinesse, but waxe colde in true deuotion. And when they haue bestowed greatest cost, and taken the most paines to pranck themselues out, yet are they not cōparable to the lillies in the field, as neither Solom [...] was in al his glory Math. 6, 28. 29. Hauing food and rayment let vs then with be content, saith Th'apostle 1. Tim 6, 8. Simple, & common apparel agreing to each mans calling, may suffice the seruant of God. As for al curio­sity, abandon it: because it is a token that thou hast smal regard of mat­ters spiritual, when thou art so occu­pied about thinges corporall.

While Solomon gaue his minde earnestly to the setting out of himselfe an [...] his court, he so forgat both him­selfe, a [...]d God too, that he fell at the end to flat idolatry 1. K. 1. 45.

Man looketh vpon the outward appa­rance, but the Lord beholdeth the heart. 1. Sam. 16 7. If therfore thou spend [...]uch time vpon outward thinges, thou giuest the world to know how thy desire is to please men, and so doing, thou art not the seruant of Christ, according to the doctrine of S. Paule Gal. 1. 10..

Wert thou truely mortified, as [Page 69] thou shouldest bee, all these supreflu­ [...]us cares, which not onely hinder, but also quite cut-off the adorning of the inner man would be abandoned.

The Apostle saith, that the holy mē before the comming of Christ, They wandred vp and downe in sheeps Skins, and in goats Skins Heb. 11. 37, For conside­ [...]ing that naked they came out of their mothers womb, and naked they should out of the world againe Iob. 1. 21,, they were content to liue attired euen like pilgrimes vpon this earth.

Before man fel through sinne, he [...]eeded none apparell. For as the Sunne is clothed with light: so was man adorned with grace; and the li­ [...]ly is not so white, as hee was bright for innocency. But hauing no soo­ner lost that innocency, hee blushed to be seen naked Gen. 3. 7: therfore vnto our first parents did the Lord him­selfe make coates of Skines, and clothed them Gen. 3. 21,

He that boasteth of his apparel is like vnto that man which braggeth of the clouts that couered his filthy soares; which glory turneth vnto his greater shame. For a foole is [...]ee sthat glorieth of his soares & sicknes.

[Page 70] It seemeth Iob was simply attired whne he said Iob. 16. 15, I haue sowed a sack cloth vpon my skine. Course was the ap­parel of holy King Dauid whē he said Psa. 35. 13, I was clathed with a sacke. God he threatneth to thē which take a prid in their apparel, by the Prophet Esay Isa. 14. 11, The worme is spread vnder thee, and the wormes couer thee, declaring that by these vanities God is much offended.

Let euery man carefully take heede that he deuise no newe and strange attire, and feare we the heauy iudge­ment of God, denounced by the prophet Zephaniah Zeph. 1. 8., I will visite the Princes, and the kinges children, and all such as are clothed with strange apparel. For in such there wāteth neither light­nesse o [...] minde, nor vaine glory.

Ecclesiasticus doeth say Eccl, 19. 28, A mans garment and his excessiue laughter, & going, declare what person hee is. The delicacy of apparel declares the leuity, and infirmity of the minde. Therfore cast them from thee, if thou couet to bee taken for a sober, and honest Christian.

Thou takest that from the poore which thou bestowest immoderate­ly [Page 71] vppon thy selfe. Weare not that apparell which beseemeth not thy calling, but cloth thee so as thou maist seeme to haue an honest mind, voide of all vanity.

Thinke how thy Sauiour Christ hunge naked on the Crosse for thy sake, and spare vaine expenses, so shalt thou be free from many friuo­lous and idle cogitations.

CHAP. 17.
It is a vaine thing to boast of the worthinesse of our ancestors.

I Shall say to corruption, Thou art my father, and to the worme, Thou art my mother and my sister, saith Iob Iob. 17. 14.

Wouldest thou see the originall of thy stocke? Doe but open the graue, and there beholde it.

It is an argument of great vanity, that the son of Adam, a vile worme, dare boast himselfe so much, because of the noblenesse of his stocke, or kinred.

[Page 72] A wise man he was that said, wh [...] profite these great titles? why are those armes, and ancient enfignes?

Though euery corner of thine house were filled with monumentes of thy ancestors, yet vertue alone is the true nobility.

It were better for thee to bee the sonne of poore Thirsites, hauing the browes of Achilles, than to bee the sonne of noble Achilles, being thy selfe contemptible Thirsits.

Be thou of good behauiour, and thou shalt bring nobility to thy po­sterity, albeit thy predecessors were but obscure. But be thou of an il cō ­uersation, and thou shalt obscure the glory of thy bloud. It is better to bee the founder, than the ouerthrower, and of more fame it is to be the first than the last of a noble house.

An argument of vertue is it to be­gin, but to destroy an house of re­nowne, it is a token of a leude beha­uiour, For euill manners ouerthrow­eth a house, were it neuer so hie in the estimation of man.

If thou hast none eies of thine owne to see withal▪ be not so mad as to borrow the eies of other men. To [Page 73] speake plainely what I meane hereby, nothing wil the nobility of other men helpe thee, if thou art thy selfe of a base mind.

It is better to be noble indeed, than to be the child of noble parents. And better is it a great deale to be thy selfe vertuous, then to beg thy vertue of other folkes.

If thou hast any true nobilitie of thine owne, thou wilt neuer seeke for credite else where, nor sette thy selfe out with the feather of an o­ther bird, Surely thou art very poore, if thou desirest to be enriched by the noble actes of thy renowned ances­tors.

Art thou descended of a noble house? Surely the more thou art bo [...]d to be noble thy selfe, that the world may say, thou art of the ofspring of such noble persons.

From one and the same roote pro­ceed both the thornes, and the rose; and of one mother both a noble child may be borne and an abiect. There­fore seeing others may be roses, take heed thou proue not a thorne. Kain Cham, and Esau had both noble pa­rentes, and noble brethren, yet they [Page 74] and their progenie were base minded and blemished the nobilitie of their ancestors.

Thou art not truely noble, vnles thou doe those thinges which beseeme a noble person. It is for a noble man to forgiue iniuries, but a base minded man wil seeke reuengement. A noble heart will endure afflictions with a couragious stomack, and occupy the minde with heauenly cogitations; but▪ a vile person thinketh conti­nually of the transitorie things of this world. The true noble man is furni­shed with Christian vertues, but the vile person is of leude conditi­ons.

It is not the glory of a stocke, but the nobilitie of vertues that maketh a man acceptable in the sight of God.

Vertue is the true nobilitie, the which as no man can giue, so none can take it from vs.

Why doest thou arrogate any thing to thy selfe by that, which other men haue atchiued? Why boastest thou of that, which thy parentes haue left thee?

Nobilitie of bloode commeth by [Page 75] generation: but nobilitie of the mind is thine owne by the grace of God.

From a roote that is bitter may come fruite that is sweete; and of a base house maie come a noble man.

Manie that come of noble paren [...] take boldnes thereby vnto them of sinning most licentiously. The thinges which binde them▪ vnto the better behauiour, they take for the committing of greater wickednesse. But truly to saie, the noble by birth are bound as it were by oath, to continue and vphold the vertues of their founders. And they which are not, neither study to be such, whatsoeuer they deeme of themselues, they are taken for monsters among men bee­cause they resemble not their vertu­ous parentes.

Neuer boast of thy parentes nobi­litie, vnlesse thou wouldest of wise men be reputed for a foole.

God, to shewe that hee passed but little for the antiquitie of a stocke, he elected Saul for kinge, being of the meanest tribe of all the Israelites 1 Sam. 91. Christ also chose for his Apostles, not persons of nobilitie, but for the most part men of smal account Mat. 4 [...]3. A­gaine, [Page 76] to what doth he compare him­selfe, but to a silly shepherd Iohn 10.?

Remember how thou art but ashes and dust, euen as thy parents be. The wormes will not thee spare, as they haue not spared thy parents.

The nobilitie receiued from thy parentes, is mortalitie and corrupti­on. These be the armes to be in gra­uen vpon thy shield, not to hang be­hind the doores of thine house, but before the sight of thine eyes.

Let these and the like thinges bee daily in thy mind, the better to expell both vaine and idle cogitations.

CHAP. 18.
The riches of this world, are but vaine thinges.

IF riches encrease, set not your heart thereon, saith the Psalmist psal. 6 2. 0.

In great detestation shoulde the seruant of God haue those thinges which may cause a separation betweene God and him.

The riches of this world are vaine, [Page 77] because their end is vaine.

The great rich men of this world, haue slept their sleepe, and when they did awake they found nothing in their handes.

That must needes be vaine which separateth man from so excellent an ende, as God himselfe is.

Blessed is the rich which is found with out blemish, and hath not gone after gold nor hoped in money & treasures Eccl. 31. 8 Name vs that rich man, & we wil praise him. A rich man is common­ly taken to be either an vniust man himselfe, or the heire of an vniust man

The falcon when hee is full doeth not know his master. The Prodigall sonne seeing himselfe rich, forsooke his fathers house Luk. 15. 13 17 &c.: but being pin­ched with pouertie, he made returne againe vnto his father. His abundance of wealth did turne his heart from God but nipping pouertie brought him home againe.

If thou haue a desire ernestly to serue God, then ridde thy selfe of all vnnecessarie businesse, at the least from the loue of this world. Why art thou troubled about many thinges? One thing is necessarie, saieth Iesus [Page 78] Christ Luke 10. 41. 42,; if thou seekest this one thing, thou shalt deliuer thy selfe frō al vnnecessary cogitations of worldly thinges.

When our first parentes liued in the estate of innocency al occupied about the spiritual meditatiō of God, they had so litle mind of their bodies, that they knewe not themselues to be naked at al: but no sooner had they committed sinne, & giuē their minds vnto earthly thinges, but straight­way they perceiued themselues to be naked Gen. 3. 6. 7.

S. Paul the Apostle was taken vp into the third heauen, but whether in the body, he could not tell, or out of the body, he could not tell 2 Cor. 12. 1. Men whose mindes are taken vp with celestiall cogitations, they giue no regarde to these bodily thinges. This igno­rance is commendable, yea it is souer­aigne wisdome.

The Disciples of Christ being ad­dicted to the Doctrine of their ma­ster, had no great minde of exterior thinges, insomuch that they sate downe at the table sometime with­out washing their handes Mat. 15. 2: but the Pharisies did cleane otherwise. This [Page 79] teacheth vs how the cogitations of Gods seruantes doe greatlie differ from the cogitations of worldly men, who while they busie themselues a­bout thinges of smal moment, neg­lect greater matters; and while ouer earnestly they giue themselues to thinges belonging to the body, they haue scarce any time to thinke of matters pertaining to the soule.

Wordly thoughts aud cares bee the children of riches, and the occupati­ons & busines which they bring with them doe suffocate aod choake vp all good motions of the spirit.

Despise the vanitie of these incor­ruptible goodsr▪ so the more freelie shalt thou serue God. For it is vn­possible for thee to fly vp vnto hea­uen, vnlesse thou breake the bondes of this world wherewith thou art de­teined.

Let not the pleasure of this world separate thine heart from the loue of Christ. Poyson commonly is giuen in some sauery and well relished meate; but hee that receiueth the same, liueth not long after. Riches are sweete to such as loue them, but such as embrace them they puffe vp [Page 80] with pride, and so bring them vnto e­uerlasting destruction.

The preacher saith Eccle. 5, 9,, He that loueth riches shalbe without the fruicte thereof: And they that will be rich fall into tentation and snares, and into ma­ny foolish & noysom lusts, which drown men in perdition & destructiō, saith the Apostle Tim. 6, 9,.

Al creatures be such vnto man, as man is vnto himselfe. A good man cannot be the worser for these out­warde thinges, nor an euil man the better.

What good doeth an heape of ri­ches to this corruptible flesh; they cannot deliuer the soule from death. O happy is that soule which is not subiect vnto riches.

The men of riches haue slept their sleepe, saith the prophet: men of ri­ches, that, is the seruants of riches, not the masters.

That gaine which is gotten with the losse of a good name, may well be counted a great losse, and no gaine at all.

When the seruantes haue a care of the maisters good estate, then may the masters giue themseules to ease.

[Page 81] But so it is not with riches, for they are so farre from vnburdening their masters of care, that they presse them sore with worldly cogitations.

A very vaine man art thou, if thou place thine happines in these corrup­tible goods.

Despise therfore from thine heart al these earthly riches, so shall thy minde be filled with most heauenlie treasure.

CHAP. 19.
Al earthly riches but vaine.

I Haue counted al thinges bnt losse, and doe iudge them but dung, saide the Apostle Phil. 3, 8,, when he spake of these world­ly thinges.

He could finde nothing more fit then the very dung, whereunto hee might compare the riches of the earth.

And surely though otherwise they were of great account, yet in respect of heauenly treasure, they [Page 82] are of litle, or no price at al.

For what is gold? the verie drosse of the earth. What siluer, and preci­ous stones? the dregs of the ground gathered together on a heape. What be your fine sattins, damaskes, and al kinde of silkes? the dung of vile wormes. What is your best cloth? the wool of sheep. What be your costly furres? the skinnes of dead beastes. Your painted palaces, your loftie toures, your sumptuous buildings, your large & populous tounes, what are they? Euen verie earth. What is honor? Nothing. To conclud, what soeuer is in the world; it is but dust.

Doest thou loue the good thinges of the earth (if they may be called good)? Surely thou louest nothing but earth▪ Consider the vanitie of those thinges which the world offe­reth vnto thee, & beware thou set not thine heart vpon them.

A wonderfull thing it is, that thou, so excellent a creature, made to serue & to haue the ioy euen of GOD him­selfe, canst so debase thy selfe as to cast thy minde vpon so vile thinges.

If thou wouldest bee accounted [Page 83] noble, loue noble thinges, I meane thinges spiritual according to that nobilitie which God hath imprinted in thy noble heart.

Euen as loue doth change the lo­uer into the thinge loued, insomuch that hee is not his owne, but the thinges which is loued: So in louing these vile thinges of the earth, thou giuest that which is better, for that which is worse, that is, thou giuest thine heart which is all pretious euen for very doung, which is most filthy. These thinges are farre vnseemely for a man of reason, whereby thou shewest that not onely thou art for­getfull of thine estate, but also re­nouncest al thy chiefest priuileges. God therefore would haue thee to loue him, not because his heauenly Maiestie doth neede thy loue, but for thine owne aduauntage and pre­ferment. For while thou transformest thy selfe into his likenesse as it were through loue, thou gettest great commoditie▪ For thou giuest that which good is for that which for ex­cellencie is so surpassing that it can­not sufficiently be either praised, or prised.

[Page 84] God in depriuing his especiall friend Iob of al his earthly substance, at the instance of Sathan Iob. 1, 12, would haue thee to learne how little he esteemeth the goods of this world. Open thine eies, & consider how shamefully thou debasest thy selfe, man, while inor­dinatly thou couetest after earthly riches; and againe, how worthily thou lookest vp, when thou despisest them.

Reclaime therefore thy mind from al these vanities, and giue it wholy to the seruice of Christ:

CHAP. 20
To be proud of riches, it is a vaine thing.

I Compare not pretious stones vnto wisdome; for all gold is but a litle gra­uel in respect of her, and siluer shall be counted but clay before her saith the wise man Wis. 7, 9▪.

To be worldly rich, is to bee verie poore.

Cast not thy minde vppon the va­nitie of creatures, but lift it vp vnto [Page 85] heauen where God is. Humble not thine hearte before these earthly thinges:

God hath made thee to loue heauen­ly, and to contemne the thinges of the world. And because hee seeketh thy good, hee hath laid al necessarie thinges, which hee knoweth thou shalt neede, vppon the face of the ground, as bread, wine, flesh, and such like, that readily thou maiest find them; but as for things lesse necessary, as gold and siluer, hee hath buried them deepe in the earth, that as they are out of sight, so they should bee out of mind.

Couet not greedily for vaine things. Dauid saith Psal. 4, 2, O ye sonnes of men, how long wil ye turn my glorie into shame, louing vanitie, and seeking lies? Seeing God hath endued thee with reason, why abusest thou it in placing thine happinesse in earthly goodes, when thou art created to be the heire of heauen.

All that thou louest is vanitie, saith the Psalmist; and whatsouer the worlde promiseth thee, is but lies

This gold is but earth; and this [Page 86] silke, whereof thou vauntest, it com­meth from the vilest wormes. These pretious stones, wherewith thou glit­terest, and those borders of imbro­dered worke, which thou settest out to th'vttermost, what are they all but vanity?

Glory not therefore in thine ap­parell, nor in thine hangings, nor in thy glorious cortins, & such like, for these be not the riches, these make not a man rich, these make not him that is foolish, wise; that is proude lowely; that is cholerike, patient, that is incontinent, chast, that is vn­ciuill, courteous: they make neither the angry man, milde; nor the enui­ous, charitable and louing: but the contrary they doe. Then if nothing they further vnto vertue but hinder much, why so impatiently dost thou couet them?

Art thou so blinde that thou seest not, how embracing riches, thou nourishest a serpent, or scorpion in thy bosome? For as the scorpion will kill them with poyson which cherish­ed them with their heate: so these riches, which with the heate of in ordinate desire, thou doest nourish [Page 87] and augment, they will eate thy bowels, gnaw thy conscience, choke the good spirit, hinder thee from sal­uation, aud bring thee to destruction, both of body and soule. This is that thou louest▪ O thou blind man, this is that thou seekest: this is that lastly that destroieth.

Call thy wits together a little, and behold the falsehood of these riches, so shalt thou lift vp thy mind not one­ly vnto the liking but also vnto the lo­uing of thinges far much greater, and euery way more true.

CHAP. 21.
To loue riches and earthly thinges, it is meere vanitie.

LOue not the world, nor the thinges in the world, saith S. Iohn 1 Ioh. 2. 15

By the light of nature wee are taught not to loue these natural thinges in regarde of themselues. For loue is a thinge so pretious, that it should bee bestowed onely vppon him who can [Page 88] with like affection of loue answere the good wil. But seeing no creature natural can with like measure recom­penc thy loue, therfore thou ough­test not to applie thine heart to the thinges of this world.

Doubtlesse, couldest thou percei [...] thus much, in desiring to enioy the thinges which be ordained onely for thy vse, thou doest peruert the order of God, God alone thou must enioy by louing him, as the soueraigne good thing, from the bottome of thy heart Math 2. 37,: but vse thou must the things of the world as seruants, referring the loue of them vnto God, and to the setting out of his glory. God created man after his owne likenes Gen. 1. 27, to the end that as other liuing creatures do, he should loue his like, Seeing ther­fore thou hast no likenes with earth­ly thinges, thou art bound of equity to loue not these earthly thinges, but God after whose similitude thou art made.

All the while that Iacob had chil­dren by Leah, and her handmaide, he neuer thought of returning into his countrey; but so soone as Rahel had borne him a sonne, he had a longing [Page 89] forthwith to returne home againe Gc. 31. 25.: So the men of this world while they are occupied about earthly thinges, they are forgetfull of the Celestial countrey; but when they once bring out the fruite of Godlines, then begin they to loath their former state and greatly to desire the happinesse of heauen.

When the king of the Egyptians was dead, the children of Israel sighed for their bondage, and cried, & God heard their mone Ex. 2. 23. 24.; but afore his death though they cried bitterly, yet were they not heard. Both good and badde al crie vnto God, but none be heard saue they which haue killed the kinge of Egipt, that is the loue of this world, which worldlinges haue not. Let the loue therefore of the worlde once be dead, and God wil heare thy praier out of hand.

It is the lawe of vnfained loue, that you doe shewe your selfe to bee such, as that is which you loue. Our soule is like vnto waxe which taketh the forme of that which is imprinted thereupon. As that is which you loue, such is thy soule, earthly or hea­uenly.

[Page 90] If thou puttest a glasse toward hea­uen, thou shalt see the figure of hea­uen there-vpon; if thou turne it to the earth warde, there shalt thou be­holde the figure of earth. So thy soule is like vnto that whereunto thou appliest the same, insomuch that whatsoeuer goodnes or badnes is in thee, thou maiest ascribe the same to that thing which thou so le­uest.

Nebuchad-nezzer louing the world became a beast and did eate grasse like an oxe Dau. 4. 29 31., but lifting vp his eies vnto heauen by true repentance, hee came againe vnto his former shape.

When God had made the Sunne, the Moone, and all other creatures, hee saide of them all that they were very good Gen. 1. 31, & for such did approue them: but man being created, he was neither said to be good nor ill, not thereby preferring other creatures aboue man, for whose sake they were all created. Why then said God of all other creatures how they were good, and said not so of man, who was better then they? The reason is because God he looked that man ac­cording to his freewil should worke, [Page 91] and as he made his choise, so should his titles be, good or euil. When hee loued the good he was good; but when he loued the euill, he was ill. For man onely of all creatures had free libertie to chuse either good or ill.

The holy Apostle, speakinge of certaine wicked men saide Rom. 1. 23, They turned the glory of th'incorruptible God to the similitude of the image of a cor­ruptible man, and of birdes, & foure footed beastes and of creeping thinges. As they made God, such were they themselues; & the images [...]ey made of God were not so vnlike him, as they resembled their images which they made psal. 11. 5. [...] psal. 136. 18. The proper seate of the soule is in heauen, where they onely do inhabite which be perfect men, as the apostle doth say Phi, 3, 20., Our con­uersation is in heauen.

Loue not riches, and thou shalt be rich. It is great riches, not to couet riches.

Who possesseth much? Euen hee that desireth little.

God gaue in commaundement that no man to his proper vse should take any parte of the rich spoiles of [Page 92] Iericho Ios. 6, 8., which in respecte of the mutabilitie thereof representeth the worlde; the treasures whereof should not bee desired of Christians, least they com vnto that destruction which Adam did. Ios. 7. 25.

CHAP. 13.
The rices of this worlde are to be contemned.

WHosoeuer renounceth not all that he hath he cannot be my Disciple, saith our Sauiour Christ Iuk. 14. 33.

Despise from thy hart these transitory things.

They which followed Christ fro­sooke so much riches, as they could desire which followed him not. And so infinite is our will in coueting, that he shall neuer be satisfied which fo­loweth the same; and he which re­nounceth it, renounceth al thinges▪ Insomuch that poore S. Peter left as much indeede, as ambitious Alexan­der could in heart desire.

These thinges if thou contemne, thou shalt find thy selfe; but if thou [Page 63] doe them loue, thou dost for-doe thy selfe.

Happy is that soule which earnest­ly despiseth these transitory thinges, which the couetous minde so gree­dily desireth. For by contemning thinges corruptible, the riches which are eternal be attained.

Golde and siluer are to loade a beast, not a man. Yet no beast is so voide of vnderstanding that will [...]ng­ly will take more than it can beare. Onely the couetous man, as more voide of reason than a beast will offer himselfe to beare it, lay on him what, or how long soeuer yee will. But, if thou be wise, thou wilt vnburden thy selfe, by renoūcing the vaine riches of this world, so assure thy selfe thou shalt goe the lighter.

A fond man thou art, that may haue poore men in ough to beare some of thy carriage, and yet wilt go for al that with an heauy loade.

He goeth best that is vnburdened and doth wrastle best which is na­ked. If thou striue with Sathan naked, thou shalt easily ouercome him; but if thou be clad with vaine attire, he wil quickly subdue thee. Christ vp- [...] [Page 96] naked came I out of my mothers wombe & naked shal, I return thither againg. Iob. 1, 21,.

The wheele though it turne al the day long about, and stay not, yet at night it is to be found where it was in the morning, it changeth not his place: So, howsoeuer thou runne a-about the world for wealth, yet at thy death thou shalt be found as poore, as thou wert at the comming into this worlde. Naked thou wast receiued out of thy mothers wombe, and naked shalt thou be deliuered vnto the gra [...]. So in that state which thou begannest in the verie same thou must ende thy daies. Euen as thou camest, so shalt depart.

Labour what thou canst to becom a great rich man, thy carke and care wil be to no purpose.

It is a vaine thing thou seest in this short life to heape riches vpon riches: despise them therefore, and so with Christ thou shalt triumph worldes without end.

CHAP. 23.
The ioy of this world is but a vaine thing

[Page 97] WOe be to you that now laugh, for ye shall waile and weepe, saith the Lord Luk. 6. 25.

Woe be to you that haue your comfort in this world, for in the life to come yee shall bee tor­mented.

Woe to thē which liue in delighte, for they shall suffer paine, and tribu­latio [...]s.

But blessed is he that in this world being mortified for Christ, doeth all­waies beare in mind the grieuous pain of his holy passion.

Blessed is he which feedeth him­selfe with the breade of teares in this vale of mourning. Much ought man surely to weepe, while he thinketh vpon heauenly Zion, his quiet and true countrey, while he seeth himselfe banished amids the confused and bitter streames of this Babylonish worlde.

Blessed are ye that weepe now, for yee shal laugh, saith the Lord Luk 91. 32; God shal wipe away all teares from their eies Re. 7 [...], 17 Blessed are those teares which the godly hande of thy creator shall wipe away.

[...] [Page 100] selfe, but he is in good earnest with thee. O that thou wouldest let this sinke into thy minde, surely, sure­ly thou couldest not chose but leade a more sparing life, and shunne vaine pleasure more than thou doest, if stil in fresh remembrance were the paines of hell, where, if thou repent not in this life, thou shalt be made `wil thou nil thou, to paie full dearely for all thy cos [...]ly cates.

And as Iob, in the person of good men saide, My sighing commeth before I eate, which is the manner of the Saintes of God: So of worldly men writeth the same Iob Iob 21. 13., They spende theire daies in wealth, and sodenly they goe downe to the graue. Euen as Abra­ham said to the rich glutt on Luke. 16. 25, Son, remember that thou in thy life time re­ceiuest thy pleasures & likewise Laza­rus paines: now therefore is he comfor­ted, and thou art tormented. This is that which worldly delightes do bring vnto, and this is the ende of the glory of this world.

We neuer read that Christ laughed at any time, but that he wept we of­ten reade. For at his natiuitie hee wept, at the raising of Lazarus from [Page 101] death he wept [...] 11 35, ouer Ierusalem he wept [...] 19. [...]1 42., on the [...] ros [...]e hanging hee wept Math. [...]7. 49., what doe [...] mention parti­culars? his whole life was a daily la­mentation, and continual sorrow for the sinnes of man.

Verily I say vnto you, Mar. 15. 37 saith the Lord Mat. 8 3. except ye be conuerted, & become as little children, ye shal not enter into the kingdome of heauen. A little child wee see, hath none other weapons for his defence, but teares: doe thou likewise defende thy selfe against the rage of Sathan by those weapons.

It is a vaine thing to giue thy selfe to pleasure in this world with so great dangers.

The wise man saith Eccles. 2. 2, I said of laughter, Thou art mad; and of ioy, what is that thou doest? Moses he chose rather to suffer aduersitie with the people of God, than to enioy the pleasure of sinne for a season Heb. 11. 25. 24., & would not be called the sonne of Pharaos daughter.

The teares of the righteous shalbe turned into ioy, so saith our Sauiour Christ Ioh. 6. 20, your sorrow shalbe turned into ioy. And the Psalmist Psal. 64. 19, In the multitude of the thoughts of mine hart, thy comfortes haue reioyced my soule.

[Page 102] It is better to be troubled with the righteous, then to eate the bread of pleasure at the table of sinners; it is better to lamēt solitarie, then to laugh in the pleasant pallaces of vngodlie Princes.

Despise therefore the ioy of this worlde, which is but moment any, that afterward thou maiest t [...]ste the ioies of heauen, which are euerla­sting.

CHAP. 24.
The pleasures of this world are meerely vaine.

WHat ioy can I haue that fit here in darkenes, said [...]obit vnto the Angell Tob. 5, 1 [...]? As if he should say It is a vaine thing to affect pleasure amids the darkenes of this worlde. For we walke in the d [...]rke and see not what is expedient for vs, and what is not, insomuch that we know not one the other.

The wise man saith Wis. 9, 1. No man know­eth ether loue or hatred. Little pleasure can hee take in his iourney, which [Page 103] doubteth of the waie, wh [...]ther it bee good or ill And when thou walkest in the night and doubtest of the way, it is a ma [...]uel how thou canst be mer­rie at the heart.

Little ioy can hee haue that seeth his neighboures house on fire. And sure a vaine man thou art if in plea­sure thou passe thy time, especially beholding thy friendes euen euery houre to leaue this world before thy face.

That die thou shalt, thou art sure, but howe thou must leaue this world thou wottest not: therefore vaine thou art, if casting the face of God from thy minde, thou giuest thy selfe to immoderate pastimes and de­lightes.

More sorrowe then ioy hath that pa [...]ent, which in one and the same day seeth his sonne both to be borne, and to leaue this world▪ Short and of small continuance is the loue of this world.

Salomon saith Pro. 15. 2: Foolishnes is ioy to him that is destitute of vnderstanding. It is a vaine thing to bewitch the heart with delightes, who take an end of­tentimes before they are well begun.

[Page 104] The prophet Isaie hath these words Isa 24. 8. 4, Al that were merry of heart doe morun. The mirth of ta [...]ret resteth; the noise of them that reioyce, endeth; the ioy of the hart ceaseth.

Small is the pleasure which either birdes in the snares of the foulers; or fishes haue by the deadly baite of the fishers: Euen as vaine, and sure­ly, like the vnreasonable creatures art thou, if thou ioy and glorie in the prosperitie of the worlde, seeing death continually is at thine elbowe. The time that remaineth is but ve­rie short: therefore let them that re­ioyce, bee as though they reioyced not 1 Cor. 7. 30.

Wisdome leadeth righteous men the right way Wis. [...] 10. The way is right when the middle annswereth propor­tionably both to the beginning, and ende of the same. Hee that straieth out of the way fetcheth a compasse many times that hee may so come into his way againe. The holy scrip­ture doth liken vs in many places vnto way faring men, and strangers. At our birth wee beginne the iorney, and at our death wee finish the same. Aske the wise man what our begin­ning [Page 105] is▪ Wis. 7. 3 When I was borne, saith he, I receiued the common aer, and fel vpō the earth, which is of like nature, crying and weeping at the first, at al the other do, 4. I was nourished in swadling clothes, 5. and with cares. 6. For there is no king that had any other beginning of birth Al mē haue one enterance vnto life, and a like going out. Thou wast borne with tears, and thou shalt die with paine, and wilt thou liue in ioy? If thou art of that minde, thou goest not the way of righteous men; but fetchest a com­passe with the vngodlie. Let the mid­dle of thy life be correspondent to the beginning, and end of the same, that is, so liue both as thou wast borne and as thou shalt die.

Care not much for riches, but say with Iob Iob. 1 21.. Naked came I out of my mothers wombe, & naked shall I return thither. [...]uild not large and sumptu­ous houses, but remēber that a poore little cradle did holde thee beeing newely come into the worlde; and forethinke that being deade a small pit shall containe thy body. Neuer couet in this world to bee greate, see­ing thou wert so little at thy birth, and shalt bee so vile when thy breath [Page 104] [...] [Page 105] [...] [Page 106] [...] gone.

Into the world thou camest not great and rich, but little and poore. Thou camest not like a Champion, and thou shalt not goe to thy graue like a w [...]rier with a drawen [...] word in thine hande. And therefore see that thou liue in peace, and quietnes while thou art in the world.

Loue not riches, hunt not after promotion, consume not thy time idlely in delights, bewaile thy sinnes▪ Repent in this life, that thou mayest be blessed in the life to come▪

The Lord saith Ioh. 9 20, Your sorrow shal bee turned into ioy. O happy sorrowe that shall be so rewarded. Loue holy compunction of the heart; sigh after the celestial cun [...]rey, and make not this present banishement thy paradise of pleasure.

Thou art vtterly loste, and wan­derest out of the way, if thou woul­dest spend thy time altogether Plea­santly in this world. Returne there­fore, and come into the right way againe, embrace the light by thin­king vppon the most bitter passion of thy Redeemer, so shalt thou at­taine vnto the desired ende, euen [Page 107] vnto that happines whereunto at the first thou wast created.

CHAP. 17.
The true ioy is in the Lord.

REioyce in the Lord alway againe I say reioyce saith the Apostle Phil 41

The ioy of the ser­uant of GOD ought onely to be in his Lord God.

A vaine man is he which reioyceth in any other thē in God alone.

It is not the will of God that thou shouldest liue in sorrow, but in ioy and mirth: onely he requireth thee to change the cause of thy ioy, and in steede of that false ioy of the worlde, to embrace the true comfort of the soule.

The Apostles reioyced when they tolde our Lorde how the diuels were subdued to thē through his name Luke [...]o 17. 10. But it was answered them foorthwith, In this reioyce not, that the spirites are subdued vnto you, but rather reioyce be­cause your names be written in heauen, [Page 108] So he forbideth not al, but the false ioy.

All ioy without God is vaine, and without a foundation: in God onely you should reioyce, nor in any other thing vnder heauen. Say with the A­postle 1 Cor. 1. 12, Our reioycing is this the testi­monie of a tru conscience, [...] good con­science is a pleadge of the true ioy which thou shalt taste in heauen.

Dauid he was without God, as hee thought, therefore breaketh he forth into teares day and night, wanting the presence of his God psal. 4. 2, 2 3., Signifiing that where God is not, there can bee no true ioy. The worldly ioy is not the true ioy, because it is not founded vpon a good conscience▪ S. Iohn the Baptist he sprang for ioy in the belly of his mother Luk. 1. 41., this was a true ioy. All other ioy is vaine which hath not grace for the foundation thereof. Get therefore Grace before God, and thou shalt gette the true goodnesse of the heart.

Desirest thou riches? Riches, and treasurs be in his house psal. 112. 3. desirest thou beutie? The Lord saieth to the spouse Sal. 5. 4. 1 Thou art faire, my loue, Desirest thou life? I am the life, saiteh the [Page 109] Lord Ioh. 14. 6. 1 [...]. 25. Desirest thou saluation? Hee shal saue his people from their sinnes Mat. 1. 21 Desirest thou peace? The Lord is our peace, as witnesseth Th'apostle Ephes. 2, 14.. Desfirest thou honor? Heare the Psalmist, Thy friendes bee veri honorable, and their praeeminence is verie comfortable. If thou hast God with thee, thou hast the true ioy. What more desirest thou?

Well may hee reioyce which hath wi [...]h him the fountaine of grace. Re­nounce therefore al temporal ioy, and more esteeme thou the smalest quantitie of spirituall consolation, than all manner of worldly ioy what­soeuer.

There is no true taste where God is not, nor true ioy but in God, for sonne vanished the comfort of this worlde.

Soone was the water spent which Abraham gaue Hagar, and Ismael his sonne after the flesh Gen. 21. 14 15.: but Isaac, his soone after the spirit, he wanteth noe water Gen. 26, 1 [...] 31. 22. I he comfortes of the world doe soone leaue the vngodly; but the consolation of the righteous are as wels of liuing water, which may be drawen but neuer dried vp [Page 110] This ioie is certaine and euerlasting which no man shall take from you, Ioh. 16. 21 saith the Lorde.

Of worldlie folkes manie glorie in their braue apparell; but this glo­rie is their apparels not their owne: others glorie in their riches, and this glorie also is not theirs, but their ri­ches. For take them awaie, and the glory is gone. Bnt the ioy which is in the Lord, proceeding from a good conscience, no man can take from vs except we wil our selues: Which ioy is rightly numbred among the other fruites of the holy spirit Gal, 5, 22..

In creatures there can bee no full ioy, but the ioy in the Lord is ful, be­cause it is infinite, & answereth to his infinite goodnes.

Ioy doth answere vnto desier, as rest doth vnto motion; For then is our rest quiet and consummate when there is not any thinge more to bee moued. Euen so our ioy shalbe full when their is nothing besides to bee desired. Nowe because in worldly thinges the desire is neuer perfect rest Eccles 1, 8, it followeth that among the creatures there c [...]n no true rest bee founde. But because God [...] he [Page 111] satisfieth our desire, he is alone to be loued; that our ioy be full.

The Kingly prophet he saith psas 10 3. 5, that God he satisfieth our mouth with good thinges, and Anna the mother of Samuel, she saith 1 Sam. 2. 1., Mine heart reioy­ceth in the Lord, mine horne is exalted in the Lorde.

To conclude, seeing the worldly ioy is vaine and false, in God onely we are to reioyce.

CHAP. 23.
The honor of this world, sis vaine.

THy friendes be very hono­rable, O God & their do­minion is full of comfort saith the prophet.

If thou desire honor loue thou God, for he whom God liketh, he only shalbe aduanced Psal. 75, 6, 7.

It is follie to seeke after the honor of this present world, for with much labor it is attained; and maintained with great charges; and when all is done easilie forgone. The true ho­nour belongeth properly to the ser­uantes [Page 112] of God. But they al were not the friendes of God whom the world doth honor.

The honor, which the Saintes both in heauen and in earth also, be adorned withall, they got the same not by seeking but by shunning pro­motion.

Wouldest thou bee had in honor, and reputation? Then humble thy selfe, & be low in thine owne eies Iam, 4. 6.. Wouldest thou be knowen of al men? Labour to be vnknowen. The shad­dowe flieth from him that followeth it, but tarrieth with him that boweth himselfe to the ground. Promotion it is got by humilitie, but either com­meth not vnto, or tarrieth not with the ambitious man.

If thou couet the eternall, fly tem­poral honor. Consider the end wher­vnto all these honors do come, so ea­sily thou wilt condemne them al.

In processions, the manner is to carry about, and that with greate p [...]mpe and pride, some wodden i­mage, costly bedecked with other mens iewels, which foolish people gaze vpon, and haue in admiration: but when th [...] procession is done, the [Page 113] gaie thinges are taken awaye, and it remaineth as it was a verie block▪ E­uen so fareth it with thee, which art aduanced, the image is wood, thou art earth and a great sinner be thou neuer so hie: the gaie ornamentes which it had were other mens, thine honor and riches it is but borrowed for a time, it was gazed vpon of all men, so shalt thou be, being aloft; but when the procession is ended, and thou hast played thy pageant, & that restored againe wherewith thou wast adorned, and thou art laid naked vp­on the floure to be carried vnto the graue, then who honored thee in thy prosperitie, they will set light by thee in thy most base estate.

Great kings and mightie men wee haue knowen, which beeing decked with rich apparell, and excelling for honor were had in great admiration like that wodden image; and yet being now buried in the earth, how are they trampled vppon with the feete of men? And so yesterday ad­uanced, to day throwen downe; yesterday commended of all, to day remembred of none. The winde of that vanitie, is passed away, the feast [Page 114] is past; their honor is euen withe­red.

And would to God that these ho­nors of the world, and of preferment were not to expect another punish­ment after death, but onely should be forgotten of men; and that might not befall vpon them, which often commeth vnto the image,, which be­ing broken into peeces is cast into the fi [...]e, so they also for their reward bee cast [...]ead [...]long into the fire of hel. Se you not the goodly end of this vaine honour?

The seruant of Iesus Christ he hun­teth not after the honour of this time, which hee knoweth is but vaine and transitori [...].

The seruant of Christ more loueth the honor of his Lord than his owne.

Happy is hee which in al thinges that he doth seeketh onely the honor of his God. Happy is he which in all humility followeth Iesus Christ and from his heart despiseth the vaine glory of this world to the end hee may raigne for euer with Christ.

Couet not the honor of this world, and thou shalt attaine the true ho­nor [Page 115] of heauen, beware thou forgoe not the truth for the shadowe.

The Apostle saith 1 Cor. 14. 20, be not children in vnderstanding The childe maketh more account of a reeden horse, and of a puppet of clou [...]es, than of true horses, and very gentle-women in deede. Take heede thou set not more by a shaddow of truth, than by the truth it selfe. The riches & honors of this worlde are but shadowes as it were of true riches, and glory of hea­uen. Cast not thy minde vpon these to [...]es and vanities, seeing thou art a reasonable man endued with iudge­ment and discretion.

CHAP. 27:
The men of honor, & authori­tie in this worlde, be in dangerous state.

ASke not of the Lord pre­eminence, neither of the King the seat of honor Eccl. 7. [...]

They which clime vp to the tops of high and steepe buildinges are in great danger, and therefore [Page 116] they had need to haue a good braine, least they breake their neckes. If thou haue an aspiring minde after preferment, get thee a good braine, and cal for the assistance of God, o­therwise thou canst not but fall into the pitt [...] [...]f hell.

Prosperitie is more daungerous than adue [...]sitie▪ a thousand shall fall at thy side, & ten thousād at try right hand, Psal. 91. 7 saith the Psalmist, Mo [...] pe­rish on the right hand of worldlie honor, than on the left hande of a lowe degree.

The felicitie of worldlie men is an euill that standeth in neede of all ma­ner of correct on.

Mount not vp to the place of ho­nor, lest thou be made to goe downe againe with shame enough.

The phrenticke man suffereth ma­nie imaginations, which if he driue not aware from his minde, they will hasard his estate. Banish these cares of honor from thine heart, which if thou doe not, thy soule must needes be in daunger: and if thou wouldest attaine saluation, remoue from thee all, roude cogitations, which wil ne­uer permit thee to haue a quiet and [Page 117] contented minde.

Dangerous greatly is the honor of this world; and in the same many haue perished and bee cast away.

Many for the maintenance of their credite among men they blush not to offende God, and to defame their neighbour; many had rather go hed­long into hell, then to fore-goe their countenance in the worlde by paying their debtes.

Euen among the chiefe rulers many beleeued in him, saith S. Iohn Iohn 12. 42. 43▪, but because of the Pharisies they did not confesse him, lest they should be cast out of the sinagogue For they loued the praise of men, more thē the praise of God. This is that dangerous condition wherein the louers of temporall glorie doe liue, they had rather loose their soule, than their worldlie reputati­on.

Pilate, though he knew the inno­cencie of Christ Iohn. 18. 38.; & that for enuie the Iewes had deliuered him Mat. 27. 18 yea though he had a desire to set him at libertie: Iohn 19. 5. yet hearing his accusers to say, If thou deliuer him, thou art not Caesarsfriend Ioh. 19▪ 12, and fearing least by contrarying their affection, he shold [Page 118] be depriued of the honor, which im­moderately he desired, he pronoun­ced the sentence of death vpon our Sauiour; yea he renounced al iustice equitie, reason, yea and God too rather than he would fal into the dis­pleasure of Caesar, and leese any whit of his reputation in the worlde. If thou therefore make more of worldlie honor than of the fauour of God, it cannot be but thou must al into an infinite number of these and such like most noysome cogitations, and errors.

Many are depriued of all heauen­ly ioíe, because they will not be de­priued of some worldly authoritie. This is a perilous condition, for tem­porall to forgoe the glorie which is eternall.

O that men would prudently con­sider the daungers that they are in which be of hie degree, su [...]ely I am of minde they would soone be wea­rie of their glorious estate.

M [...]nie haue bin losse, and spoi­led themselues in their chiefest glo­rie. Gen. 3, 6. 7 &c. Adam in that earthly paradise in great glorie he sinned, Iob con­trariwise encountring with manifold [Page 119] tribulations, offended not: Adam was in great dignitie, obeyed of all, and fell; but Iob, in great miserie, despised of all and yet stood.

He that standeth in an hie tower, or some slipperie place is in great danger of falling. In more danger be they which stande on the top of loftie buildinges than they which are vpon the firme ground. In a lowe degree thou needest not feare so much, and more securely thou shalt liue.

Noble, and men of glory in this world, they raigne for the most parte in idlenes which is the mother of vi­ces, and the step dame of Christian vertues. They spend the time idlely, and consume it in pastimes and plea­sure, in vaine delightes and banque­ting. More doe these men offend than the poore laboring men which get their liuing with the sweat of their browes.

Woul dest thou attaine the life which is euerlasting? Then set thy [...]oue vppon those thínges which bee here of great account. The merchāt [...]uieth his ware good cheape, where [...] is plenty, and selleth it againe in [Page 120] places where it is scant. Thou desi­rest to goe to heauen, and thether­warde thou art bounding, take not that with thee thether which is good cheape there. There bee all manner of true honor, riches, and abundance, Carrie with thee thether the ware which is not there to be gotten, so shalt thou be sure to be well paide for the same. Contempt, persecutions teares, fastinges, repentance are not there to bee found, if therefore thou prouide thy selfe good store of these wares, when thou commest thether thou shalt be sure to bee well rewar­ded for the same, infomuch that thou wilt say thou art rich indeede, and of great honor. but if thou heape to thy selfe honor vpon honor in this world, be thou well assured thou shalt not finde them there.

Flie therefore from the glorie of this world, so shalt thou be glorified in heauen.

CHAP. 28
The prosperity of this world, it is vaine.

THE prosperity of fooles destroyeth them, sayeth the wise man 2 Pro. 1. 32,

Much oughtest thou to feare the prosperitie of this present worlde, if thou hast any desire to bee of a lowly minde, and to serue thy Saui­our Christ.

Saul▪ than whome there was not a more holy, and better man in his low estate 1 Sam. 10 9 being once aduanced ouer the people of Israel, his heart withall became exceeding proud 1 Sam. 13 13 14 Dauid in his aduersity spared the life of his enemie Saul 1. Sam 24 9. 10. &c.; but in pro­sperity tooke away the life of his faithfull seruant Vriah( [...]) 2 Sam. 11 15 16, &c. He that in the time of persecution gaue life vn­to them that had deserued death, in prosperity brought vnto death such as deserued life. It is a hard thing to be wise and prosperous too.

Looke how thou vse prosperitie well, for such shalbe thy punishment, as thou hast been negligent in thy flourishing estate. Dangerous is that life, which seemeth to be the nouri­sher of great security and negligence. Many of good men became proude [Page 122] and dissolute, being once aduanced vnto high degrees of promotion.

After prosperitie foloweth the for­getfulnesse of God. The request of Ioseph vnto the chiefe butler of Pha­rao was that he would haue him in re­mēbrance, when he was in goodcase Gen. 40 14 yet the chief butler did not remember Io­seph, but forgot him, saieth the Scrip­ture Gen. 40. 23. The king of Aegipt Pharao in his prosperitie saide Exod. 5, 2, who is the Lorde, that I should heare his voice, and let Israel goe? I know not the Lorde, nei­ther will I let Israell goe. but in his tri­bulation he began to know God, and besought Moses and Aaron to praie vnto God for him Exod. 8. 8.

S. Peter being aloft in glorie vpon the mount Thabor, wished for three Tabernacles there, One for Christ ano­ther for Moses, & the third for Elias Mar. 9. 5 but he had neither himselfe, nor his fellowe Disciples in remembrance. And no maruell, for in prosperitie man forgeteth commonly both him­selfe, and his friendes too.

It is more dangerous sailing vpon the sweete waters of the running ri­uers, than vppon the salt waters of the wide sea, In more daunger thou [Page 123] art in the ioyful time of prosperitie, than in the troublesome stormes of­aduersitie.

The nigher thou art to prosperi­tie, the nigher thou art to thy peril; the vniting therof to the flesh, is the killing of the soule.

Thinke of prosperitie as of a thing lent thee but for a shorte time, and may easilie be taken away; thinke a­gaine of aduersitie that it is momen­tanie, so the more patiently shalt thou endure the same.

Flie from prosperitie, and the vain honors of this world, if in the other you would liue for euer-more with Iesus Christ. It is better to bee trou­bled with Christ, than to spend thy life in a flourishing state. Despise therefore from thine heart the felicitie of this present world, so shalt thou come vnto the glory of heauen which is eternall.

CHAP. 29.
Great good commeth by persecution.

AL that will liue godly in Christ Iesus, shal suffer persecution 2 Tim. 3 12,

Euill trees which beare no fruit are not beaten, but hewen downe by the rootes, and cast into the fire, as our Sauiour saieth of the withered figge tree [...]uke 13. 6, 7 &c.: but it is o­therwise with good trees, which are not hewen downe, though they bee beaten. The Lord compareth men vnto trees, among whom the euil so wel as the good doe suffer persecuti­on; but when death once approcheth the wicked shal be cut vp by the roots and throwen headlong into the fire of hell.

If thou suffer persecution, take it not greeuously, but thanke GOD that hath admitted thee to bee one of that number which hee hath chosen for himselfe.

Christ himselfe hath suffered persecution Ioh. 5. 20, and all that haue loued Christ at any time haue endured the same. If thou therefor [...] art with­out persecution, feare least all man­ner of euils fall vpon thee at the point of death, that may foreuer roote [Page 125] and raze thee out of the ioyes of heauen.

Thinke not thy selfe the more ac­ceptable in Gods sight, because thou sufferest no persecution. Christ wee reade Ioh. 13 26, gaue vnto Iudas a sop whē it was dipped, when the rest of the Disciples did eate drie bread: yet was not Iudas any whit the holier and more perfect for al that. Thinke not thy selfe the better, if thou eate thy bread with varietie of pleasant sauses, yea, better it may bee are the poore feeding on the drie bread. It is the w [...]nt of God to deale his earthly blessinges more liberally vpon sinners than vpon righteous men. Did not the Lord betrust Iudas with the mony bag Ioh. 1 [...]. 9 Ioh. 1, 29. But the rest of the Disciples ha [...] the charge of preaching commit­ted vnto them.

Iudas had the sweete morsel giuen him. but the Apostles had the soure. Yet I Say vnto thee, it is better to bee poore with the Apostles, thā rich with Iudas, and better it is to eate the drie bread of repentance in sadnesse and sorrow with Christ and his Disci­ples, than to liue in deliciousnes with vngodly men.

[Page 126] In the time of persecution fainte not, but bee of courage, listen what the Lord doth say Iohn. 5. 20: If they haue persecuted mee, they will persecute you also. His most holy mother by many tribulations came vnto the glorious condition of the heauenlie Saintes: and thinkest thou to at­taine thereunto by ease and plea­sure?

It is great persecution not to suffer persecution, The sick man of whose recouery there is no hope, hath all thinges giuen him by the Phisition that his heart can desire. If all thinges fall out as thou wouldest haue it, thou hast iust cause to suspect that God is much displeased, and hath giue [...] thee ouer.

An happy man is he that patiently receiueth tribulations from the hand of God. Blessed are they which suffer persecution for righteousnes sake Mat. 5, 10.

Thou canst patiently endure to haue thy veines opened, and diuers other thinges for th'attainement of thy bodyly health; why then for the welfare of thy soule, doest thou not abide persecution? Looke not vpon the paine present, but vnto the [Page 127] health that will ensue; regard not the present affliction, but the blessed rewarde that in the ende thou shalt haue.

He that passeth ouer any arme of the Sea, that he may not bee troubled with the giddines of the head, will cast his eyes not vppon the waters, but vpon the firme land. So east thou the eyes of thy soule vppon the land of the liuing, and not vpon the raging waues of persecution, so many afflictions shalt thou easily a­uoid, sayling vpon the tempestuous sea of this troblesom world. S. Stephen when he was persecuted, looked sted­fastly into heauen Act. 7, [...]5., from whence he expected a crown of glory.

We must through many afflictions en­ter into the kingdom of God , Act. 14. 21. Perse­cution is the money wherwith God rewardeth his seruants in this world. Many are so childish that rather they had to abide sicke and diseased, than to receiue any physicke that is better, or to bee seared with yron, if necessity do so require. The glory of a Christian is in the patient suffe­ring of a affliction, for the name of Christ.

[Page 128] S. Paul, though taken vp into the thirde heauen 3 Cor. 21. 2. 3. &c,, and adorned with special graces of the holy Spirit, yet of himselfe he would not reioyce, ex­cept it were of his infirmites. A vali­ant souldier wil more boast of his manhood shewen, and of his wound-receaued in the warres, than of the fauour of his Lord and Master: So a Christian should more reioyce in tri­bulation, than in al the graces and giftes receaued from God.

Let thy glorie bee in the crosse of the Lord thy God Gal 6, 14,, and in thy suf­ferring for his sake Mat. 5, 10. If we be dead with him, we also shal liue with him▪ If we suffer, we also shal raigne with him. 2 Tim. 2. 11, 12

CHAP. 30.
To be in fauour with greate men of this world, it is a vaine thing.

KIng Ahashuerosh did promote Hamā & exalted him, & set his seate a­boue al the Princes that were with him Ester, 31..

But what good had [Page 129] he by the fauour of king Ahasuerosh? Surely it made to his greater shame, and destruction.

Though promotion come from the Lord psal. 75. 6 7., yet by reason of thy wi­cked inclination it doth more hurte than profite thee many times.

Christ commended Peter, saying he was blessed Mat. 16. 17 because flesh and bloud had not reuealed the confession wh [...]ch he had made of Christ, but the heauenly Father. But so was he blin­ded with that fauour, that, so much as in him laie, he would haue hinde­red the passion of our Sauiour Christ for which hee had a sharpe rebuke, and that deseruedly. If therefore wee abuse the fauoure of God himselfe to our hurt, 22. the fauoure of man will doe little good thorough our owne de­fault.

The grace and fauoure which his mistresse in AEgipt shewed him, ten­ded but vnto the meere destruction of Ioseph Gen 39. 7 [...]8 &c,.

As pure wine doth disquiet the head: so the fauour of this world wor­keth our annoie: therefore it is good to mingle the same with the water of detraction, that wee growe not [Page 130] proude through our gracious beeing in the eyes of the great. When the worde of adulation doth puffe vs vp, then is the tongue of the murmurer necessary to bring vs downe. The rebukes and hatred of other men, they bring vs directly to the know­ledge of our selues.

He that liueth in disgrace knoweth himselfe, though no man else doe know him: It is much better to know our selues, than to be known of other men; and more hurt doth fauour and friendship, than displeasure and ha­tred many times. Displeasure pro­fiteth, because it humbleth, & bring­eth a man to the knowledge of him­selfe, whereas fauour doth vs blinde that we cannot see our selues. Li­uing in disgrace thou art driuen to seeke, and so shalt finde God: but bee­ing in the fauour of men, thou maiest easily loose him.

Take not thy selfe for the better man, though thou haue a good coun­tenance of men of power, but beare in mind that saying in the Gospel Luke 16, 25, Remember that thou in thy life time receiuedst thy pleasures, & likewise La­zarus paines, therfore is he comforted, [Page 131] and thou art tormented. Thou shal hardly be of honor in this life, and in the other too.

They which enioy this worlde, and are exalted heere being not the ser­uantes of God, shall in the end bee excluded from the inheritance of the heauenly kingdome which is reser­ued onely for the good. They which despise worldly fauour, shall haue heauenly felicitie.

If wicked men doe prosper, grieue not thy selfe, for they cannot looke for any part or portion of celestiall ioyes.

Therefore as the seruant of Iesus Christ, contemn thou the fauour of worldly men, and with patience ex­pect that glorious day, at which thou shalt enioy the euerlasting fa­uour of God.

CHAP. 31
Afflictions are profitable.

WE must through manie afflictions enter into the kingdom of God, saieth the Scripture Act, 14 22; and the Psalmist in the [Page 132] person of God doeth saie Psa 91. 15 I wil be with him in trouble.

Affliction is a faithful messinger; he that doth iniurie to the messin­ger of a king, doth offer iniurie to the king himselfe; So he offendeth God likewise which is grieued at the afflictiō which God doth send, & let him looke to bee punished as Hanun was of Dauid, for abusing the messē ­gers which he sent vnto him 2. Sam. [...]0 4 [...]ct [...]..

That which the fanne is to the corne; the file to the iron, the fire to the gold, that is tribulation to a righ­teous man.

Be fauourable vnto Zion for thy good pleasure, builde the walles of Ierusalem, said the Prophet psal. 51 18 Saint Peter calleth vs liuely stones 1 Pet 2. 5. Thou canst not make an high building without a low foundation; and vnlesse thou be exercised, and hewen, thou canst not serue for any vse in the spirituall building. Persecutors bee the rough masons. Hee therefore that flyeth persecution refuseth to be of Ierusalem that is a­bou [...].

Better was Dauid than Salomon, inasmuch that certaine it is the fa­ther was saued, whereas the safetie [Page 133] of the sonne commeth into questi­on. The whole life of Dauid was full of tribulation and teares; but Salo­mon contrariwise liued altogether in prosperity and peace; by tribulati­on K. Dauid entered into heauen, and by the prosperity of Salomon whether hee bee saued or no, many are in doubt.

Much good commeth to the soule by aduersity. Whereas prosperity quencheth the good spirit, aduersity enlighteneth the vnderstanding of the minde.

While Ioseph shewed much ho­nour to his brethren, they knew him not Gen, 43. 32, 33. 34 but hauing once made them sad, they knew him Gen, 45. [...] 5. &c.. Therefore doth God send thee tribulation, e­uen that thou shouldest know him; for when he doth good to thee, thou soone forgettest him.

Because thou sleepest securely, as vnmindfull at all of God, therefore his maiestie dooth depriue thee of thy delights, wherein like a beast thou diddest tosse thy selfe and tum­ble, to th'end thou mightest awake and confesse thy God.

Grieue not thy selfe, when God [Page 134] doth bereaue thee of worldly com­fort, for he alwaies doeth it for thy profit. So dealt Dauid with Saul whē he tooke from him being a sleepe his speare, and pot of water, not for his hurt, but for his good, as it appeareth not onely by his owne wordes, but al­so by Saul his humble confessing his offence 1 Sam. 26. 12, & 2 [...].

By afflictions, if thou be the child of God, assure thy selfe that thou shalt recouer the inward sight of thy soule, euen as Tobias did the outward sight of the body by the gale of the fish Tob. 1 [...], 10 [...]2 &c..

At the baiting of a Bull, if a man perceaue that hee may fall into any danger thereby, he wil carefully giue place, that the hornes of the Bull goare him not at all. In like sort ther­fore doth God suffer thee to be in pe­ril somtime, to the end thou shoul­dest see vnto thy selfe by flying vnto the Lord for refuge with vnfeined re­pentance.

Euen as prosperitie turneth the minde of man from God: so aduer­sitie draweth man vnto God. In my trouble did I call vpon the Lord saith Dauid psa. 18. 6, Psal. 118. [...].

[Page 135] The more the waters of the [...]loude did encrease, the more was the Ar [...]ke of Noah lifted vp Gen. 7 17 18 &c., the more the people of Israel were vexed in AE­gypt, the more they multiplyed and grew Exod. 1. 1 [...]; the more we are afflicted, the more both we for our partes doe thinke vpon God, and God for his part doth encrease his blessinges vpon vs.

Like well therefore of tribulation, for it openeth a way for thee vnto heauen.

The first thing that God wrought in the conuersion of S. Paul, was that he flang him vpon the ground Act. 9. 4.. let­ing vs thereby to know that the first entrance into the seruice of God is tribulation.

As in the barne, the chaffe and the corne are mingled together; so in this world the bad & the good they liue one with another: but when the winde of tribulation beginneth once to blow, the wicked are throwne downe to the grounde for very an­guish of heart, but the vertuous they are more strongly vnited both to Christ and themselus. That which is il to the wicked, is good for the godly.

[Page 136] The blacke pitch becōmeth white through beating; and if the good men haue gotten any spots of sinne by prosperitie, affliction doth wash and wipe it cleane away.

Gods chastisement in this life is a fatherly correction, for God hee pu­nisheth alwaies with great fauour: but the chastisement in the life to come it shal bee with indignation and furie without al pitie, and mercy, according to the saying of the Prophet Psal. 2. 9▪, Thou shalt crush them with a septer of yron, and breake them in peeces like a potters vessell.

Choose therefore rather in this worlde to be troubled, that so by afflictions which are but smal and mo­mentanie in respect, thou maiest at­taine the kingdome of God, which is eternall.

CHAP. 32▪
It is a vaine thing to be care­ful for the thinges of this worlde.

BE not careful for your safe, what ye shal eate, or what ye shall drinke, nor yet for your body, what ye shall put on, saith the Lord Mat. 6. 25. For the care of these thinges wil suffer thee to haue small care of thinges eternall.

God he made man to the end hee should know, and by knowing shold loue, and by louing shoul [...] enioy the soueraigne felicitie, from the enioy­ing whereof, the immoderate care of thinges temperall doeth detaine vs backe.

Had the people of Israel been care­full about meate, drinke, and apparel in the wildernesse, they had neuer doubtlesse set foote in the lande of promise. Circumcise therefore from thine heart all superfluous cares of transitory thinges if thou minde to haue enterance into the lande of pro­mise.

And of those Hebrewes which left Egypt, many died in the wildernesse, and could not bee suffered to goe into that fruitfull lande so often promi­sed, and that because they fell a lus­ting after the fleshe pots of Egypt.

[Page 138] Set not thine heart vpon the good thinges of this life, hut let thy desire be vpon heauenly matters. couet not immoderately, these visible thinges, vnlesse thou passe not for loosing the good thinges which are inuisible.

To manie too too carefull about their owne, but carelesse altogether about the matters of God; the Lord himselfe doth saie Hag. 1. 9. 10, Because of mine house that is waste, and ye runne euery man vnto his owne house, Therefore the heauen ouer you stated it self from dew and the earth staieth her fruit. It is meete that they feele the smart of povertie, which prefer the matters of this worlde before the maker of all thinges.

The Lorde compareth the life of the righteous vnto birds, not onely in respect of the little rest and stare which they haue vpon the earth, but also for that commonly they abide in the higher places. whence it was as not vnprobably wee maye gather, that Christ when hee found fa [...]lt with immoderate carefulnesse, he said Math. 6 26 Behold the soules of the heauen for they sow not, nether reape, nor carie [Page 139] into the barnes, yet your heauenly Fa­ther seedeth them. Blush therfore, and be thou ashamed that so thou abusest thy desires, by cleauing vnto the fil­thie dung of the world, when thou maiest be refreshed with the odori­ferous flowers of the celestiall para­dise.

O prodigeous cruelty, to consume thy selfe in trauelling about to gette and gaine in this worlde, when with as little, yea lesse paine thou mayest come vnto the riches of heauen. And this thou shouldest doe at the least for thy fathers sake which is in hea­uen. For the diligence and careful­nes of the child is a blaming, though secretly, the Father of negligence. For if the childe bee not sufficientlie prouided for of necessary thinges, it followeth that the Father hath not performed the duety which a father is bound vnto. [...]ee not therefore so carefull to get temporall good, vnles thou wouldest doe iniurie to the hea­uenly father, which more than libera­lie prouideth for his children those thinges which he knoweth are most necessary and meete for euery one of them.

[Page 139] The birde of the aier wil no longer staie vpon the earth than meere necessitie driues her so to doe, but spen­deth the greater parte of her life a­boue in the aier, where she is best in secutitie. If thou haue a desire to e­scape the perill of this life, shunne so much as in thee is, all vnnecessarie busines of this world.

It is thy part either to flie with the birde, or to swimme with the fish, not to grouell on the grounde if thou wouldest liue in safety.

At such time as God created the foules and the fishes, he gaue them his blessing, Gen. 1 [...] 20 22, but the beastes and o­ther liuing creatures that crept on the ground he blessed not at al, Gen. 1, 25.. He therfore which desireth the blessing that God imparteth on the good, let him flie, or let him swimme, that he maie escape all danger, and not like the brute beastes abide and rest vp­on these earthly thinges, for such he will not blesse, but curse, saying vnto them Mat. 25. 41, Depart from me ye cursed in­to euerlasting fire, which is prepared for the Deuil & his Angels.

Liue therfore like the flying soule, aloft in heauenly meditations and [Page 141] praier, and cast al your care vpō God, as the Apostle commaundeth saying i Pet. 5. 7: Cast al your care vpon him, for he careth for you And saie with the Psal. mist psal. 40. 17, Though I bee poore and needy, yet the Lord careth for me Now if the Lord haue care of thee, why serueth thy carefulnesse, but euen to extin­guish in thine heart the word of God? The desire of riches in whomsoeuer it be, choaketh the good seede of the worde of God, that it can take noe roote and fructifie Luk. 8. 14.

The Gentíles and heathen inas­much as they are of opiniō how these things are giuen vs of fortune, it is no maruel though they be so careful. But thou, which dost admitt and beleeue the Doctrine concerning Gods pro­uidence, thou maiest not be so careful, seeing well thou knowest, that do­ing thy dutie according to thy calling, God he will prouid that which is suf­ficient for thee.

If God preserue the Birdes which he created for man, will he not much more haue a care for the substance of man, which hee made for him selfe?

Remoue from thee al vnnecessarie [Page 142] businesse, that thine heart may bee lifted vp vnto God.

Our nature and sensuall part, being very strong, they seeke themselues in the vanities and pleasures of the world, but in the meane while the vn­derstanding is darkened, the spirite becommeth insensible and all spiri­tuall exercise is vnsauorie.

Vnnecessary busines; it hindereth the inward prayer of the heart, it di­stracteth the mind, it blindeth the vn­derstanding, and finally driueth a­way from vs the true light of the spirit.

Therefore if thou haue any desire to serue God, aband from thy mind all carefulnesse, and suffer not thy selfe to be distracted with the affaires of this world.

CHAP. 33.
The wisedome of this world is vaine and foolish.

THe foolishnes of God is wi­ser than man, saith the Apo­stle 1 Cor [...]1 25.

The worlde esteemeth [Page 143] him for a wise man which can cloke his owne vices in the sight of men, and cunningly can attaine vnto ho­nour and preferment in the worlde. on the other side it holdeth all those for fooles which despise suche va­nities.

The wise man in the person of worldly men saith Wis, 5, 4. ▪ We thought his life madnes, and his end without honor, the cause was, for that he gaue not his minde to the gathering together of riches.

The men of this worlde take the seruantes of God for verie fooles, without all forecast: but they are like burning lampes, and the worlde is onely the winde which bloweth and would put them out; which the godly obseruing, they do hide them­selues, that they maie be secure; nei­ther studie they to shewe theire holi­nesse in the sight of men, but to God onely, which regardeth not the out­ward partes, but the heart within Ie. 11. 20,.

The wisdome of God is quite con­trarie to the wisdome of man. Good men are of none accounte amonge worldlie men, but they are greatlie esteemed of the Lorde?

[Page 144] The iudgemetes of God differ much from the iudgements of men. For the worlde looking vnto those thing; which appeare to the outward senses, taketh him for happie which is of power, and rich. When Samuel went to annoint one of the sonnes of [...]shai for King of Israell, 1 Sam 16, 8, 6, &, passing by him whome the father made great account of, he annointed Dauid, which no man would haue thought. So, whome the worlde accounteth wise men, GOD numbreth among fooles. He whome the world reiected as an abiect, was elected afore all to be a king.

He which hath a matter to be plea­ded before a iudge of learning, and integritie, taketh it not too heauily, though afore hee be condemned by an vnskilfull Iudge, inasmuch as hee reposeth confidence in the sentence of that Iudge which is well seene in the lawes. The men of this worlde, like partiall and vnskilfull Iudges, they iudged the pouertie of Th'a­postles and the beggerly condition of the Martyrs but very foolishnes▪ bnt the iudgement of God touching this matter is quite contrarie.

[Page 145] When it was said to S. Paul, that much learning had made him mad Act. 26. [...]4 25 he answered that he was not mad, but spake the wordes of truth and sober­nesse. Hereby we may see that it is no newe thing for the worlde blind­lie to iudge that which it knoweth not neither vnderstandeth, meere foolishnesse. But death will one day come when the seruantes of Christ will appeale vnto God the chiefe and vpright iudge, who soundely and substantially will consider the cause, and then will hee condemne the iudge­ment of the world as altoghether vn­iust, hy his righteous and irreuocable sentence, whereby he will reproue all that which was approued in the worlde.

If therefore thou bee reputed for a foole in the world, bee not dismaid, for so was Christ esteemed of Herod Luke. 13▪ 11.; neither waigh the vaine iudge­mentes of men which shall euery of them shortly bee repealed, and then true vertue, and they which be truelie veruous shall shine most glori­ously in the celestiall paradise.

CHAP. 34.
The true wisedome is the wisedome of Christ.

IF any man among you seeme to bee wise in this world let him bee a foole, that he may be wise, saith the Apostle 1 Cor. 1. 18.

It is true wisdome to become, and to bee counted a foole for Christ his sake.

The wisdome of God, which con­sisteth in true mortifying & denying of a mans selfe, is takē but for foolish­nes among men.

The wise man saith Pro. 30. 2, I am more foolish than any man, & haue not the vnderstanding of a man in me. The children of this world are in their ge­neration wiser than the children of light Luk. 191, therefore the wise man said that hee had not the vnderstanding of a man, yet had he the wisdome of God which is reputed foolishnesse of the world, forasmuch as the wit of man cannot reach vnto the same.

So is the battel ordered somtime by [Page 147] the captaine and such newe strata­gems he vseth that they seeme foo­lish altogether to the barbarous sol­diers, because they knowe neither the ground of his deuise, not yet the ende whereunto it tendeth. So doth foolish man iudge of the wisdome of God: Which euen worldly folke as it is in the booke of Wisdome confes­sed whē they said Wis. 5. 6,. The light of righte­ousnes hath not shined vnto vs, and the sunne of vnderstanding rose not vpon vs. For the weake eies of our vnder­standing they are not able to comprehend the glorious light of heauenlie wisdome.

Moses so long as he was in Egypt he was taken to be a very wise man Act. 7. 22. but whē once he was to speake before the Lord of heauen and earth he then confessed that slow he was of speech and slow of tongue Exo 4. 10,. For hee was onely wise with secular wisdome

Salomon was a very wise man 1 K. 10. 4 7. &c. Luk 11. 31, yet when he compared his wisdome with the wisdome of God, he thought himselfe more foolishe than any man Pro. 30 2,

It is a point of great wisedome for Gods sake to contemne the worlde. [Page 148] In the true knowledge of a mans owne selfe consistteh the high and heauenly wisedome of Iesus Christ. In comparison of this high wisdome all knowledge is but ignorance to the seruant of God Phil. 3. 8.

If thou haue the perfect knowledg of all the liberal artes, what wil it pro­fit thee, if thou know not thy selfe? Thou wanderest about and thinkest that thou knowest much, whē in deed thou knowest nothing as thou shoul­dest.

Happy is the soule which is reple­nished with heauenly wisedome: and happy is the man whose care is to bee wise in the sight of God.

To haue one litle drope of heauen, ly wisdome, it is better, than to haue euē a whole vaste sea of secular knowledge.

True wisedome is nothing els but a perfect mortificatiō of a mans owne selfe.

The more thou knowest, the more ignorant shewe thy selfe, and deade vnto the world.

Righteous men which see God, as Iaacob did, because they know God they are lame and vnapte as it were [Page 149] vnto earthly affaires, and counted fooles of men, because they are wise in Gods sight.

As that part of the moone which is toward the Sun is so glorious with light, that the other part therof which hath respect vnto the earth giueth no light at all: so when the chiefe and principall part of thy soule is fixed vpon the Sunne of righteousnesse, it will be so possessed of the glorious beames thereof, that it wil haue noe light to cast vpon the earth & earthly thinges.

The foole, saith Ecclesiasticu [...] Eccles. 27 11, changeth as the moone; for leauing the light of God, he turneth himselfe vn­to the inferior things of the earth.

The wisedome of this world it is confoūded of the heauenly wisdome. For as the serpent of Moses deuou­red the serpents of Pharoas magici­oners Ex. 7. 12: so the wisedome of God deuoureth & consumeth all the wise­dome of man.

God in the old lawe hee promiseth riches vnto men, and those thinges which the nature of man desireth Deut. 28 23. &c yet notwitstanding fewe there were that turned vnto the Iewish religion, [Page 150] which was the true worshipe of God. But Christ our Sauiour, when hee came and preached persecution and tribulation Math. 10, 24, which men naturally do hate, Ioh 15. 20, in all partes of the worlde many were conuerted vnto the faith. Iohn 16. 2.

The wisdome of God is of that force that by foolish thinges of the world the wise are confounded, and by weake thinges of the worlde hee hath confounded the mighty 1 Cor. 1. 27., whē they professed themselues wise, they be­came fooles. saith the Apostle Rom, 1. 22. And what maruel, seeing all thinges are subiect to the wisdome of God? This wisdome Sathan would plucke from thee (as would Nahash the Ammo­nite the right eies of the Israelites 1 Sam. 11, 2., which is the knowledge of celestiall thinges.

The eies of a wise man are in his head, which is Christ Ephe. 4. 15. Neither doth a wise man seeke nor looke vp­on any thing but Iesus Christ accor­dine to that of the Apostle 1 Cor. 2. 2. I esteemed not to know any thing among you saue Iesus Christ, and him cruci­fied.

Therefore let thine whole exercise [Page 151] be in the meditation of the passion of Christ to the intent that knowing him in part here on earth, thou maiest afterward haue a full sight of him in heauen 1 Cor. 13 12,.

CHAP. 35
The life of man vpon earth, is but both short, and vaine.

MAN that is borne of a woman is of short conti­nuance and full of trouble, saith Iob Iob 14, 1. 2 Hee shooteth forth as a flou­er, and is cut downe he vanisheth also at a shadowe, and conti­nueth not.

Our life is euen a vapor that appeareth for a little time, and afterwarde vanisheth awaie Iam 4. 14: & like a cloud in the aier which so soone as the Sunne shineth disperseth it selfe.

This life so much accounted of seemeth among men to bee very goodly, insomuch that it rauisheth the mindes of many with the glory of the same. But vaine are such per­sons, for who so knoweth not that euē [Page 152] a little sicknesse and infirmitie resol­ueth euen the goodliest personage in­to dust and allies Gen. 3. 19? So that he be­commeth very vile that was so glori­ous but a while before.

What is the whole time of our life, but euen a very instant, which run­neth away more swiftly thā the wind? They are more swift thā a poste: they haue fled aud haue seene no good thinge Iob. 9. 25.

Euen as lightening in the aire, which in the twinckling of an eie is dissolued so passeth away both the life, and the glorie of this world. For all is vani­tie Eccl. 3. [...]9. Number al the daies, hours monethes, and yeares of thy life, and terme, wherebe they now? They are all passed away like a shaddow, and like a spiders webbe, that is blowen away with the wind.

There is nothing stable vpon earth, whereout Adam was formed, and his children. I here is nothing shorter thā life, which carieth death alwaies with it. It is both short and miserable: good men beare it mith patience, and euil men loue it with great de­light.

We must needes die, and (we are) as [Page 153] water spilt on the grounde, which cannot be gathered vp againe, saith the Scrip­ture 2. Sam. 14 14. There is no streame that run­neth so fast awaie as the life of man doth; the water streames neuer turne backe againe, and the daies that are passed, cannot be called backe. The time past is irrecouerable.

Thou maiest sit by the riuer; as To­bie did at the floud Tybris Tob. 6,, and by tht swiftnesse of the same, consider how swiftly thy life it passeth awaie. That riuer Tybris had his name of his speedie runninge, and yet is not the course thereof fo swift as is the course of thy yeares, after which thou art drawen immediately vnto death.

In this consideration wash the feete of thy soules affections; in this contemplation purge thy selfe from the filth of earthly loue, which thou hast gotten by much busying thy selfe in the world.

The life of man is but a dreame, and deceite. The Psalmist saith Psal. 116 1 [...]. I saide in my feare, all men are lyers. The life of man is a lie, it is an image, an image is but a figure of the t [...]ueth. And this life is not the true life, but [Page 154] a figure of life, and the shadowe of death. It is not that which it seemeth to be, but a shadow of truth; it is an apparance of life, which runneth in such hast, that it is vnpossible to be restrained or reteined backe.

Besides, as the life runneth towarde the ende so together with life both the riches, honors, and pleasures of this worlde doe passe awaie. The sin­full pleasure which was taken in them then taketh an end, but the torments which they haue purchased doe then begin, but they shall neuer end. The pleasure was but short but the paines will be euerlasting Mat. 25, 41.

I would faine vnderstande what thinge is of continuance in this worlde. It may bee some will saie ri­ches, and some the glorie of the world, but how soone are they gone? but Iob he saith Iob. 9, 25 26,. My daies haue bin more swift than aposte, they haue fled & haue seen no good thing. They are passed as with the most swift shippe, and as the Eagle that flyeth to the praie.

In a word, our life passeth awaie euen in the twincklinge of an eie, so doth our youth passe awaie, and with that our bewtie, the floure of this [Page 155] life it passeth away, and all thinges most speedily come to an end.

CHAP. 36.
God hath made this life so short, to the end his seruantes may the sooner come to those ioyes which they so desire.

MAN is borne vnto tra­uaile, saith Iob Iob. 5. 7.

Wee come into the world with teares, wee liue in the world with labour, we go out of the world with paine In the sweate of thy face shalt thou eate thy bread, said God vnto Adam Gen. 3 19.

Now forasmuch as the life of man is a continuall trauaile vpon earth, of his infinite goodnesse God woulde needes shorten our life, to the ende that the more cherefully wee might beare the paine. God of meere pittie will not that thou shouldest labor any long time; neither dooth hee consent that our trauaile in this world should last for euer. Hee hath determined [Page 156] our banishment to be but short. And seeing he hath created vs to be glo­rified with him, and our glory is in heauen, his care is speedily to take vs to himselfe, because hee loueth vs.

It is for our great good that our life is so short, euen that contemning this present life, wee should learne to loue that life which is both eternall & blessed.

Iob he said vnto God Iob. 7. 16. Spare mee for my dayes are vanity. Now because Iob did see that his daies were short, he determined to aske mercy of God and to repent.

Howbeit many so liue, as though they should neuer die, occupying themselues in the vanities of this life, whereas life is giuen them to the end they should endeuour to at­taine that glorious and blessed life in the heauens. But hee is worthy of sharpe correction which regardeth any thing more than that eternall, and aye continuing life in the celestiall paradise.

Doe thou well consider the short­nesse of this life, and withall beholde that durable and eternall state, and [Page 157] it cannot bee but thou wilt loue that which is to come, and easily contemn the life which is present. At such time as he saw the wickednes of men exceedingly to encrease, God purposed to cut the same short, because they should not grow bold in sinning vpon hope of their long life. So the same God that we may not still mis­pēd the time giuen vnto vs to amend our wicked manners, he hath shorte­ned the same that wee may not adde sinne still vnto sinne.

When that men liued more inno­cently in the beginning of the world, God gaue them long liues: but as he saw sinne to encrease, and time to be abused, so hee made the life of man shorter and shorter.

The Psalmist saith Psal. 90. 8 Thou hast set our iniquities before thee, & our secret sinnes in the light of thy countenance. For alour dais are past in thine anger, wee haue spent our yeeres as a thought. The time of our life is threescore yeeres & ten, & if they be of strength fourescore yeers. The prophet here implieth that for our sins our life is shortened.

As the fine and delicate web which the spider cunningly hath woauen [Page 158] is with a small blast of wind broken and dissolued: so the life of man which so much labour sustaineth, e­uen by a little blaste of sicknesse or aduersity it is consumed and taken from vs. Therefore loue it not being so short and vncertaine.

This is not the heauenly, but the terrestriall life; the place where wee liue, it is not our natiue Country, but the place of banishment: this life it hath an ende, but that country where God inhabiteth, together with his elect, it shall haue none end.

He that taketh paine, and labou­reth hard here in this present life, is very foolish if hee desire not to be at quiet rest for euer with Christ in that most happy place of heauen. What bondman but desireth his na­tiue country? What prisoner en­dungened, but would see the light? Surely this world is not our owne country, but a Babylonish prison. If thou desire a long life, thou desirest a long imprisonment, if thou desirest an olde age, thou desirest a long sick­nesse. Where there is now hope of life, desire death. Death serueth for comfort vnto vs to asswage the pains [Page 159] arising from our labours, which be neuer finished but after death.

He which is to goe a iourney, were better goe betime, then too late.

Happy is he that liueth with pa­tience, and desireth death.

Happy is that soule which God speedily will bring vnto euerlasting rest in the heauens.

God which in al his works is good, to deserue well at thine hands, would therefore haue thy life to bee short, euen that thou shouldest loue him, and so attaine vnto that life which is euerlasting.

CHAP. 37
Many are the daungers which the life of man is sub­iect vnto.

THE dayes of man are as grasse; as a flower of the field, so flourisheth he, saieth the prophet psal. [...]03, 15, speaking of mans life.

To many dangers is the flower of the field open. The sunne burneth, the winde drieth, man treadeth, the [Page 160] beast eateth, the water drowneth, & the water consumeth the same. In like sort, who is able with tongues to vtter the daungers which the life of man is subiect vnto? Sorrow will kill, ficknesse will consume, the sea will drowne him, and many other wayes his life may be taken from him when little he thinks of death.

Iob saith Iob. 9. 26 25 My dayes are passed at the most swift shippes. againe, They haue beene more swift then a Post. He saide truely that they passed away more swiftly than a Poste. For the Poste though he runne much▪ yet sometime hee must rest, to refresh his body. But the dayes of man they are alwaies going, and without inter­mission they runne towardes death. Whether thou sleepe, or whether thou wake, all thy life long, euery houre yea euery moment, thou runnest with all celeritie vnto the graue.

Againe, Iob he likened his life vnto a shippe. The shippe is not made to rest, but to sayle towarde the hauen. In like sorte thou art not made to abide in pleasure, but by labour and toile to come vnto the Hauen of thy saluation. [Page 161] And as the shippe sayleth most swiftly, and leaueth no printe or signe of it selfe: so our life it goeth away speedily, and no memory re­maineth of vs after we bee gone. What is become of so many Kinges and Princes, which liued somtime in the worlde? They passed away swiftly, and left no token or signe of their being here, Great are the dan­gers whereunto the shippe is subiect vnto sayling in the Sea. Shee may drinke water and so be drowned, she may sinke into the sandes, shee may be ouerwhelmed by tempestes, or broken into peeces with rockes, or burned by pyrates, If thou consider the daungers wherein thou liuest, thou shalt finde how thou art open to no fewer daungers then the shippe is. The mariners now and then hoyse vp the sayle, and parte from the hauen with a ioyful winde and weather: but after they haue sayled a while, they fall vpon a rocke, and then tur­ned is the mirth into mourning. So when a man is borne the friends and parentes they keepe a feast with mirth and much a doe, but all in vain. For when by some mischance or [Page 162] infirmitie hee dieth, then is all the mirth tur [...]ed into mourning and la­mentation. In the morning, saith Da­uid psa. 90, 6 it flourisheth and groweth but in the euening it is cut downe and wi­thereth.

Neither can any man how greate soeuer he be, auoide these daungers of mans life. Yea, the higher a man is for calling, the more painefull and miserable a life doeth hee leade. The hearts of Princes and great men haue many a thorne in them coue­red from our eyes, and hid with the costly attire and with garments of their bodies. Full of eares is their life, and with much feare doe the mighty men of this world giue themselues to rest, though these lie vppon neuer so costly and soft beds, no taste haue they in a manner of all their com­modities. Neither much delight can they take in their ordinary plea­sures, they be so cloyed with the com­mon vse of them: and when sicknesse and misfortunes do come, their parte is greater in them then other mens is, because they haue beene long in­ured to pleasures and delectation, and through the continuall licentiousnes [Page 163] which they haue liued in; they thinke they were not borne for any aduer­sity at all.

Inferior and priuate persons they both sustain lesse troubles and enioy greater comfort, forasmuch as they haue beene brought vp in trauell & taking paine. Notwithstanding this life is to all men both penal and dan­gerous through the pleasure of God, because hee would haue all men by their miseries to seeke those ioyes which neuer shall haue an end.

CHAP. 38:
To put off our amendement from time to time, it is a vaine thing.

MAke no tarrying to turn vnto the Lord, and put not off from day to day: for suddenlie shall t [...]e wrath of the Lord break forth, and in thy securi­ty thou shalt be destroyed, and thou shalt perish in time of vengeance, saith Ec­clesiasticus Eccles. 5, 7.

Thou oughtest speedily to amend [Page 164] thy life; for thou hast not one houre to liue that thou art sure of.

I desire not the death of the wicked, but that the wicked turne from his way, & liue, saith the Lord God Ezec. 13. 11.. God doth here promise thee pardon when thou dost returne, but he promiseth thee not, that to morrow thou shalt returne. Why deferrest thou to rep [...]t from day to day, when perhaps thou shalt not see another day after this?

The man which hath store of ri­ches and faire inheritance of his own, neede care the lesse though he spend some of his moueable thinges: but he which hath no more than day by day he earneth, and must beside giue an account to his maister for that al­so, for this man to lauish out his ear­rings vnthriftily it is a foolish thing. Thou art not sure to liue one day more, and yet lookest thou for an other yeere to turne vnto the Lorde? Thou which art so poore of time that thou hast not one houres life of certainty to reckon vpon, wilte thou so liberally promise to thy selfe many yeares to liue.

Waste not the time vnprofitably, which God hath giuen thee, I pray [Page 165] thee. Promise not so manie thinges to thy selfe, for thou art poore, and miserable, and it maie be to morowe a straite accounte shall be exacted of thee for the time passed giuen vnto thee of God to amende thy wicked life in.

Thou liuest in continuall daunger like a sheepe in the wolues mouth, What remedie hast thou, but to call for the helpe of thy shep-herde, euen Christ; Vnlesse thou wilt bee swallowed vp of death, and that speedelie.

Doe not promise to thy selfe any long life. The wise man saith, A wi­cked promise hath vndonne manie a man. Knowe you not that the Father hath put the times and seasons in his own power Act. 1. 7., not in thine? The Pro­phet saith psal. 119. 68 [...], It is time for thee Lord to worke, for they haue destroied thy law.

vnlesse thou haue regarde of the time, God he will shorten thy daies. In the time of Noah God graunted an hundred and twentie yeeres for the worlde to repent Gen. 9. 3., but because they spent the time which God gaue them so ill, he tooke from those yeres twentie, and raised the floud in the [Page 166] hundred yeere Se [...] the places, Gen 5. 32 Gen. 7. v. 6 11. If thou abuse time, time shalbe taken fom thee.

The health of the body is attained after little and little, for it is not of any necessity that health should come vnto any man vppon the sudden, but the helth of the soule, as a thing much for the behoofe of man, therefore it may be gotten at an instant. Thou hast nothing at all of time, but the ve­ry instant, which may serue for thy conuersion, Look not for another day because it may bee, a count may bee exacted of thee to day. Be diligēt in working, sith thou art so nigh vnto thine ending.

This life was giuen to thee to the ende that in the same thou s [...]ouldest labour, and seeke to attaine euerla­sting life.

He that promiseth to do a peece of worke by a certaine time, it stands him vpon to free himselfe from all other businesse, that hee may keepe his promise. Our Sauiour calleth the time of this present life, the day in which we haue to worke Iohn 9. 4 for whō the night of our death approacheth, then can we worke no more, wee can neither gaine nor loose. This is the [Page 167] time which God hath giuen thee to seeke his euerlasting sauour in. Haue an eye vnto the worke which thou hast now in hand, neither suffer thy selfe to bee drawne from the same. If the world call, and will thee to giue it ouer, hearken not vnto it, if it bid thee to leaue this worke, promising thee for so doing, riches, and promo­tion, say thou canst not so doe, be­cause thou wottest not when death will approch: Make haste and be dili­gent in thy busines, for now the time draweth [...]eere, wherein thy life shall be examined, and according to thy worke, such shall your wages be.

The Falcons towarde night bee greedy, and labour eagerly for their pray, for it is too late for them to pray when the night once commeth. Remember thou likewise how the time of thy working in this life i [...] but short, and that it is meete that thou vse all earnest painefullnesse to come vnto heauen by sighing, mour­ning and praying vnto God.

It is a wonder that thou canst be so negligent hauing as thou hast, one foot in the graue.

[Page 168] If thou be negligent in seeking the saluation of thy soule, it may be af­fliction may come vnto thee as came vnto that Leuite, which would needes goe on his iourney when the day was farre spent, contrarie to the minde of his Father in law Iud, 19. 9. 10, wher­by much trouble came vnto him and his Iud. 19. 22 23 &c. But out of hande art thou to reconcile thy selfe vnto the Lorde, and whoseuer shall hold thee backe, or hinder thee, heare him not, least death happily oppresse thee, and thou be made to take vp thy lodging in that obscure place of the infernall spirites, and so canst not reach at all vnto thine owne home, which is heauen, toward which thou art bounding.

Rise therefore in time, and go for­ward to the vttermost of thy power in reconciling thy selfe both to God & man, if thou purpose to rest in the house where thou wouldest bee, least death at any time ouertake thee on the sodaine.

CHAP. 39.
Though repentance at al times pleaseth God, yet it is not good to prolong the same vntil the houre of death.

BEhold now the time ac­cepted, beholde now the day of saluation, and in al things we approue our selues as the ministers of God in much patience, in afffictions, in necessities, in distresses, so saide the Apostle vnto the Corin­thians 2 Cor. 6. 2 4..

In the time of thine health tnrne thee vnto God, for when the floudes of many waters doe compasse thee about on euery side, that is, when the stormes of great sorrowe shall come vppon thee, and the feare of death bee present afore thine eies, hardly shalt thou truly turne vnto the Lord.

Assuredly hardly shalt thou at thy death drawe neere vnto God, if all thy life thou hast keept thee from him.

[Page 170] God he saith Esa. 49. 8,, In an acceptable time haue I heard thee, and in a day of saluation, haue I helped thee.

The day of saluation is the state of the life present, therefore suffer it not to slip, for in the same, though it bee neuer so short, by vnfained re­pentance thou maiest com vnto hea­uen.

To all thinges there is an appointed time, and a time to euery purpose vnder heauen Eccl [...]s. 3, 1, 4.. There is a time to weeepe, & a time to laugh. The time that wee haue here to liue, is the time to weep and to repent in. Which repentance prolong not vnto the houre of death hardly then shalt thou finde fauour, which hast contemned the same all thy life afore. And who will not think that the feare of hel torments, which iustifieth no man, rather than a true faith in Christ, whereby we are saued, driueth a man to weepe & shed teares at that time.

The passions of melancholy doe more strongly worke in the minde of man, then doe those which come of any pleasant and delectable cause Now if a short delectation doth hin­der the vse of reason, much more wil [Page 171] an extreame sorrowe, confound the iudgement, especially the sorrow and horror of death, which is so terrible, and so doth darken reasō within thee, that hardly, if at all, shalt thou turne thee vnto God, hauing serued the world all thy life afore.

Adde hereunto that thine vnder­standing cannot at one time perfect­lie beholde two sundry and diuers ob­iectes; yea at the houre of death dolors will so oppresse thee, that very hardly thou shalt so much as lift vp thine hart vnto God.

The wise man saith (d), Eccle. 8. [...] Man is not L [...]douer the spirit to reteine the spirit, neither hath hee power in the day of death.

An habit is such a qualitie as hard­ly can be remoued. Sin wherein thou hast beene inured shall hale thee on the one side; and greeuous tentations shall oppose themselues against thee on the other.

Those whom Sathan hath giuen ouer while they were well, he will ea­gerly assaile when they are gree­ [...]ously sicke, knowing that then [...]hey bee either woone or lost for e­uer. Besides tentations at the houre [...] [Page 174] be deceiued, then trust in no crea­ture at all.

Wherin dost thou trust o mortal mā? Trust not in thy strength, seeing as valiant champions haue been, whose names are not so much as thought of now adaies. The wise man saith Wis. 6. 6. The mightie shal be mightely to rmented there is no cause therefore why thou shouldest vaunt of thy great might.

It is great folly, our life being so short, to build stately pallaces; when our forefathers conteined themselues with meane cottages. The Prophet Ieremiah saith Ier. 22. 13, Woe vnto him that buildeth his house by vnrighteousnesse, & his Chābers without equitie. Take not pride in thine horses pompously be trapped, nor in the vaine pompes of this world, seeing God he saith Amo. 6. 1 Woe to them which are at ease in Zion, & trust in the mountaine of Samaria, which were famous at the beginning of the nations; & the house of Israel came vnto them.

Set not your ioy in banqueting and feasting, but marke the sentence of God against Balshazzar the king of Babilon Dan. 50 5. 25, and remember which God saith in an other place Isa 5. 11., Woe [Page 175] vnto them that rise vp early to follow drunkennes, and to them that continue vntil night, til the wine do inflame thē. And the harpe & vi [...]l, timbrel & pipe, and wine (are) in their feasts, but they regard not the worke of the Lord, nether consider the worke of his handes.

Trust neither in the nobilitie of thy birth, no [...] in the beauty of thy body, seeing the Scripture saieth P [...]ou. 31. 30: Fauour is deceiptfull, and beauty is va­nitie.

Trust not in thy knowledge, for no man in this world knoweth more than the very Deuil doth; & yet can­not al his knowledge deliuer him frō the paines of hel.

Trust neither in the nimblenesse, and agilitie of thy body, not many other such graces, for euen many brut beastes, in these thinges do farre ex­ceed thee. Asahel that was so light on foote as a wild Roe 2 Sam. 2. 18.. hee lost his life by following after Abner 2 Sam. 2. 23. A miserable thing is it to set the heart vpon such thinges. for al is vanitie, and very foolishnes.

Great rashnesse is it to giue sen­tence before thou haue heard both parties. If thou iudge the things of [Page 176] this worlde to be good, why doest thou not thinke the thinges pertai­ning vnto God to be good in like wise? The men of the world they pronounce sentēce in fauour of the world approuing greatly the mucke of this earth, because they neuer tasted the good things of the spirit. They deeme the world to be good because they neuer tasted the thinges of God. But such as feele the sweetnes of the spirit, they vtterly abhorre the pleasures of the flesh.

Diddest thou once but taste what God is, thou wouldest forthwith ab­ho [...]re all the pleasures and vanities of the world: but because thou relishe [...] not the thinges of the Spirit, thou likest better of worldly bi [...]ternes.

Therefore that thou maiest enioy those eternall, and true riches of hea­uen, repel farre from thine heart the desire of all worldly vanities and deceipt.

CHAP. 1.
The conditions of the world are naught and dangerous.

LOVE not the worlde, neither the thinges that are in the world, saith S. Iohn 1 Iohn, 2 15.

Hee that knoweth not the malice of anything, liueth by so much the more securely, by how much hee feareth not the hurt which may pro­ceede from the same. Therefore it is expedient that thou know the condi­tions of the world, that to the better thou maiest take heed of them.

The deceipts thereof be manifest, and the euill customes of the same, [Page 178] shew how small accompt we should make thereof.

It is the propertie of the world to poison all those which come neere vnto it. It deceiueth many, and ma­keth many blinde.

When it flyeth, it is nothing; when it is seene, it is but a shadow; when it is aduanced, it is fire and burneth. It is to fooles, sweet, but vnto wise men, sowre and vnsauorie.

They know not what the worlde is which loue it, but they onelie which hate the same.

If thou wouldest know the world, thou must behold it a farre off, for they which come nigh it, they ney­ther know the worlde, nor them­selues.

It bringeth forth much euill, and is the occasion of infinite miseries.

Those which loue it, it hateth, those which trust it, it deceiueth, and those which obey it, it beateth, such as fa­uour it, it afflicteth, such as honour it, it dishonoureth, such as are mindfull thereof, it forgetteth.

Wee haue more cause to flie the world when it helpeth, than when it openly persecuteth vs, The more [Page 179] familiar, the more dangerous is the worlde, and worser is it when it faw­neth vppon vs, than when it frow­neth.

He that seeth not the world, shal be seene of the world. Woe to them which repose confidence therein▪ but happy are they which despise the same.

The world is both to bee feared, and fled from. The life thereof, is deceitfull, the labour fruitlesse, the feare continuall, the honour, dange­rous, the beginning, without wise­dome, the end without repentance, liberall is it in promising, sparing in performing.

It is impossible thou shouldest liue in the world securely without feare, merily without griefe, easily with­out labour, happily without great danger.

It intrappeth men with snares, & neuer ceaseth till they are brought vnto their graues To loue the worlde and not to run headlong into manie mi [...]eries, it is impossible.

Thinkest thou euer to see the world cleane and pure in euery re­spect? Why man it changeth euerie [Page 180] moment, and by the often turning thereof about, it tendeth vtterly vnto corruption.

It promiseth ample commodities which notwithstanding it neuer per­formeth; it reacheth goodly fruite in shew to the friendes thereof, but with in it is full of wormes, and intollera­ble stinch. The glory of the same is so fickle, that it both forsaketh ma­ny, while they be aliue, and will not follow any after they be dead.

Of the worlde in the promises, there is falshood; in the mirth, griefe, in the pleasures paine, in the comforts vexation, in the prosperity continuall doubting that the state will change. There is nothing stable, nothing of continuance in the world, onely it hath a shew of good things, whereby it deceiueth simple folkes that cannot discerne the same, who beeing once entered into the gulfe of those bitter thinges which erst they thought full sweete, they are plunged and drowned in the bot­tomlesse gulfe of euerlasting perdi­tion, through the mighty stormes which it hath raysed.

It is like a crafty marchant which [Page 181] will shew a cloth which is faire and fine at the first vnfolding, and sell that for good which after it be laide abroad to the eye, is but very course, and not worth any thing. Such slip­pery parts doth the world play, vn­der the shew of pleasure, it thrusteth vpon vs euerlasting paines.

But stoppe thine eares when it be­ginneth to speake vnto thee, thinke that her voice is like the Mermaides musicke, which with her sweetsonges doth allure vnto her selfe, that in the ende she may drowne thee for euer in the bottomlesse pit of hell.

CHAP. 2.
The snares and deceipts of the world are to bee taken head of.

BEware least there bee a­ny man that spoil [...] you through Philosophie, & vaine deceipt, saith the Apostle Col. 2. 8.

The world it blin­deth many by the outwarde shewe thereof, concealing the inward euils, [Page 182] which it doth cōprehend. Hee that li­ueth in the world so deceitful, he had need to be wary, lest he be deceiued.

It presenteth pleasure to voluptu­ous persons, but vnder that vanitie there lurketh filthines and sorrowe. It offereth the glorious golde to the couetous eye, but not the cares & troubles which riches do bring. It entiseth vnto honour and prefer­ment, but it telleth not the weightie burdens annexed vnto prelacy.

The Deuill hee led our Sauiour not vnto the sanctuary or inner part, but vnto the pinacle of the temple, Mat. 4. 5 which serued more for an orna­ment, than for necessity. So the deuill and the world they allure not a man vnto the fight, and searching of the inward conscience, & of their sinnes, but vnto bewtifull showes of vaine terrour and superfluous things

God he gaue in commaundement that the beastes which should bee sa­crificed vnto him shold first be flead, and haue their skinnes taken from them Leuit. [...]1. 6: but contrariwise the world will that all the seruice which thou offerest vnto it, should bee couered with the skinne of pleasure, honour, [Page 183] and commoditie, to the entent that the entrals of wickednes may not be seene at all. Therefore thou shalt do wel as God commandeth, to take off the outwarde skinne of voluptuous­nesse, and so shalt thou perceiue the deceites, the scruples, and the filthi­nes, which lieth hid and couered vnder those exterior thinges. Thou must take away the barke of wicked­nesse, flea and deuide the entrals of sinnes, which are full of deceipt, so shalt thou behold and that sensiblie the vaniry and naughtines of that which thou hast loued.

Behold the fraud of the worlde. Great thing [...] they seeme to thee small things and vile. God himselfe which is incomprehensiblie greate, hee seemeth but small in thine eyes, because thou art farre estranged from him: and the small thinges of this world, they appeare great vnto thee, for thou louest them, which the Apo­stle iudged no better then dung Phil. 3 ▪ The friendes of God replenished with the light of heauen. they haue knowne and made knowne the deceiptfulnes of the world.

Wouldest thou somwhat consider [Page 184] both of what small continuance the thinges are of this life, and with what toile they be gotten, and with what care preserued, it cannot be but thou wouldest take another trade of life than thou doest.

Looke not so earnestly vpon these worldlie pleasures and vanities, least thou be taken by the snares of them, and least theire goodlie she wes so da­zell thine eies that thou rush head­long into the pit of hell.

There is nothing in the vnderstan­ding, but first it was in the senses. Af­ter that the vnderstanding hath once drunke out of the chanels of the sen­ses, the world playing Iacobs part Gen. 30 3 [...] 38 sticketh there downe white rods of greene poplar, and hasell, and of the chesnut of faire delightes to beguile thee withall, and to infect by thy sen­ses, thy vnderstanding.

The honors and pleasures of the worlde they are but as flowres that soone fall, and fade awaie. The world offereth to thy senses floures and vanities: and albeit thine vnderstan­ding be pure, yet the senses labor by these outwarde thinges to dull and darken the same. And as a menstru­ous [Page 185] woman dooth pollute the glasse which she looketh in: so a naughty imagination infecteth the vnderstan­ding with error. And when the vnder­standing hath once tasted the water which sensuall imaginations haue of­fered thereunto, it conceaueth like Iakobs sheepe, lambes of party co­lor, and with small & great spots Gen. 30. 39, euen worldly desires, and bringeth forth afterward sin and ill works Iam. 1. 25.

Fixe not therefore thine eyes vpon the greene roddes which the worlde presenteth to thy consideration, for it is but a bare shewe without sub­stance. It deceiueth worldly men, as the burning candle doth children. Children many times when they see the candle, they cannot bee con­tent, but they must needes touch it with their finger also, and they haue no sooner so done, but they plucke it backe againe and crie. So the chil­dren of this world, euen like infants without discretion, deceiued with the apparent shewe of worldly bew­ty, they cast themselues into the flames of wickednes, but after they finde that both their handes be emp­tie without substance, and their con­science [Page 186] feared by the fire of sinne.

CHAP. 3
The world is false, and see­keth to deceiue.

THere be some that being about wicked purposes, d [...] bowe downe themselues & are sad, whose inward partes burne altogether with deceipt, sayth the wise man Eccles. 19 25.

Giue no credite to the worlde, nei­ther enter into any league of friend­ship with the same, for if thou doe, it will play with thee, as Ioab did with Amasa, who took Amasa by the hearde with the right hand to kisse him 2 Sam. 20 [...], 10, and with the left stabde him with a sword.

Whatsoeuer it saith and counsaileth it is but falsehood and flattery: what­soeuer thine appetite shall entice thee vnto, it is but deceit to abuse thee withall, for though it promise life, yet leadeth it vnto death, so that if thou beleeue the same, thou shalt perish with Ahab. which beleeued [Page 187] the foure hundred false Prophetes, that flattered and promised him both life and victorie 1. K. 22. 6. 17 26. But Michaiah e­uen the remorse of conscience it is, which telleth truth, and discouereth the manifolde deceites of thy flatte­ring affections. Yet for al this thou pursuest it with hatred, as Ahab did Michaiah for telling him the truth: thy conscience it seeketh thy profit & yet thou canst not abide the coun­sell of the same, but choosest rather to goe out of the waie with lying spirites to the losse of thy life, than to doe well with the Prophet of God, and so liue without daunger. The worldlie man following his affecti­ons, doth euen hasten vnto the battell of death, where hee doth loose his life.

These be like the false witnesses of lezebel 1 K. 2 [...] ▪ 50. 13, which being once heard, do euen quench the spirite, and kill the soule. Giue none heed vnto their lying wordes, vnlesse thou wouldest be taken captiue by the nets of their false deceiptes.

All the louing countenance of the world it is but fained to entrap thee before thou art aware. Therefore

CHAP. 4.
The promises of the worlde are false and deceitfull.

RAsh promises saieth Ecclesiasticus in effect Eccles. 29 20., hath destroyed many a man.

Who in this worlde hath found either ioy without sor­row, or peace without troubles, or health without weakenes, or mirth without griefe?

The world it promiseth all good thinges, but it giueth nothing but euill, it promiseth ioy, it bringeth paine, it promiseth to continue, but it stayeth not, it promiseth rest, and bringeth troubles, it promiseth estima­tion, but it causeth shame, it promi­seth long life, but by experience wee find that our life is both shore, and subiect to manifold perils and mise­ries. And the life which it sheweth it may not be called the true life.

The life of some it prolongeth, to deceaue, of some it shorteneth, that they may haue no space to repent, [Page 191] of some it prolongeth, to make them proude, of some it shorteneth, that they maie doe no good at all, but liue as them list. All these it deceiueth, de­priuing them of the true knowledge both of God, of the worlde, and of themselues.

Seauen yeeres did Iacob serue La­ban for his daughter Rahel Gen. 29 20 23, wher­by hee deserued to haue her for his wife: but his father in lawe gaue him Leah in stead of Rahel, by deceite. Such partes playeth the world, it pro­miseth one thinge, and intendeth an­other. The men of the world they perceaue not the [...] anitie of the world vntil the daie appeare, and the darke­nesse of this present life bee departed awaie by death: when the eies of their vnderstanding be opened. then like Iaacob they perceaue the subteltie of craftie Laban the world.

Manie although they see weleno­ugh the deceitfulnesse of the worlde: yet are they content to be deceaued thereby, and to fall at noone daie when their eies be open.

The three friends of Iob agreed together to come to lament with him and to comfort him Iob. 2. 11.. but afterward [...] [Page 194] the worlde, as they did▪ And expe­rience doth, did nothing else, teach vs, that by desiring to get, we loose honour; and while wee couet to be great, wee become smal; that which we thinke shal be the meanes to vp­holde vs, shal throwe vs downe; and then wee loose, when wee thinke to gaine. O foolish wee, and blinde in deede, that would be deemed great, when God wil haue none to be great, but such as first were smal Math. [...]1. 29.: we hunt after fame, and yet shal neuer be re­membred.

No man is more honorable than he which shunneth honor; Math. 18, 3 None ri­cher than he which is content with a little, none shal sooner be forgotten, than he which most ambitiously hun­teth after glory.

Mattathias vnto his sonnes saide on this wise 1 Mac. 2, 50; Now therefore, my sons, be ye zealous of the law, & giue your liues for the couenāt of our fathers Cal to remembrance what acts our fa­thers did in their time, 51. so shal ye receau great honor and an euerlasting name. The prouidēce of God hath so appointed that there should be a perpetual memory of the enemies of the world, [Page 195] and that the friendes of the same should quickely be forgotten.

God vtterly put out the remēbrance of wicked Amalek from vnder hea­uen Exo. 17, 14. The memorie of the iust shal remaine with their Lord for euer: but the name of wordly men it shal perish and that long before the end of this

It is a foule vanitie for the leauiug of a short memorie behinde thee in this world, to offende thy God. And forasmuch as the world is so forgetful of his friends, repose thou al thy trust in God, as in a most true and assured friende.

CHAP. 6
The righteous, and not the wicked, shall be had in remembrance.

YOur memories may bee compared vnto Ashes, saith Iob▪ of worldely men Iob. 1 [...]. [...]2.

In this life the wind neuer ceaseth to blow and so disperse the ashes, I meane [Page 196] the fame and memorie which the worldling so seeketh. The Psalmist doth saie pas. 1. 4., The wicked are as the chaffe which the wind driueth away.

Great is the vanitie of men, which knowing that they shall be turned in­to ashes which the winde bloweth to and fro, do yet for all that, surmise how their memory shall endure.

And were it so that thy name should continue for euer among men in this world, what the better were thou if thou shouldest by Gods displeasure be throwen hedlong into the pit [...]e of hel? would thy great name either deliuer thee from thence, or diminish thy paines?

Couet not therefore a remem­brance of thy selfe in this worlde, if thy conscience be spotted and pollu­ted with sinne: neither desire thou vainely to fly abroad in the mouthes of men, for such desires are crossed and haue their end.

They which loue the world, are loued of the world againe for a while, which yet is but very short. For soone I say very soone are they forgot▪ [...] [...]hough they had neuer been.

The memoriall of the iust shall▪ blessed, [Page 197] but the name of the wicked shal rot, saith the wise man Pro. 10▪ 7.

Soone cometh to an ende the re­membrance of this worlde. Tell, if you can, I beseech you, of the great dignities, riches, and beautie of so many men of this world before our daies? Is not the very names of them euen buried with the bodies? Thire proud palaces are ouerthrone, thire vaine glorious tombes are destroied, and of all their waies not one steppe is knowen.

The life of man it passeth away like a flowre▪ and that the worldlings b [...]y, they pay full d [...]re for the same. The pleasures were but momentanie, but the paine shall be not transitorie, but eternall: Their glorie was but in the instant; but their labour and tor­mentes in the life to come, are infi­nite. These euils many doe not so much as thinke of, til they fall into them They purchase with great labour and swet, smal honor & a litle plea­sure, which while they think to enioy they are depriued of before they are aware.

Many haue much laboured to at­taine the [...]ame and praise of [...] [Page 198] yet al in vaine. How many haue there beene, whose learning was much commended while they were aliue, who are not so much as spoken of they being now asleepe. Together with their bodies▪ their memories are extinguished.

Againe, where be those great kings, and princes with al their pompe, ri­ches, and delightes? Go [...] is their memory like a shadowe, as if they had neuer beene.

Againe, our pot and cup compa­nions, whose bodies we trample vpō with our feete, where be they nowe? They shal not returne vnto vs, but we shal goe after them.

O, how do al thinges passe awaie? How are the mightie ouerthrown 2 Sam. 1. 26. Al things together with time do con­sume, God [...]e alone is euerlasting Ier. 10. 10 the pleasures of the world they conti­nue not.

Al thinges doe faile, and soone shal wee be separated one from another, soone shal the wormes eate and de­uoure the carcases of vs al; shortlie wee shal returne into dust and ashes, yea the houre it euen [...] when flesh and blood shal be meete [...] [Page 199] and ashes.

Neuer let it come into our thoughts that wee shall speede better than such as liued afore vs haue done, but as they are forgotten: so shal we be.

To conclude, al things make haste to their end, all thinges are meerely vaine, saue onely to loue God, which shall last for euer 1. Cor. 13 13., and what glory soeuer the world hath, it passeth and is gone in a moment.

CHAP. 7.
Soonest are they forgotten, which fauoured the world most of all

AN vnwise man knoweth it not, and a foole doth not vnderstand this, saith the psalmist Psal. 92▪ 6,.

Much doe men of this world labour aud con­tend for promotion in the world, whō afterward the world wil neuer knowe nor acknowledge.

Great was the friendship Nabal 1 Sam. 25, 6 7 found at the handes of Dauid, no [...] ­withstanding when Dauid was in [Page 200] necessitie he could receiue no reliefe from Nabal, for thus he answered the seruantes of Dauid 1 Sam. 25. 10., Who is Da­uid? and who is the the sonne of [...]shai? There be many seruants now adies that breake away euery man frō his master. Shal I thē take my bread & my water, and my flesh that I haue killed for my shearers and giue it vnto men, 1 [...], whom I knowe not whence they be? Nabal by interpretation is a foole 1 Sam. 25 25. a notable figure of the mutable world, which leaueth such in aduersitie, as haue ser­ued the same greatly in the daies be­fore.

This vngratfull world is like vn­to an Inkeeper, who wil take none acquaintance of his guest, neither knowe him, as one that can keepe no reckoning of so manie as vse his house, notwithstanding the guest do tel how long while he lodged in his house, and spent many a faire shilling there. So the world it will take no knowledge, when it should, of such as haue vsed it most.

If thou desire to be had in remem­brance of the world, then handle it hardly, and make not of the same.

This is the cause why the worlde for­getteth [Page 201] not good & holie men which liued here in this worlde, euen be­cause they set nothing by it, nor ca­red for the same. So an hoste will soo­ner haue that ghest in remembrance of whome he receiued damage, than him which hath not hurt but brought gaine to his purse.

O how many haue liued in this world in great authority, dignitie, and riches, who now are no more thought vpon, then if they had neuer beene.

If thou be wise therefore renounce the world, and addict thy selfe vnto the seruing of Christ, who doth know his sheepe, and will feede them for euer, in the most goodly pastures of eternall glorie.

CHAP. 8.
Many are the daungers which the men of this world are subiect vnto.

THey that sayle ouer the sea, tel of the perils there of, saith the wise mā Eccles. 43 24, & whē we heare it with our eares, wee maruell [Page 202] thereat.

The nauigation which wee make through the troublesome waues of this world, is by so much more dan­gerous than the other, by how much it turneth vs more from the rest of the soule which we expect in the hea­uens.

The waters of the sea are bitter, so are the pleasures of the world▪ In the sea the great fishes doe eate vppe the small, so in the worlde, greate men doe euen deuoure and eate vppe the poore, the waues of the sea bee neuer at rest, but alwayes are mouing and working, so the hearts of worldlinges they are neuer quiet, but are conti­nually beaten vp and down with the heauy thoghts & cares of the world. This made the Prophet Isaiah to say Isa. 57 20, The wicked are like the raging sea that cannot rest, whose waters cast vp mire and dirt. Daniel hee saw the foure windes of the heauen striue vpon the sea.

The companion of honor is care and with riches go carefulnesse. [...]nd among the dignities and [...]anitie [...] ▪ of the worlde is mixed pride and arro­gancy for the most part.

[Page 203] You shall see few rich men but they haue store of sinnes: few men of greate calling, but they are proud: few that followe the trades in the worlde, that loue God from their heart, yea a wonder were it, that a man wrapped among the busines of this world, should put his confidenc in the inuisible God.

Happie is that man which setteth not his heart vpon the vaine thinges of this world, which are so full of daungers, and trappes, and drawe hed­long vnto hell. If thou wouldest bee deliuered f [...]om them, flie with Eliah into the wildernesse of true repen­tance 1. K. 19. 4. Much trouble in the world thou mightest auoide, if diligently thou didest thinke thereof: but he that doth not somuch as feare them falleth into them ere hee be aware.

When there is a calme in the sea, the Sailers be in good safetie? but when such a storme doth arise that doth hazarde the ship, and all there­in, then is it their manner for the sauing of their liues to throwe their goodes ouer boorde. If then for the safetie of the bodie men will euen throwe awaie their temporall riches, [Page 204] how much the rather should wee doe the same if they bee an impediment to the spirituall proceeding. Preferre not therefore I pray you these mo­menta [...]y and transitory things, to those true riches and eternall.

And seeing the world is like in many respectes to a tempestuous sea, where daunger is present, looke well to thy self, that with Pharao the King of Egypt thou bee not drow­ned therein Exod. 14 27 28.

CHAP. 9
Men are not to bee without care of their saluation, liuing in this dangerous world.

ELiah lay and slept vn­der the iuniper tree, saith the Scripture 1 K. 19. 5.

Way fairing men doe vse to rest them, and to sleepe vnder the shadow of a tree, as they iourney by the way: and when the shadow is gone, and they beginne to awake they finde themselues all in a sweat by reason of the parching heate of [Page 205] the Sunne.

Are not all the things of this world as a shadow, in which the seruantes of this world doe lie and rest them­selues, while being forgetful of their owne saluation, they repose confi­dence in the vaine honours of this worlde?

If thou trust in the fauour of prin­ces, thou sleepest vnder a shadowe which soone is gone: for their fauor continueth not, and quickly mayest thou come into disgrace with them if they do liue, but if they die, being honoured before of some, thou shalt then be forsaken of all.

Cursed bee the man that trusteth in man, saith the scripture Ier. 17. 5, Put not your trust in princes, nor in the sonne of man, for there is none helpe in him. psal. 146, [...]. You can promise to your self nothing certaine from these men, for if they fauour you to day, they may abhorre you to morrow. Sleepe not vnder the buckler of strange friendshippe, or of riches, for these last not. Trust not in bewtie, for as a vapor it vani­sheth soone away. Put no confi­dence in the glory of this world, For as the winde it is quickly gone. As [Page 206] for honours, alas they passe away euen as a smoake, and as a shadow. Whatsoeuer things are in this world they slide away, and are transitorie: euen thy selfe man, shortly shalt be carried to the graue.

Saul he put his trust in the strength of his men and weapons which hee had about him, and therefore be­tooke himselfe to sleepe to the [...]a­zarding of his person 1▪ Sam. 26 7 8. Euen so ma­ny men reposing trust in the strength of their bodies, and youth, put off the amendment of their liues secure­ly from time to time, whereby they fall into the danger of leesing the life of their soules for euer and euer.

The Sonne of Saul Ishbosheth hee slept at noone day on his bed in a troublesome time, where hee was smote slaine and beheaded 2. Sam. 4. 5 7. Take heede that the like come not vnto thee, as it can hardly bee auoided, if thou sleepe securely in the vanities of this world. Death it will come at the length, and being awaked out of thy slumber of sinne, thou shalt find thy selfe [...]ast headlong into that vn­quenchable fire of hell

At the point of death how wilte [Page 207] thou be troubled in minde, when all the thinges wherein thou tr [...]stedst, thou shalt see cōuerted into a smoke and shadow.

Sleepe not therefore in the sha­dowe of worldly vanitie, least in death thou finde thy selfe enuiro­ned with sundrie afflictions and tor­ments.

CHAP. 10.
It is a miserable slauerie to serue the world.

BEcause your fathers haue forsaken me, saieth the Lord, &c. yee shall serue other Gods day and night Ier. 16. 11. 13.

They which giue themselues to the satisfying of their owne desires, they shall suffer such torments as be intollerable.

The fained loue of Delilah it was the cause why Sampson did leese both his eyes and his liberty, beeing made a slaue to grinde in the prison house Iud. 16. 18 19. &c.. Thou art like vnto blinde Sampson, whosoeuer thou art, which [...] [Page 210] sub duing the vnrulie passions of his heart through the discipline of the worde.

Doth it not argue great folly in that man which beeing free, to the preiudice of his owne libertie, will enter into matrimonie with a womā that is bond? And is it not as greate foolishnes, despising the feare of God, for the will to submit it selfe to the seruitude of creatures, and the bon­dage of the world?

Did not Sampson declare a great ouersight, in that knowing himselfe often to be deceaued by Delilah, and that she ment nothing more then to deliuer him into the handes of the Philistines his enemies, yet had rather with the danger of bondage to serue and obey her, as it fell out to his vt­ter ouerthrow, than to crosse her de­sire, or to bridle his owne affections? Into the same reproach thinke not but thou shalt fall, if thou beleeue the enticements and falsehood of this flattering worlde. Take heede least the world do make a sale of thee, as Delilah did of Sampson. If it doe, with Sampsons, thine eyes shal bee plucked out, so that thou shalt▪ not [Page 211] beholde the deceipts, the cares, and troubles of the world, nor taste any whit how sweet the yoake of thy Sa­uiour Christ is Mat. 11. 30.

Oh how much better is it to serue God, and so to raigne, than by ser­uing the world to feele that intolle­rable hunger and thirst in the pit of hell Luke 16. 24.

Being warned therefore by the danger of other men, casting off that most grieuous yoake of the worlde, put thou vpon thy shoulders the most comfortable yoake of Iesus Christ.

CHAP. 11.
Grieuous is the yoake which worldly men do beare.

COme vnto me all yee that are weary and laden, and I will ease you, take my yoake on you, and learne of me, that I am meeke and lowly in heart, and yee shall finde rest for your soules, sayth the Lord Mat. 11. 28 29.

The men of this world as men lo­den, yea▪ broken with labors they [...]; [Page 212] for what the world loueth, it getteth with toile, it keepeth with feare and leaueth with griefe.

It is written in the Reuelation, that they shall haue no rest day nor night which worshippe the beast and his image Reue [...]. 11. 11: so shall it be done to them which follow the beastlie appetites of their mind.

Little children and fooles are the more to be borne withall, if by run­ning vp and downe all the day after a reede or feather, they take a fal in the end. But for thee, a man that should haue reason, to labor so eager­ly for so short pleasures, which after­ward will draw thee headlong into the pit of vtter destruction, it is a foule shame.

Thou seest not whether thou go­est; thou knowest not the daunger wherein thou liuest; thou markest not the labour which thou endurest; nor that it is of no value, which thou seekest, nor that vaine is all thy labor, nor that any reward shalbe giuē thee in the end, but that which is ful of so­row, and all manner of molestation.

He that will siege a towne wil take heed, if hee be wise, that his ch [...]ge [Page 213] be not greater, than the commoditie which he looketh for by the winning of the same. Marke how dearelie thou payest for thy seruice done to the world. The pleasures thereof be full of sorrow, they are like bitter apples that will set thy teeth on edge.

The Lord saieth Hos. 2. 6, I will stoppe thy way with thornes, and make an hedge that she shall not find her pathes. The cares both of getting and keeping of riches, hath the Lord laid as thornes in the wayes of men, that perceiuing the trouble without profite, which they bring, thou shouldest take heede of them.

In pleasure thou shalt finde paine, and griefe of conscience; in prospe­rity gall and bitternesse, and sinne it selfe is the torment of the sinner. Thus you shall still finde that paine and prosperity goe [...] toge­ther.

If thou loue the goodes of this world, will you nil you, the troubles and trauailes are many which you must endure. If you be in prosperity, you shall still feare a day of change: if in aduersity, then liue you in conti­nuall paine. And this God he suffe­reth [Page 214] to the end thou shouldest onely serue and sticke vnto him.

Some are so giuen vnto the volup­tuousnes of the flesh, Math. 4. 10 that they feare not to seeke fruite from the prickes of thornes▪ such are those men which dread not euen to wound their con­science, and to hazard their saluation, so they may satisfie the corrupt af­fections of their wicked flesh. Yet when they haue laboured al that they can, they reape not the end of their heartes desire, howsoeuer they giue themselues to please the senses.

O, if thou diddest waigh with what damage to thy conscience, thou dost purchase this short delectation, surely thou couldest not me thinkes bee so mad, as with such losse to giue thy self to the world.

Therefore seeing hetherto thou hast felt enough the hard [...]s of the worldly yoake, turne thee vnto Christ that so louingly calleth thee, so at the length thou shalt knowe, that of the world the yoake is intol­lerable, but of Iesus Christ the yoake is easie and sweet.

CHAP. 12.
The yoake of Christ is sweet and pleasant.

MY yoake is easie, and my burden light, saith the Lorde Mat. 11 30.

The yoake of Christ is to them which loue it: easie to them which are neither hote nor colde, heauie: to the proud, bitter, to the meeke, light and louely to the humble, Ie­sus that is so sweet, maketh all things sweet: and euery vertue hath some thing that is good ioyned thereunto, which doth recreate and comfort the exerciser of the same.

It is a comfort to the afflicted in punishments to haue a companion. Thou hast Iesus a partaker of thy af­flictions, so that thou maiest beare this burden the more easilie.

He that taketh vpon him the yoke of Christ, hee cannot continue long without some comfort.

The holy law of God is called a yoake, which is wont to bee borne [Page 216] vpon the shoulders of two beastes. If thou submit thy selfe to the yoake of Christ, thou shalt not goe alone, For the Lord himselfe wil be yoaked with thee and be are parte of thy bur­den.

In all the paines taken of thee for the loue of GOD, thou shalt finde Christ alwaies a companion there­in.

The lesser oxe beareth the heauier parte of the yoake? Christ of all men is the most humble, he taketh vpon [...] himselfe therefore the greatest part of the yoake, that thou maiest haue the lighter. To Christ the yoake was heauie but to vs it became through him, light. What canst thou doe for him, which hee hath not done first for thee?

It much easeth the burthen of the seruant of God, when he considereth the greate burthen which his maiste [...] Christ hath borne.

As much as the mercie of God is better than man, so much is the yoake of Christ sweeter than all other burthens.

He that beareth not this burthen, is burthened: but he that beareth the [Page 217] same, becommeth light. The yoake of Christ it doth not burdē but ligh­ten a man.

Is the birde for the burden of al her feathers the more burdened, or not rather the more light to fly tho­rough that burden, than if shee were without the same? The burden of Gods holy yoake it maketh a man not d [...]ousie, but diligent; not sad, dul, and heauie, but iocande and prompt vnto the busines of God. Such as are subiect vnto the Lorde and his y [...]ake, they are not bond­slaues, for thereby they get the true libertie and dominion of the spirite. That laborious waie of Christian re­pentance it is made sweete and com­fortable thorough the company of Christ Iesus.

In the troubles which for Christ his sake thou dost suffer, thou shalt be refreshed with most sweete consola­tion.

The Psalmist doth say Psal. 12 [...]. 2. whē thou [...] the labors of thine hands, he saith not, The fruit of the labours, for the seruant of Christ shal ioy not onely in happinesse it selfe, which is the fruite of labours, but euen in the la­bours [Page 218] themselues hee shal comfort himselfe in this life, through the tast which the soule perceiueth in tribu­lations sustained for the name of Christ.

O gratious is the Lord which in this banishment, and time of troubles doth giue rest vnto his chosen ser­uantes.

Sweeter bee the teares of thē which pray, than is the laughter of world­ly persons: more delectable is one droppe of spirituall comfort, than all the comfortes and pleasures of the worlde.

The ioyes of Christ his seruantes are vnspeakeable euen in the sharp­nesse of their aflictions, and as the floures are among thornes, such are they.

Little knowe the men of this world what they say when they iudge the yoake of Christ sharpe and soure, and their wordes are so much to be waide as the wordes either of a blind man that will iudge of colours, or of him that will condemne a way a [...]l which he neuer went, not yet knoweth. But seeing all the Saintes of God haue carried vppon their shoulders the [Page 219] yoake of Christ, and haue by expe­rience found the same to bee light, more credit is vnto them to bee gi­uen, than to those men, whosoeuer they are, which neuer did vndergoe the same.

No man euer hath taken vpon him this yoake of Christ, but he hath con­fessed that the same was light; againe no man will say it is bitter and into­lerable, but hee that knoweth not what it meaneth. This wil they te­stisie to bee true, who laying aside the burden of sinne by humble con­fessing them vnto the Lord, haue foūd thēselues so lightened as they seemed foorthwith to be rapt vp into the heauens.

If such comfort cometh vnto vs by forsaking of sinne, howe much greater will the consolation be in pro­ceeding forwarde in the holy exer­cises o [...] most Christian vertues. For of one good deede thou shalt not be called good, but of many actions. The habite of vertue it commeth af­ter thou hast first seuered thy selfe from euill, and exercised thy selfe in godly vertues. And by proofe thou shalt sin [...]e that wel it will goe with [Page 220] thee when thou feelest the true com­fort of the soule by going forwarde in the way of the spirit. The natural man perceiueth not the things of the spi­rit of God 1 Cor. 2., & of many good things is he depriued

O that but euen a little thou hadest tasted the ioy of the holi [...] Ghost, thou wouldest soone take the things which seeme so sweete here in the world, for very soure and bitter.

Seeing the yoake of Christ is so sweete, and the yoake of the worlde so burdensome, take vpon thee, and that cheerefully the yoake of the Lord so at the length thou wilt say that both nowe it doth, and hereafter it will go wel with thee.

CHAP. 13
In all our troubles we must make recourse vnto the Lord

COme vnto me, al ye that are wearie, & laden, & I will ease you, saith the Lord Mat. 11. 28.

If thou forsake God [Page 221] and runnest backe vnto the worlde looke not for any comfort in thy troubles. So long as thou obeiest the desires of thy minde, and the world, so long assure thy selfe no consolatiō wil come vnto thee.

That good woman Mary Magdalene Ioh. 11, 2,, when shee was comfort [...]sse she came vnto our Sauiour Christ in­to the Pharisies house Luke 7, 37, 38. &c. and had her sinnes forgiuen her Luk 7, 48: but desperat Iudas flying vnto men Math. 27. 3, 5,, hanged himselfe afterward in desperatiō. Here you may see that wiser wa [...] that wo­man, than Iudas the Traitor: they had both offended, and both confes­sed their sinnes; but better did she for her selfe in flying vnto the fountaine of comfort, than the foolish Disciple, which leauing his life sought his own death.

If a picture that sometime was faire and perfect, afterward becom­meth soule and spotted, who better canne restore the same to the former integritie, than the painter which first made the same? So if thy soule be defiled with the spottes of sinne, who better can reforme it than God himselfe, which created the same af­ter [Page 222] his owne likenesse Gen. 1. 27? Be take not therefore the reformation of thy soule to the worlde, for it cannot mende, but empaire, yea vtterly destroy the same. Beleeue not lies, but turne thee vnto God the fountaine of all mercy. Hee that wil aske an almes of a poore man when a rich man that is both able and willing also to giue, is present, is a verie foole. No creature is so rich that it can comfort thee; but God onely heerein is most liberall. Turne therfore thy praiers vnto him, and cast thy heart vpon his kindnesse, who is the true quietnes & consola­tion.

Seeke vnto thy Sauiour Christ, as the doue sought vnto the Arke of Noah Gen. 8. 9. 7.. But hang not vppon this worlde, as the rauen hanged vppon carion. The doue founde no rest vntill she returned vnto the Arke a­gaine.

If thou wouldest inwardly be com­forted in thy soule, fly the outwarde consolation of the body. If thou hungrest after Christ, hee will fil thee with the bread of heauen.

Happy is he that setteh not his heart vpon any creature, but dedi­cateth [Page 223] himselfe, and al his works vnto the Lord.

One thing is needful vnto thee Luke. 10, 42.. Is it not better to ioine thy selfe to one than to many? Let others seeke if they wil, varietie of things external, seeke thou that one thinge which is spiritual, and with that be content. Of one al thinges proceede, and not that one thing of many.

By seeking these visible thinges, while thou thinkest to finde rest in them, thou forgoest the things which are truely good; & if thou turne thy selfe vnto transitory goods thou shalt leese, trust vnto it, the good thinges in deede, and finde thy selfe incom­bred in many troubles: but if vnto God the soueraigne good thou turne thy selfe, then shalt thou in him finde quietnesse, [...]nd a plentifull heape of all good thinges.

Seeke the water of life to refresh thy soule whithall at the fountaine which by no possibe meanes can bee dried vp. For better is one dropp of heauenly consolation, than all the floudes, and streames of worldly pleasures.

The men of this world they seeke [Page 224] for quietnesse in thinges that bee out of quiet; and for continuance in things transitory. Let them therefore take to themselues the dignities of the world; but let it be as a shielde vnto thee to make recourse vnto God and in him to repose al thy trust and con­fidence.

CHAP. 34.
The comfort of this world, as they are not true, so neither be they of continuance.

I Haue seene the wicked strong & spreading him selfe like a green bay tree. Yet he passeth away, and loe hee was gone, and I sought him, but he could not be founde, saith Dauid Psal. 37, 35. 36

The righteous haue been counted for dead in this worlde, like the tree [...] in winter, whose vertue remaineth hidden in the rootes. Therefore in the sight of the world they seemed fruitelesse, and good for nothing. but the sommer being come, their vertue flourisheth, and then will they shewe [Page 225] themselues in their glorious array, The floures appeare in the earth, so shall the iust say, when gloriously shining as the Sunne, they shalbee presented before the God of hea­uen.

Trust not the greene and goodly hew of this worldly vanity, which soone vanisheth away Iam 4, 1, 4, loue not the world, which thou seest to passe away so swiftly.

Salomon saith Pro. 10 25 As the whirl wind passeth so is the wicked no more.

As a thunderclap which maketh a great noyse in the ayre, and as a sud­den shower of raine which soone passeth away, and by and by the day is cleare again: such is all the pomp and show of this world, it no sooner commeth, but it is gone again.

Loue the life which is eternall, which enioying thou shalt neuer tast death.

If thou art in loue with this life o­pen to so many troubles, me thinkes thou shouldest much more desire that life where all manner of rest, and felicitie is in most abundant wise.

In this world thou art a pilgrime; therfore labour with might & main [Page 226] to come vnto the possession of the celestiall countrie.

All thinges that are seene in this world, they fade away like the sha­dow. A foolish part then thou shalt play, if rather thou haddest to perish with the transitorie worlde, than to flourish for euermore with ioy in the world to come.

The paine which thou takest here to defer death, and to prolong this life of thine, thou mayest doe well to bestow, though it were to the losse of this present life, for the attaine­ment of that happy life in the other world.

CHAP. 15
The disquietnes which the men of this worlde doe feele it is great and wonderfull.

BEcause your fathers haue forsaken mee, sayeth the Lord, &c ye shall serue ether Gods day and night Ier. 1 [...] 11 13..

He that serueth the [Page 227] worlde he goeth continually with a troubled minde, & is like the wheele of a clocke, which neuer standeth quiet, being distracted with continu­all cares, and anguish of the heart.

The worlde will neuer suffer thee to be quiet a whit, if thou followe thine appetite being depressed with the waight of worldly loue, depen­ding on thine owne will This it is which turneth those wheeles, this is it which doth vexe thee inwardly so much, this is it which taketh all sleepe from thine eyes, and causeth thee to turne still in a perpetual motion. For what is more troublesome, than for a man to be subiect to his owne affections. Who can promise him­selfe any rest at all in the affaires of this world, which are so s [...]biect [...]o continual alteration? Great st [...]e was there betweene the heardmen of Lot, and the heardmen of Abraham, which debate arose through the ri­ches which they had, Gen. 13 6 it was so greate that they coulde not dwell toge­ther.

One of the great plagues where­with Egypt was afflicted, was the li­tle busie flies Exod. 8. 24 whose properties are [...] [Page 230] and of God, which willingly refused the land of promise for the liking they tooke of Gilead, because it was an apt place for cattel Num. 32. 1 2. &c..

Last of all, nener thinke to finde quietnesse in that place where all thinges are full of confusion and al­teration. The worldly men them­selues they rest all amazed, and know not what they doe, nor whether they intend to go, no more then did the builders of the tower of Babell Gen [...]. 3. 4. &c,.

CHAP. 16.
There is more sorrow than comfort in the pleasures of this world.

HE will not suffer mee to take my breath, but filleth me with bitternes, saieth Iob Iob 9, [...].

You cannot in the worlde haue any perfect ioy, and comfort where all things be repleni­shed with bitternes and sorrow.

Marke I pray you vnder the goodly showe of sweetenesse, what gall of pleasure, what paine doeth [Page 231] lurke. Consider the paine and vexa­tion that doth accompanie sinne.

Vices do adorne and set out them­selues after the brauest manner, be­ing in deede most filthie: but vertue though ragged and torne, is marue­lous louely.

Let not the pleasures of this world deceaue thee, seeing within they are so full of gal and bitternesse.

In that great glorie of his transfi­guration, Christ he spake of his death and passion Mat. 17 9; whereby thou maiest obserue that euen the chiefest com­fort of this worlde hath some affli­ction.

If the world being al full of bitter­nesse, be yet so loued and made of; how woulde men esteeme of the same, were it all sweete, and voide [...]f troubles; But God he hath so tem­pered sorrowe with pleasure of the worlde, to the end that man with all possible speed might aspire vnto the ioies of heauen.

Haman, that so hunted after the glorie of this worlde, he was ioyfull and had a merrie heart, because hee was inuited vnto the banquet which Ester had prepared for the king Esther 5 9 10:

[Page 234] MIne heart panteth, my strength faileth me & the light of mine eyes e­uen they are not mine owne, saith the Prophet of himselfe psal: 38, 20.

Surely I may say thou art blinde, if thou seest not the miseries that thou art in, which seruest the worlde.

As the Hauke could neuer be kept quiet vpon the pearch, except his eyes were couered with an hoode▪ so thou couldest neuer endure the mi­serable bondage of the world, except thine eyes were blinded that thou couldest not see.

How were it possible that thine heart should bee so fixed vpon earth­ly thinges, but that thou seest not the vanity of them? But for that thou art blinde, thou art a bond man: o­pen thine eyes therefore, I pray thee, that thou maiest perceiue the misera­ble condition which thou doest endure.

The dung of the sparowes which fell vpon the eyes of Tobit, as he was a sleep, bereft him of his eye sight Tob. 2 10 The Apostle doth iudge all things of the world, to bee but dung Phil 3. 8: and [Page 235] experience teacheth vs, that they haue the quality to make men blind, as had the dung of Tobits Spar­rowes.

The property of the swallow is to sing sweetly in the beginning of sommer, but suddenly afterwarde shee becommeth both blind, & mute. The propertie of the worlde also is first with a short and sweet harmo­ny to bring men a sleepe, and after to make them blind, that they may not see the vanities of the same.

Men of this world they lacke eyes to see the light of God. and of those good thinges which they forgoe. They are like vnto Eli the Priest, whose eyes were so dimme that hee could not see the Lampe of God 1 Sam, 3 2, which hung continually burning in the Temple.

And though worldly men doe seeme wise, and of sound iudgement, yet is it not so in truth, but towardes worldly matters, otherwise as touch­ing things of the spirite, they haue no sight at all, but are as blinde as Moles.

Fall not from sinne vnto sinne, as a blinde man. The Prophet Zepha­niah [Page 236] speaking of worldly men doeth say Zeph. 1 27, They shall walke like blind men, because they haue sinned against the Lord▪ And our Sauiour Christ Iohn 12. 25 walk while ye haue light, least the darkenesse come vpon you. For when sinners doe walke in the darkenes of their igno­rance what maruell though misera­blie they stumble, and take a fall? The eyes of worldly men they are ta­ken easily with certaine imaginarie profites and affections of their own toward the world, and they are made blinde therewith, euen as the Egyp­tians vpon whome God brought such a darkenes, that no man saw another, neither rose vp from the place where he was for three dayes together Exod. 20 23. If thou couldest haue a sight of the miseries thou artin, questionles thou couldest not stand still so securely af­ter that Egyptian manner, as thou doest. But blindnesse hath ouerta­ken thee, blinded thou art with the loue of this glittering vaine [...] glori­ous world, like the Beare which be­cōmeth blind if it behold the bright­nes of a burning bason.

Had not the world beene blind, S. Iohn had not said Iohn 1 10, The world knew [Page 237] him not meaning Iesus Christ. And no maruell hauing their eyes so full of earth. They haue wandred as blinde men in the stre [...]tes▪ sayeth the prophet Ieremiah L [...]men, [...] 14, of worldly minded men, which are so blinde that they suffer themselues to bee led about euen of the blinde vnto the example of wic­kednes.

They which are bodily blinde in deed, they know yet that they are blinde, but none are so wretchedly blind as the men of this world, while they haue them in derision which vse the sight of their eyes.

The Lord said vnto the sinnefull Pharisies Iohn 9 41, Now ye say, we s [...]e there­fore your sinne remaineth: and being so blind, that they thinke all others blind sauing themselues, and such as they be, therefore their impietie is the greater, as was that of the seuenty Ancients, of whom Ezechiel speaketh from the mouth of the Lord Ezek. [...] 1 [...] 12.

Beware therefore of such a blinde­nesse, that thou fall into absurde and intollerable errors to the dishonour of God.

CHAP. 18▪
Great is the sorrow which worldlings doe feele, when they must eyther leaue this world, or go vnto hell torments.

THE labour of the foolish doth wearie him, sayeth Salomon Eccles. 10 15.

When death once approacheth then will it grieue a worldling to leaue this world, for no man can leaue that hee loueth, without much griefe.

That which the world loueth, it getteth with great labour, it keepeth with great feare, it leaueth with great sorrow.

In the Reuelation it is written that They shall haue no rest day nor night, which worship the beast and his image, Reuel. 14 15 no more shall they that worship their beastly appetites and affections.

Terrible will that houre be, when the body of a worldly man brought vp deliciously, shalbe separated from the soule, to bee deuoured speedilie afterwarde of wormes. It will be a [Page 239] greiuous thing for the riche man to depart from his riches and estima­tion in the worlde, which so inordi­nately he loued.

The horses of great men goe trap­ped richly all the daie, with manie seruing men attending vpon them, but when they come vnto the stable at night, or to the ende of their iour­ney, all their glorious furniture is ta­ken from them, and nothing there continueth with them but spurgals, bruzes, and wearinesse. In like sort the rich, and great men of the world they are woondered at so longe as they are iourneying in this life, but when they come vnto their graue, euen the end of their iourney, their glorie leaueth them, and nothing els do they beare awaie but woundes, vices, and wickednesse.

Kinges and Princes also are not like to carrie awaie their go [...]de, or their siluer from hence, but onely the faultes which they haue com­mitted while they were of aucto­ritie▪

Consider therefore how irksome it will be for a worldly minded man to leaue this life which he loueth. [...] [Page 242] world which is so forgetful, and vn­thankeful.

Vnlesse thou iudge of the worlde as it is, thou art not meet for to meete Christ. Therfore our Sauiour he cal­leth such vnto him not as thinke the yoake of this world to bee sweet, but which deeme it greeuous and bur­densome.

The world vseth to giue after a short pleasure euerlasting torments: but God for a little paines for his sake giueth ioyes that shall haue no end.

Marie Magdalene that holy woman she in her troubles resorted vnto Christ in the house of the Pharisei, & obtained remission of her sinnes Luke 7 37. &c. 43.; but desperate Iudas in troubles fly­ing vnto the comfort of the worlde, did hang himselfe Matt. 27, 3. 5, and so [...]el hee head-long into hel, insomuch that she truly repenting shewed her selfe wise, but he despairing of Gods mercy pro­ued extreemely foolish.

Is it not better then to serue God, and so to enioy eternall blisse, than to serue this corruptible worlde, and after to be tormented for euer with the Deuil and his Angels Mat. 25. 41? Surely it is better in this life to want a little [Page 243] short pleasure than with the same to be tumbled hedlong into hel: better is it to liue obediently according to the lawe of God, than wickedly to serue the worlde, which by certaine coloured things, which it calleth good snarleth and seeketh thine vtter ouer­throwe.

At that same rigorous passage of thine out of this world by death, whē al thinges wherein thou puttest thy trust shal see [...]e in thine [...]ies to bee but dirt and dung, how then wil thy former folly, thinkest thou, grieue thee at thine heart? Marke I pray you, what a notable reward the world, the Diuel, and the flesh do promise vnto you, euen such a reward, as if thou haue it thou canst not haue the reward of heauen.

What shalt thou reape of the flesh but corrupti [...], as S. Paul doth say Gal. 6. 8? What shalt thou receiue of the deuil, but intolerable torm [...] ̄tes Mat. 25, 41 [...] ▪ What of the world, but speedy forgetfulnesse? They promise largely these tyrantes, but they performe slowly.

No man did euer yet serue the worlde, but he was sorry for so doing at one time or other. It would conti­nually [Page 244] be serued, and yet for all the seruice done, it maketh his seruants either for hunger to starue, or else with strips to be thrust naked out of doors Luke 15, 13, 14.. In a word looke for no recom­pence of the world, besides griefe and anguish of heart.

No man that wise is, will enter in­to seruice with an other man except first he doe knowe what wages hee shall haue for his paines: but with these tyrantes, whom I haue named, no couenant is to bee entered into because they will promise much, and performe nothing that good is. But if thou wilt serue Christ though thou suffer troubles, yet in the midst of them thou shalt bee sure to finde consolation both inwarde and aeter­nall.

Man that is borne of a woman, is but of short continuance Iob. 14. 1.. The paines of good men are quickly gon; but the sorrowes of the wicked shall euermore endure.

Better were it for thee by obedi­ence, to go into the fire of affliction, than after thy pleasures of the worlde to bee damned for euer. Let not thy laboures dismay thee, which haue an [Page 245] ende with thy life Reuel. 14 13.; but feare those troubles which when thy life hath an ende, do beg [...]n [...]e, and shall neuer come to an ende. From those paines neither friendes shal deliuer, neither riches nor any friendship of man shal saue thee.

The world it shal haue an ende 1. pet 4. 7 2 Pet 3, 12. 13, but God 1 Tim. 1 17 and his seruantes shall endure for euer Reuel, 21, 4,.

Trust not in the world, for it plaieth the hangman with thee, which first conducteth thee by the faire greene way of his false consolations, and af­ter with all possible speede thrusteth thee downe to hel. Doe you not see what a good recompēce you receaue for al your seruice?

CHAP. 6
Soone are they forgotten, and ouerthrowe which giue themselues to serue the world.

I Haue seene the wicked strong, and spreding him­selfe like a baie tree, yet he passed away, and loe he was gone, and I sought [Page 246] him, but he could not be found Psal [...]37, 35 39

The worlde doth highly now and thē aduaunce them which serue it, s Gen. 1. 27 but they haue no sooner tasted the plea­sures of the same, but it leaueth them comfortlesse.

This knewe the Prophet Baruch right wel, when crying out, he said Bar. 3, 16 Where are the Princes of the heathē & such at ruled the beasts vpon the earth? They that had their pastime with the fouls of the heauen, 17. that hoarded vp sil­uer & gold, wherin men trust, 18 & make none end of their gathering? For they that coyned siluer, and were so careful of their work & whose inuentiō had none ende are come to naught, 19. and gon down to h [...]l & other men are come vp in their steades.

Soone passed the glory of this worlde from them, euen as in a mo­ment. What brought their great pro­motion in the world vnto them, but a miserable death, and infamous ruine?

The glory of the worlde it passeth soone away, the goodes thereof are like floures that soone doe vade, to which small trust is to be giuen, for they will sooner be gone, than you [Page 247] would thinke.

If thou be exalted one high, take heede thou be not throwen downe againe, as the hangmā vseth to deale with condemned persons. Know you not how the worlde dealeth so with such as it doeth aduance?

That great whore af Babylon, spo­ken of in the Reuelation of S. Iohn, vaunted her selfe exceedingly of her soueraigne prosperitie in the worlde, but when shee thought her selfe most sane, she tooke a shamefnll fa [...] Reuel 18. 2. 3. &c..

That couetous rich man also, as we read in the Gospel after S Luke Luke 12. 17 18. &c., he gloried immoderatly in his riches; but straight away God said vn­to him, O foole, this night will they fetch away thy soule from thee: 20. then whose shal those things be which thou hast pro­uided?

The children of Israel were scatte­red abroad throughout al the lande of Egypt, for to gather stubble in the stee [...]e of strawe Ex. 5. 1 [...]. (Al men do seek for riches, al men are obedient to mony and in this respect no friende is known), 14. and after they had sought about they were well dribasted for their labour [...] [Page 250] so done they might bee throwne out of that ioyfull paradise Gen. 311 2, &c, euen as the prophet Ieremy doeth say Lamen, 3 52, Mine enemies chased me sore like a bird without cause.

Worldly pleasures, great promoti­ons what are they, but a baite ma­ny times laied by the Deuill, or his instrumentes, to bring vs into his snares?

When the world doth make much of thee, then doth it hunt after thy soule, vnlesse thou take the better heed, thou wilt soone be taken with the deceipts of the same.

Contrarily, God when he inuiteth vs, he seeketh our welfare. And al­though his call is very sweet & kind, yet heard is it not many times, be­cause the loue of the word shutteth the gates against him. And seeing that great is the sture and noyse in the soule of a sinner, maruell it is not if the knocke of the Lord bee not heard within. The spiritual crying is the earnest desire of the soule, and the godly pra [...]r vttered with zeale, & strength of the mind.

Moses prayed and though his lips went not at all, yet the Lorde saide [Page 251] vnto him Exod. 14 15, Wherfore criest thou vn­to me Hannah the mother of Samuel, she praied vnto the Lord, yet did her lippes onely moue, her voice, was not heard 1 Sam. 1 13 Lord thou hast heard the de­sire of the poore, thou preparest their heart thou ben [...]est t [...]ine eare to them, saith Dauid psal. 10 17.

Great is the noyse and cry among them that giue themselues to the matters of this world; the desires of promotion they alwaies make a foule sturre: and therefore no maruell if the noyse of God bee not hearde in an house so ful, and so oppres [...]ed with disordered appetites. which can ne­uer be satisfied, according to that of Horace. The more they drinke, the dri­er they are. For the thirst of co­uetousnes is neuer quenched.

Content thy selfe with that thou hast, considering both the shortnesse of this present life, & the poor estate of Iesus Christ, this will cause thee to keep all the vnquiet appetites of thy mind in peace and tranquility.

Driue from thine heart the loue of this world, & so with I [...]b thou maist say Iob 14 15 Thou shalt call me, and I will aunswere thee.

CHAP. 22.
The wicked are made of, but the godly are persecuted in the world.

IF ye were of the worlde, the world would loue his own, but because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth you, saith the Lord Iob. 15 19.

It is no new thing that the wicked do persecute the good, and worldly men the seruantes of Christ. For so persecuted was Abel of Caine Gen 4. 8, Isaac of Ismael Gen. 21 9 G [...]l. 4. 29, Iakob of Esau Geu. 27 [...] 41, Ioseph of his brethren Gen. 37. 4. 5. &c., Anna of Peninnah 1. Sam. 1. 6 7 Dauid of Saul 1. Sam. 18. 9. 11. &c. 1 Sam. 18. 2 10 11. &c., He­lias of Iezabel 1 K. 19. 2.

The vertuous life of the children of God, being a secrete reprehensi­on of the wicked behauior of vngod­lie persons, what maruaile if the wic­ked through [...]atted doe pursue the good?

The saintes in this worlde may not vnfithe be compared vnto babes [Page 253] dead borne, who bee readie to be borne away, and buried so soone as they are borne: but the vngodly are like those children which come into the world aliue, and therefore it is a place for them to liue and deale in.

The theeues which breake by night into a house to robbe, they will first afore other things put out the light, that they bee not discried; so deale wicked men with the godly, who are the light of the world Mat. 5. 14. For eu [...]ry man that euill doeth, hateth the light Ioh. 3. 20.

Dauid through spirituall ioy leaped and danced before the Arke of God, and Michal Saules daughter despised him in her heart for so doing 2 Sam. 6 16. It is the custome of naughty persons to scorne at the actions of well dispo­sed men.

So wickedly were the people, inha­biting within the land of Iudah, giuen that they were so farre from building the temple of the Lorde according to the expresse commaundement of King Darius, that they hindered that good worke, and discouraged such as set their handes therunto Ezra 4. 4. Euen so doe the men of the worlde [Page 254] at this day, they will neither doe that which good is themselues, nor fur­ther them that would▪ but so much as in them lieth, hinder all good acti­ons and enterprises▪ But the true and godly Israelites were not discouraged for all this, but went forward in the businesse of the Lord, They did the worke with one hand, and with the other helde the sword N [...]hem 4 17. This example may teach thee not to giue ouer a good worke for the malice of il men, but to pr [...]ceede in the race of true religion, and in the exercise of vertue: defend thy selfe in patience against thine aduersaries whosoeuer they be.

It is an argument that thou art not good, if thou canst not quietly put vp il; patience, my friend, it will doe thee no hurt, but it maketh greatlie for thy commendati [...]n. For as it re­doun [...]eth to thy discredite, when thou art extolled of the wicked, so it is to thy great prayse when the vn­godly, and none else, cannot abide thee.

Then is our life commendable, when it is discommended of ill men; and they are to bee praysed, which [Page 255] vile persons dispraise.

It is no reproch at al vnto the light that the Battes and Owles cannot away therewith. Yee are the children of the light, sayeth the Apostle to all good christians 1. Thes. 5 5 What communi­on hath light with darkenes 2 Cor. 6▪ 14, know­ledge is contemned of the ignorant▪ and fooles despise wisedome and instru­ction Pro. 1. 7. Therefore let not the childrē of the light be grieued, though they be hated and persecuted of the sons of darkenes.

If blind men iudge amisse of co­lours, the blame is not to bee laid v­pon the colours which may be good and beautifull, but vpon the censurer which lacketh iudgement. To bee praysed of the vngodly, is to bee dis­praised and to bee dispraised of them it is hie commendation. So then to despise iniuries and reproaches, it is a signe of a minde that is rightlie noble.

He that is slow to anger, is better than the mighty man, and he that ru­leth his owne mind, is better than him that winneth a citie, saith Salomē Pro. 16 32.

Vertue it withereth without an ad­uersary.

[Page 258] True loue it is fixed in the bottom of vertue, and is tried by affliction. The patient man is the Lord of him­selfe.

He that knewe of what loue to vs [...] ­ward God sendeth tribulation, dout­lesse he would receaue it with a grate­full heart.

Aduersitíe it is the good gifte of God, sent of his maiestie to such as he liketh and loueth wel for the set­ting out of their soule.

A sicke man impatient, causeth a Physition to be rigorous, If thou chafe at the bitternesse of the medi­cine, thou doest but augment thy paine, but that which is taken with a willing minsd▪ it hurteth not.

The chiefest part of wisedome is patience, And yet maruell it is, that rather thou haddest to abide without God, than to suffer somewhat. If thou desirest health, neuer wrest the rasor out of the Chyrurgions hand. Flie not the troubles which make for the welfare of thy soule, abide aduersity, if thou desirest health.

The Apostle saith Rom. 12. 14, Blesse them which persecute you Blesse ( [...]say) and curse not, And again 1 Cor. [...] 13 12 ▪ Wee are euill [Page 259] spoken of and we pray, we are persecu­ted, and we suffer it.

Saile thou with a contrary wind, as Christ sayled vpon the crosse, whē hee praied for his enemies Luke 23. 34, & did good to his very persecutors.

As for the wicked they suffer also much persecution and troubles, be­cause the pleasure of God is, that of the torments of hell, they shoulde haue some taste in this present worlde.

If thou see a man to bee grieuou­sly offended for the affliction that is laide vpon him, assure thy sel [...]e, it is a signe of his farther troubles in the time to come. But if he thank God for the same, then know againe that his defects shall bee put away, and his rewarde shall be very great. The chosen and elect people of God, they are patient in troubles.

A most acceptable sacrifice vnto God is patience in aduersity & tri­bulation. Be therefore of a patient minde: if thou be sad to day, thou shalt be glad to morrow, if troubled to day, thou shalt bee comforted the next day.

Bridle thine anger, and lay a bitte [Page 260] vpon thy tongue, for breaking o [...] into intemperate speech.

Take not aduersity too greeuou­sly, and drowne not thy selfe in a li­tle water.

When thou hast humbled thy bo­die with fasting, releiued the poors by thy liberalitie, and showen other fruites of a penitent soule, little shall all this profite thee afore God, [...] thou be carried away with the vaine prayses of men.

Patience is like a treasure hid in the field, where patience is, there is silence, but the impatient man trou­bleth many with his wordes.

He that can bridle his tongue is a prudent man, and worthy all prayse, and the more thou dost sacrifice thine heart vnto God, the more acceptable shalt thou be in his sight.

Haue thou patience therefore, & assure thy selfe that all things shalbee remedied in time▪

To conclude, Be thou faithful vnto the death, and I will giue thee the crown of life, sayeth the Lord Reue 2. 10..

CHAP. 24.
The world is not to be accounted of.

FLie out of the middest of Babel, saith God Ier. 51. 6.,

The worlde is [...]ul of confusion; there little order is, but exceeding horror, there golde is more esteemed than vertue, and tran­sitorie things preferred afore spiri­tuall riches.

So full of confusion is the worlde that it exalteth the wicked and casteth downe the good.

The world promoteth Iudas, but keepeth backe the vertuous from preferment.

He that well considereth the con­fusion and disorder of the world, will neuer set his heart thereupon.

The pleasures and comfortes of the worlde they bee more noysome than the waters of Ierico 2 K. 2▪ 19., & more changeable than the moone. Hardly shalt thou go forward in the way of godlines liuing in the same.

[Page 262] Abraham looking toward Sodom, and Gomorah, and toward all the lande of the plaine, sawe the smoke of the lande mounting vpp as the smoke of a furnace Gen. 19 [...] [...]8 And hee that looketh into the world aduisedly, shal finde from thence the smoke of pride and vanitie, and the flame of disordi­nate concupiscence to arise.

Holy and good men the nearer that they drawe vnto death, the more earnest they bee about al good workes.

They which were to eat the Passeouer did first circumcise themselues, according to the commaundement of the Lord Exod. 12. 48. If thou circumcise not thine heart from the inordinate loue of this world, and the delightes of the same, looke not to haue anie taste of the spirituall comforts of the soule.

If thou haddest come lying vpon a low and moist flower, and one should tell thee, if thou remoue it not, it will [...]ot and putrifie, wouldest thou not, for the preseruation of the same▪ remoue it into some higher roome? But God himselfe in his worde hath warned thee not to laye [Page 263] [...]hine heart vpon the lowe and base thinges of this earth, but to place the same vpon hie and heauenly mat­ters Math 6 20 [...]. Tim. 6. 19 Col. 3, 1. 2, and yet wilt thou not har­ken vnto his wholesome counsaile.

CHAP. 25.
The world neuer kee­peth at a stay.

THou hast made the lande to tremble, and hast made it to gape, heale the breaches thereof, for it is shaken, sayeth the Prophet psal. 60, 2.

The very change of the worlde were there nothing besides, we [...]e sufficient to cause the same to break into splintes and peeces.

God himselfe, the master worke­man of al Gen. 1. 1 2. &c, doth tell thee how hea­uen and erth shall passe away Luke. 21. 33. And S. Iohn saith 1. Ioh. 2 17 The world passeth a­way, & the last thereof, [...]onors & va­nities do fal, and alter euery moment. Consider how great the chaunge is: The monarchy of the worlde began [...]irst with the Assyrians, from thence [Page 264] it came vnto the Persians, from the Persians vnto the Grecians, and from the Grecians vnto the Romaues, and from the Romanes it is nowe come vnto the Almans. Now if the Em­pire, which is the chiefest place of honor, hath so often been changed from one people to another nation, where can you finde in this worlde any thing that is of durance, and Perpetuetie?

As for riches, sensualitie, and such like, they are much more subiect to mutabilitie, and alteration.

Seeing therefore that the verie pillars of the worlde be so fraile, and totter, is it not a verie daungerous thing to liue in the worlde, subiect to such alteration and mutabilitie.

If the worlde, which in this sorte doth threaten a destruction, be so lo­ued; howe would it be liked were it stable, and of continuance; Howe were it possible for thee to flie there­from if it were louely, when thou doest embrace the same beeing so lothsome? How couldest thou but gather the flowers, seeing with thy fingers thou dost handle the thornes of the same.

[Page 265] Thou wilt still loue the worlde, which wil and doth leaue thee, whe­ther thou forsake it, or no.

Looke for no quietnesse heere, where▪ euerie moment there is alte­ration; neither loue a thing mouea­ble seeing thy selfe desirest to con­tinue, and not change at all.

The sailer whether hee will or no, must needes moue when the shippe moueth: al thinges in this world be moueable, and change; to daie they be, to morowe they be not, and as they change, so dost thou with them. What comfort therefore canst thou haue in such vnstable thinges?

The name whereby most fitlie al­mightie God is expressed, is, I am, Moses speaking of God saith Exod. 14., I am hath sent me vnto you.

God contiunally Is, but man altoge­ther is changeable, and hath no cer­taine being. And so are you to thinke of the world, of which you make so great an account.

Loue those thinges that bee and continue, and not the thinges which by reason of their often change doe come vnto nothing.

It is an il dwelling in the countrey [Page 266] which is subiect to often earth quakes: bestowe not cost vpon that grounde which is not firme, but vppon that foundation which will continue. Let all thy care bee to haue a mansion place in heauen, which is a place of safetie, and blessed quietnesse.

The winde of flattery which is in­cluded within the bowels of the earth (which bee the pallaces of prin­ces, and houses of great men) when it seeketh to breake out, and to ascend to honour and hye promotion, it is the cause of great earthquakes in the world. Seeke not to dwell in so daungerous a place, neither make friendes, to serue in the pallaces of great men, where continuall earth­quakes bee, by reason of the great windes of ambition that bee there kept vnder, and hid with the cloake of hypocrysie, which breaking out at the last, doe cause great disorders, and troubles in a land, and country.

Daily, if thou marke, thou shalt heare of innouations in the world.

Daily some of rich, become poore; and of poore, bee made rich. If fortune to day doe smile, shee will frowne to morrowe.

[Page 267] In the morning the sunne shineth most comfortably, and within an houre or two commeth a storme and tempest. This sheweth that in the world nothing is of long continuance. Pleasure is no sooner come, but straight-way entreth sorrow and dis­quietnesse.

The mutabilitie that is in the world, is by nothing better expres­sed than by the vsage, and handling of our Sauiour Christ, who was ho­nored with all ioy of the Iewes at one time Ioh. 6. 15., at another forsaken of thē Ioh. 6. 66, at one time was welcommed in the waie with gree [...]e bowes Matt. 21. 8. Mar. [...]1. 18, at ano­ther was scourged with drie rodes Mat. 27. 26., at one time they strewed their gar­mentes before him in the way Mat. 2 [...]. Ma [...]. 11. 8., at another by and by they spoiled him of his raiment Mat. 27 28., whipped Matt. 27. 26▪, and cru­cified him Matt. 27▪ 25. Luk. 23. 21 23, at one time they cried Blessed is hee that commeth in the name of the Lord Mat. 21. 9 Mar. 11. 9, at another they called vppon p [...]late to hang him Matt. 27. 22., at one time hee entered into Ierusalem with great glory Mar. 11. 11 [...] ▪, at another hee came out of the same Ierusalem with great shame Ma [...]. 15. 20▪.

Perceiue you not hereby the sud­daine [Page 268] change, whereto the honours of the world are subiect? If now you laugh, looke by and by to weep.

Put therefore thy trust and confi­dence in God alone, which is thy true friend, and will not faile thee.

CHAP. 26▪
The smallest sinnes must be auoided.

FLie from sinne, as from a serpent, saith Ecclesia­sticus Eccles. 21. 2.

The friendshippe of the worlde dooth so wound the conscience, that not in a small thing are you to conform your selfe after the same.

Whatsoeuer is in the world, it is full of wickednes and sinne, which though it be but small yet is it to be shunned.

Ecclesiasticus hee likeneth sinne vnto a serpent, which though it bee but a little one, yet wil not man abid it.

The Prophet Isaiah doth say Isa. 14. 29., Out of the Serpents roote doeth come a [Page 269] cockatrise. That fearefull cockatrise doth proceed from the small serpent, which is alwaies verified when the great sinne doth arise out of a little offence.

Assuredly if thou take not heede of smal, thou wilt fall into great and greeuous sinnes. Vnlesse thou fly the serpent thou shalt light vpon the Cockatrise.

If thou stop not a small cliffe in a ship, where throug the water cōmeth, so much by little and litle wil enter as in the end wil ouerwhelme & drowne both the ship and thee. So small incō ­ueniences are to be fled, least greate perils doe ensue.

Seuer thy selfe from all vnnecessary busines of the worlde, from toying and idlenesse, least thou leese thy zeale and fall into greater discommodities, which though they seeme but small, yet being multiplied may ouerthrowe thee.

Kil thine enemy, sinne I meane, when hee is yet but little, for when hee is growen vp to his full bigge­nesse, for sparing him, he wil murther thee.

It is the part of a wise man to feare [Page 270] his enimie, bee hee neuer so weake. Take example here of from Kaine▪ who because he shunned not the griefe of minde conceiued from the good of his brother, hee ioyned afterwarde to his enuy, malice, whereby hee committed murther; after that fel in­to heresie, supposing that God saw not what hee had done; and after that vtterly despaired of all mercy from Gods hand Cen. 4. 5. &c..

One deep calleth another deepe, & one sinne draweth easely another sinn that is greater. Bee not therefore negligent in looking well to auoide euen the smalest offence.

Thou hast neede to bee very cir­cumspect and vigilant liuing in such a daungerous world. Men vnprouided, bee easily ouercome.

Thou must flye from euery euill custome, as from the pestilence, for death is at the doors, and will enter straight if thou let open to his messen­ger.

One of the plagues of Egypt was of small yee Ex. [...]. 17., which suck the bloud; and after them followed great swarmes of flies which cruelly vexed both Pharao and all his people Ex. 8▪ 24.. After the [Page 271] lesse plague came still the greater, and after a smal a greater tētation follow­eth.

Ecclesiasticus doth say Eccle, 19. 1▪, Hee that cōtemneth smal thinges shal fal by little and little. Yea the lesser thou takest them to be, the greater they are.

Listen to the Apostle Paul Cor. 10. 7 Bee yee not idolaters as were some of them, as it is written, The people sate downe to eat and drinke, and rose-vp to play. Because they did not auoide bibbing & plea­sure they fel to adore idols in steede of the liuing God.

To bee short therefore, shunne all whatsoeuer it bee, that may drawe thee on vnto the euill way, I meane of per­dition; and remember that he which regardeth not his enimie maie quick­ly bee destroyed.

CHAP. 27.
Euill company must be taken heede of.

HE that tucheth pitch shal be defiled with it; and hee that is familiar with the proude, shalbe like vnto him, saith a wise man Ecce. 13. 1.

[Page 272] Of il companie, il behauiour is gotten.

If thou wilt be the good seruant of Iesus Christ, fly the societie of wicked men.

Many are the ministers of Sathan, sent by him into the worlde, for the destruction of the good.

More hurt do men by naughtie ex­amples of life, than do theeeues and murtherers by their cursed actions. For theeues do spoile men of theire earthly riche; and murtherers do but kil the body, which is mortall: but il examples take away the spirituall treasure, and slay the soule, the most pretious part of man.

By howe much the soule is more noble than the bodie, by so much the more pestilent are they which are ill mannered, than they which are infect­ed with the plague.

The companie of naughtie packs is to be shunned, euen as the pesti­lence: for easilie will one imitate that euill which he seeth donne immediat­lie before his face.

God he gaue the Israelites a straight commaundement that they should make no marriages with the Gen­tiles [Page 273] whome they had cast out, lea [...]t they learned and followed theire wi­cked trades of life Deut. 7. 3. 4. Exod. 34. 16..

The sonnes of Seth, which represen­ted the children of God, because they tooke vnto them the daughters of me they proued so il, that God by a huge water drowned al the worlde [...]en. 6. 2., sa­uing but a very few.

The holy Prophet whom GOD sent into Samaria, was slaine of a Li­on, by the way as he rode 1. K. 1 [...]. 2, because he did eate and drinke with a lying Prophet contrary to the commande­ment of God.

Iohoshaphat that good king of Isra­el, beeing in company with wicked Ahab, was wel neere slaine for his la­bor 1. K. 22. [...]2. 2 Chro. 18 [...]1., & was greatly rebuked for the same by the prophet of God Ch [...]o [...]. 19. Vices be sooner learned than vertues, and therfore take heede of wicked com­pany, for it is infectious.

The Iewes, which were the chosen people of God, because they com­panied with the Gentiles, they were reproued by Isaiah the prophet when he saide Isa. 1. 22▪ The siluer is become drosse, their wine is mixt with water. Now as wine mingled with water doeth [Page 274] leese much of the force: so a good man through vsing wicked company doth leese much of his goodnesse, and waxeth cold in matters of God.

And as wine delayed, though it leese not all it strength, yet looseth his colour: so if thou delight in wicked company, thou shalt loose the good opinion that men conceiued of thee. For such as a mans companion is, such is himselfe taken to be.

If thou wouldest know thi'nclina­tion of a man, marke the men with whom he is familiar. For like will to like, as the saying is. This made Eli­hu to reprehend Iob, euen for that he went in the company of them that wrought iniquitie, and walked with wicked men. Iob. 34. 8.

It is a great signe that he is nought, which keepeth companie continu­ally with such as bee nought. To bee good among wicked persons is as ea­sie a matter as to swimme against the streame. Yea it is verie hard among sinners to liue without committing sinne.

There bee fewe that liued as Lot did in the middest of Sodome, whom God by his Angel plucked-out of [Page 275] that citie, that hee might not perish with the wicked. Gen. 19. 16

S. Paul magnified the Philippians, because in the middest of a naughty and crooked nation, they shined as lights in the world. Phil. 2. 15 The Church is commended which flourisheth, as the lillie among thornes. Sal. 5. 2. 2. It is a ve­ry hard matter for the tender and delicate lillie to saue her selfe whole amonge the sharpe and piercing thornes.

God saith to his Prophet Ezekiel Ezek. [...]. 6 And thou sonne of man, feare them not, neither be afraid of their words, althogh rebels and thornes be with thee, & thou remainest with Scorpions.

If it be so hard a thing to leade a good life among euill men, it follow­eth that to enter into friendship with them it is very dangerous.

CHAP. 28.
The company of good men is to be fre­quented.

WIth the godly thou wilt shewe thy selfe godlie, and with the vpright man, thou wilt shew thy selfe vpright, saith the Prophet psal, 18, 25.

If thou vse the company of good men, though thou wot not either how, or how much thou profitest in vertue, yet thou shalt well perceiue in the ende that thou hast gonne for­warde.

Saul being among the Prophetes became himself a Prophet and did Prophesie 1. Sam. 10 10.

S. Peter when he was among the rest of the Godly Disciples confessed Christ to be the sonne of God Mat. 19▪ 19., but hauing left them, and being ioyned to the wicked in the house of Caiphas he denied him Matt. 26. 69, 70 &c., whom he confessed before.

If thou puttest dead coales among the coales that burne, they will soone bee on fire. If thou resortest to men that bee godly zealous, thy zeale will bee inflamed, though otherwise thou be cold.

It was well for Laban that Iaakob [...]oiorned in his house, for hee coulde [Page 277] say Gen. 30. [...]0, The litle that thou haddest bee [...]fore I came, is increased into a multi­tude, and the Lord hath blessed thee by my comming.

The Lord blessed the AEgyptians house for Iosephs sake; & the blessing of the Lord was vpon al that he had in the house, and in the field Gen. 39. 5..

For Iehosh [...]phats sake the Lorde by Elisha, his prophet, sent raine vp­on the hoste of wicked men 2. K. [...]. 14. 15. &c.. Moe examples there bee in the Scriptures which teach howe that wicked men are blessed many times for the sake of good men which liue amonge them.

Thomas the Apostle, beeing ab­sent from the rest of his sellow Apo­stles, beheld not Christ with them be­ing new [...]sen from the dead Ioan. 20. 24. 26. &c.. But afterward in company of the faithfull, himselfe come vnto faith.

On the day of Penticost where the Disciples were all with one ac­c [...]r [...]e in one place, the holy Ghost de [...]cended vppon them al to their ex­ceeding comfort Act. 2. 1. 2. &c. If thou abid with good men, thou shalt with them haue a part of the spirituall blessinges of the holy Ghost which with whole­some [Page 278] admonitions will with-drawe thee from euill workes, and adhort vnto a godly conuersation.

Forsomuch as ill wordes corrupt good māners, 1. Co. 15. 33. haue a regard vnto what company thou dost resort.

As necessary and as profitable as a good ayre and wholsome scituation is for the bodie: so necessary for the health of the soule is the company of the seruants of Christ. If then for the health of the body, thou shun­nest contagious places, why for the good of thy soule doest thou not flye the fellowship of the wicked, and ioyne thy selfe to the godly?

Flie therefore all wicked company, as from the fire of hell, and vse the familiaritie of good people, of whom more profite shall you receiue at the length, than at the first you would imagine.

CHAP. 29.
The world must be despised in no worldly re­spects.

WHosoeuer shall forsake houses, or brethren, or sisters, or father, or mo­ther, or wife or children or lands, for my Names sake, hee shall receiue an hundred folde more, and shal inherite euerlasting life, saith the Lord Mat. 19. 29

Many do forsake great possessions, which yet receiue no reward because they forsake not these thinges for Christ his sake, but seeke themselues, loue their owne glorie, and couet the praise of men.

The more thou louest God, the more acceptable is that whatsoeuer thou doest.

Though I feede the poore with all my goods and though I giue my bodie, that I be burned, and haue not loue, it pro­fiteth me nothing, saith the Apostle [...]. Co. 13. [...]

Study thou onely to please God, and let his loue onely mooue thee to serue him: contemne this world not hoping for any temporall commo­ditie.

God he praised Iob, 1. Iob. 2. [...]. and the Di­uel replied againe, Doth Iob feare God for nought? The Diuel he denied not the workes of Iob, but he argued vp-

[Page 282] In euery worke therefore let God be the cause, and ende of the same, if thou haue no purpose to worke in vaine.

CHAP. 30.
Death is to be had in continu­nual remembrance.

WHatsoeuer thou takest in hand remember the ende, and thou shalt ne­uer doe amisse, saieth a wise man Eccl. 7. 36

The remembrance of death, it auaileth much to make vs to contemne this world.

Hee will easily▪ despise all, which hath in minde that he shall die.

Vnto Adam and his wife did the Lord God make coates of skinnes and clothed them Gen. 3. 2 [...] that thereby they might haue in remembrance the sen­tence of death whereinto they were fallen through sinne.

Seeing thou with all mortall crea­tures art condemned to die the death, and art still going the right way vn­to the graue, thou oughtest to giue [Page 283] thy selfe vnto continuall mortifying of thy selfe.

It is a soueraigne medicine for to refraine thy sensual and wicked appe­tites, to haue death in remembrance, whereby the bodie shalbe turned in­to duste and ashes, and eaten vp of wormes.

The cogitation of death it throw­eth water as it were into the fornace of our burning desires to quench them.

Death is the clocke, by which wee set our life in order, and the memory thereof doth choake vp much of that loue that wee doe beare vnto the world.

As Daniel, by strawing of ashes in the flore, discouered by the print of the feete the deceipt of the false Priestes of Babylon Bel. & dra. vers. 14▪ so doe thou cast in thy memorie the ashes, where­into thou shalt one day bee conuer­ted, and thou shalt perceiue the de­ceiptes of the worlde, the subtilty of the Diuel, and the secrete tentations whereby the wicked spirits doe im­pugne thy soule.

O that these thinges were in thy minde, howe purely should the life [...] [Page 286] beleeue the things which dayly thou seest to happen before thy face.

Thinke that euery moment thou hearest that terrible trumpet resoun­ding in thine eares, Arise ye dead and come vnto iudgement.

The memorie of death in a good man it clenseth and purifieth all that passeth through it, as a strainer clen­seth all that liquor that is powred in­to it.

Driue not from thy mind the re­membrance of death, for it will de­taine thee greatly from reuenging in­iuries, and from following the vanities of this world, which as yet abide in thy minde: and study to get the Chri­stian virtues, which highly doe please God, and are profitable to man.

CHAP. 31.
The houre of death is vncertaine.

WAtch for yee knowe nei­ther the day, nor the houre, when the sonne of man will come, saith our Sauiour Mat. 25. [...]3.

[Page 287] Seeing death is so certaine, and the time thereof so vncertaine, we are continually to watch, and to thinke that euerie day shall bee the last.

Many doe builde houses, yet wot they not whether they shall inhabite them, or no▪ Many doe make prouisi­on against the yeere to come, which it may bee they shall neuer see. They giue themselues to this life, which is vncertaine; and ouerpasse the ca [...]e of death, which is most cer­taine.

Seeing then with such an earnest studie thou prouidest for vncertaine thinges, why prouidest thou not a­gainst death, which is of all most cer­taine? It is not good to leaue the cer­taine for the vncertaine.

Man kn [...]weth no [...] his time, sayeth the preacher Eccl. 9. 2 [...] but as the fishes which are taken in an euill net, and as the birdes that are caught in the snare, so are the children of men snared in the euil time, when it falleth vpon them suddenly.

Why tariest thou longer vpon pre­sent things?

If a King of speciall fauour should giue thee one of the cities of his [Page 288] stingdome, and should assigne thee a certaine houre to confirme his graunt, wouldest thou not with all studie and diligence endeauour that that houre should not bee ouerslipt? But now a farre more excellent and glorious city than any is in this world, euen the celestial Ierusalem is promi­sed vnto thee by the vnspeakeable magnificence of the King of Kinges. The time of this life is giuen thee to attaine therein this blessed citie. Leese not thy time therefore, omit not a good opportunitie, least thou leese that happinesse which thou so lon­gest for. The night commeth when no man can worke. Iohu. 9. 4.

No man hath an houre sure of his life. Therefore the time being so short, and the promises so ample, what a woonder is it that many can so idlely passe the time away in vani­ties and pastimes, as though they had yet an hundred yeeres moe assured them to liue, and looked for none other world after this life?

If for the getting of some tempo­ral good thing, thou art willing to breake thy sleepe, to refraine from meate, to absent thy selfe from many [Page 289] meetinges of pleasure, and that one­ly to finish which is in thine handes, least the occasion doe slip, and thou wottest not when to haue the like a­gaine: why doest thou not take the like occasion now giuen thee of God for the attaining of that life which shall endure for euer?

Those fiue foolish virgins, that suf­ [...]ered the time prae [...]ent unprofitably to passe-away, and presumed of the time to come, were deceiued of their vaine expectation Mat. 25. 10..

Disire not a long, but a good life; nor many, but good yeares. Ende­uor rather to liue well than long; and seeke not onely to haue a good-will, but adde thereunto good workes Many contenting themselues with a good intentes haue descended into the tormentes of hell.

Vncertaine is the houre of death, which is a thing that should stirre vs vp vnto more watchfulnesse in our calling

It were extreme foolishnesse for thee to liue in that state in which thou wouldest not that death should finde thee. And see [...]ing this may fall out euery houre, euen in reason it [Page 290] standeth thee vppon to liue well, for little doe you knowe the houre when death wil summon you to answere for your life before the iudgement seate of God.

CHAP. 32.
The houre of death is vnknow en because we should conti­nually prepare our selues to dye.

MAN that is borne of a woman is but of shorte continuance, and full of trouble Are not his dates determined? The num­ber of his monethes are with thee (O Lord): thou hast ap­pointed his boundes which hee cannot ouerpasse, saith Iob Iob. 14 1. 5.

The houre of death is vncertaine. neither know you what houre your master will call you vnto account Mat. 25 16.

Because the houre of death is vn­certaine wee should presume that our life may soone bee ended, and that the last houre is still at hande. And [Page 291] herein, as, in al other thinges the Lord God hath dealt most mercifully with vs, in keeping from our knowledge the houre of death, to the ende wee should liue with more purity of heart and soule.

As wee are sound at the houre of death, so shall wee be iudged; and for somuch as euery moment wee may dye, let vs liue in all innocencie, that when wee are to giue vp our account we may bee found good seruantes.

The more zealous should you bee in doing well, the more vncertaine you are when you shall forsake this world, whereunto continually you ought to be prepared.

If many now offend God hauing the houre of death hidden from their eies, what wicked [...]reches woulde they proue, if they knew of a certaine that their daies were many.

The vncertainety of the houre of death, it bridleth many from commit­ting sinne. who if they knew that they should liue many yeares, would wrap and defile themselues with most lothsome wickednesse. Againe, though the vncertainty of death re­clame not all men from their sinnes: [Page 292] yet maketh it many not to continue still, and perseuere in vngodlynesse.

If a man might knowe assuredly the houre of his death, yet is it plaine that hee could not know it, but vn­der one of these two conditions, to wit, either that hee should dye sud­denly, or else haue some certaine time after appointed and praefixed him to die in. Now if hee knew that his death were sudden, and so defer his repentance vntill then, it were a daungerous thing. For hardly can hee truely repent, which repenteth sud­denly. Againe, if hee knew his time of life to bee long, then it may bee thought he would take more liberty to sinne, putting-off the reformati­on of his wicked life vnto the last day. Both which are very daungerous and inconuenient for the saluation of man.

Therefore to deliuer thee from both these daungers, the all wise God hath so ordained that the houre of death should bee alwaies kept from thy knowledg, that suspecting death alwaies to bee nigh at hande, thou wouldest alwaies liue in the feare of God; and bee thankefull to [Page 293] his Maiesty for this so singuler bene­fite of concealing the houre of death, whereby as with a spurte he pricketh thee on to follow & practise the works of godlinesse,

Besides, God would not haue thee to know the houre of death, because thou shouldest learne to liue for the bene­fite of others, and not to thy selfe, For a publique benefite is alwaies to bee prefered afore a priuate.

Diddest thou knowe that quickly thou shouldest die many good workes thou wouldest leaue vndone, which might bee profitable to the common-weale; and thy study would bee of thine owne saluation, neglecting, with­out the more grace of God, the profite of thy neighbour.

Aud what more? If many did knowe beeing sicke that their sicknesse were not vnto death, surely neither would they hartely turne vnto the Lord by repentance, nor doe those workes which Christians are to doe. But now many lying greeuously in paine vp­on their bed, they turne vnto the Lord God knowing themselues neere vnto death, which questionlesse they woulde not doe, if they knewe they [Page 294] should liue still, and not die.

Last of all, euen for the preseruati­on of Christian peace and concorde among men, God would not haue vs aforehande to knowe the time of our departure out of this world. For did wee know that yet many yeeres wee should continue heare, there would follow, or bee nourished stil in vs, hatred, desire of reuenge, and such like sinnes; againe, did we know that very speedely wee should die, we should be euermore sad, and full of melancholy passions, and so be vncomfortable to our selues, and to all such as are about vs. All which doe violate the common peace, and fellowshippe of man.

Seeing therefore by this vncer­tainty of our life, God hath prouided so well for the benefite both of our selues, and of others, there is great cause why for the same, wee should thanke him, loue him, worshipe & adore him, & that onely & euer­more.

CHAP. 33.
The remembrance of death, is a goodly medicine a­gainst the feare of death.

THough a man liue ma­ny yeares, and in them all he reioyee, yet he shal remember tbe dayes of darknesse, saieth the Preacher Eccl. [...]. 8.

Death would be vanquished as he doth approch, if it were well thought vppon afore: neither is there any thing that from death better may de­fend thee, than after God the con­tinuall memory of the same.

A wise mans life is the meditation of death, and vnworthy is hee all comfort at the houre of death, which hath beene forgetfull of death in the daies of his life.

Death, though it seeme contrary to life, yet hath God appointed the same to bee a meane whereby to at­taine vnto life. And Christ hath made death so sweet for vs, that [Page 296] laying aside the name of death, it is become the iustrument of life, ina [...] much as thereby wee attaine vnto the true life in heauen, in such wise as that which before his glorious re­surrect on was very death, is nowe life, life, I say to the good, but a gate of eternall death vnto the wicked.

Death it is the ende when the valie­ant soulders receiue their pay, and the cowards are dimissed with shame, According to the diuerse liues of men a diuerse rewarde is giuen to men by death. If thou forget death, then will death forget thee.

It is the chiefest point of Philoso­phy to bee still occupied in the medi­tation of death.

The Niniuites hearing the sentence of death pronounced against them by Ionas the prophet, straight did hum­ble themselues before the Lord with harty repentance Ion. 3. 4. 5.. Seeing therfore the consideration of death did so change the mindes of those sinners, thou mayest percease the great profite that commeth to man by the same. If thou thinke of death as thou shouldest, tentatation cannot ouer­come thee.

[Page 297] Beware thou loue not life so im­moderately, that in the meane while thou put death out of thy minde: For then looke especially for to die, when thou desirest chiefely for to liue.

The remembrance of death ma­keth a man not to waxe proud in pro­speritie.

It is good to be ready to die before death come, and to expect with pa­tience the time that insueth after death.

When thou seest other men to die before thy face, thinke thy selfe also to hasten toward the graue, though thou maiest seeme to haue sure foo­ting on the earth.

When two shippes meete vpon the sea together, they that bee in the one shippe thinke the other doe saile ex­ceeding fast, and that themselues doe go but fa [...]re and easily, or rather stand still, although in truth one ship saileth so fast as the other.

Euen in like sort many that see other men dayly to die before their face, doe thinke themselues notwith­standing to be immortall, and that they doe abide stocke still, while o­thers [Page 298] doe goe on apace towardes death.

If death doe come vpon a suddaine and doe carrie any man away with him, neuer say that hee betrayeth a­ny man, since long afore hee hath proclaimed himselfe to be an open e­nemie of vs all. And it is an euident argument that he meaneth not to bee at truce with men, when euery day he killeth one or other.

It is thy part therefore to prepare thy selfe, and euery moment to looke for death, and to liue in the feare of God.

They which goe through the fields that bee [...]cuered with snowe, they knowe not their way, and while they thinke to enter into their lodging, they fall into some daungerous pit or place: Euen so the men which enioy all manner of prosperity (which as snowe taketh away a great part of the sight of men) while they thinke howe still they shall liue, they rush headlong vpon death, and come vnto destruction. No maruaile then that of rich they become poore; and from pleasure and pron [...]otion they come vnto anguish and plaine, For good [Page 225] reason is it, [...] at his death he should forget himselfe, which in his life would not remember God. And then can hee hardly thinke of his saluati­on being occupied with the deceiptful light of the worlde, vnlesse hee lay a­side first all hurtfull sticking about vi­sible things.

So ought a man to behold death, despising all the vanity, glorie, and worship of the world.

CHAP. 34.
Pride is horrible in the sight of God.

AL that is in the worlde, (as the lust of the flesh, the lust of the eyes, and the pride of lift) is not of the Father, but of the worlde, sayeth S. Iohn 1. Ioh. 2. [...]6,

By these three troupes of enemies doth the world oppugne thee. But of these the mightiest of all is pride; which is the originall of all sinne Eccl. 10. 14.

If thou purpose to approch neere vnto God, flie from pride, becaus [...] [Page 300] God resisteth the proude, and giueth grace to the humble Iam. 4. 6..

The waters of Gods grace they do [...] runneaway from the hie moun­taines of the vaine and hie minded people, and goeth into the vallies of them that bee humble and meeke hearted

Consider who thou art, and thou shalt see how little cause thou hast to bee proud Thou shalt fi [...]de that in thy conception there was sinne; in thy birth, misery; in thy life, trou­bles; and in thy death, anguish and vexation.

To bring downe thine hie sto­macke withall, Almighty God hath ordained that thou shouldest bee vexed here in this life with the most vile and simple creatures, as gnattes, frogges, and such like vermine as he plagued the proude Egyptians with­al [...] Exo. [...]. 5. 6. &c..

Boast not arrogantly of thine own vertues, neither lay open the faultes of other men, but humbly consider thine owne defects, and thy neigh­bours vertues and confesse thy selfe to bee a sinner, and thy neighbour to bee an holy man. Doe not thou [Page 301] imitate the poude Pharisie that made mention of his owne good workes, and of the Publicans wickednesse Luk. [...]. 11. 12.. Bee not arrogant, least thou fall into the rigorous iudgement of the al­mightie God.

Be not proude, man, for thou art worthy all shame and confusion. Thy casting downe shalbe in the middest of thee, saith Micheas mich. 6, 14.. Thou art a vile worme of the earth, and a de [...]ne full of filth and abomination.

Remēber that thou art but dust Gen. 3. 19., and shalt returne againe into ashes.

Moses he sprinkled ashes toward the heauen, and there came a scab breaking out into blisters vpon man, and vpon beast Exo. 9. 10. If thou being but ashes Eccl. 10. 9., dost lift vp and exa [...]t thy selfe by pride, thou shalt be punished as the Egyptians were, and as was Nebu­chadnezzar Dan. 4. 27 28. &c..

There is no sinnner that so resem­bleth Satan, as the proud man.

To remoue this sinne of pride, God he descended vpon the earth in great humilitie phil▪ 2. 5. 6. &c..

Pride is the originall of al sinne Eccl. 10. 14. Other sinners be separated from God either by some commoditie or plea­sure: [Page 302] but the cursed proude man is so past all shame, that voluntarily hee renounceth euen God himselfe. O­ther sinnes are knowen to proceede from certaine inordinate desires: but the proude man in all that hee doeth maketh showe of pride.

He sheweth his pride in his pom­pous tables, in his costly bedding, and in many other things.

It is a continuall ague, that continu­eth still, and followeth a man often, yea euen to the graue, and after hee is dead. Whereof are witnesses the stately monuments and toumbes, which they cause to bee set vp, and erected for them, after they bee laide full lowe in the graue.

For the auoiding of this pride, God hee suffereth man to fall into other sinnes. An argument that of all it is the greatest.

Euery proud man is an abhomina­tion to the Lord, For he hath stretched out his hand against God, and made himselfe strong against the Almighty, saith Iob Iob. 15. 25.

Onely by pride doeth man make con­tention, saith Salomon prou. 13 10..

With other sinners man may haue [Page 303] some societie, but the proude man will admit no peere.

When Saul was little in his owne fight, he was made the heade of the tribes of Israel 1. Sam. 15. 17. 23.: but after hee be­came proude, he lost his kingdome.

Pride it is the roote of all vice, and the destruction of all vertue.

The trees that bee planted vpon hie places, doe soonest loose their leaues thorough the vehemencie of the windes.

Studie therefore to bee little, and make account of humilitie, for therein shalt thou finde most safe­tie.

CHAP. 35.
God giueth grace to the humble.

HE that humbleth him­selfe shalbe exalted, saith the Lord Luk. 14. 11..

As much as pride is hatefull, Luke. 18. 14. so much is hu­mility acceptable in Gods sight.

This humilitie is so liked of Iesus Christ, that therein hee would bee [Page 304] borne, and therewith, as with a most deere friend, he spent the time all the the dayes of his life.

Enter in at the straight gate: for it is the wide gate and broad way that lea­deth vnto destruction, and many there be which go in thereat. Because the gate is straight & the way narrow, that lea­deth vnto life, saith the Lord Mat. 7. 13. 14..

He that wil goe in at a lowe doore, had neede stou [...]e and bowe downe himselfe. if thou doest not [...]umble thy selfe, thou shalt neuer enter into heauen.

Except ye be conuerted and become as litle children, ye shall not enter into the kingdome of heauen mat. 18. 3..

Learne of me, that am meeke and low­ly in heart, saith our [...]auiour mat. 11. [...]..

Many there be which know them­selues to be weake, and offenders, yet will they not be taken to be such: but be thou humble in will, and be con­tent to bee as slenderly accounted of by other men, as thou knowest thy selfe to bee worthy of the same: and this is to be humble in very deede.

Iesus Christ our blessed redeemer, did manifest his glorious transfigu­ration but onely vnto three o [...] his [Page 305] Disciples mat. 17. 1. 2. &c. ▪ but the shame of his reproch [...]ull death he made open to all the worlde, dying vpon a crosse pub­liquely in the great citie of Ierusa­lem, and that in the time of the so­lemne [...]east of Easter. [...]ut the guise of man is not so, which desireth that his vertues and fame, but not his im­perfections, and shame should bee knowen of any.

O [...]ten did our Sauiour preach of humilitie, because hee would haue that lesso [...] to be wel remembred. And greatly was he touched with compas­sion toward the humble. After the Centurion had said mat. 8. 8, 10., I am not wor­thy that thou shouldest come vnder my roofe, he was preferd afore all Israel.

S. Paul that saide, [...]. Cor. 15. 9. 10. He was not meete to bee called an Apostle, was the chiefe preacher of all the Apos [...]les, and laboured more aboundan [...]ly than the [...] all.

S. Peter that fell downe at Iesus knees saying, Lord goe from mee for I am a sinfull man(h,) was straightway made a fisher of men.

S Iohn Baptist, that humble man that said, he was not worthy to beare the sh [...]s of our Sauiour Christ mat. [...]. [...]1 13. was not [Page 306] withstanding the chosen friend of the bridegrome, and baptised Christ.

God alwaies from the beginning hath chosen for himfelfe the least and the simplest things in showe. Of the first two brethren that were borne in the worlde, Kaine and Habel, hee choase Habel that was the yonger Gen. 41. 4 Of the sonnes of Abraham, Ismael, and Isaak, hee choase Isaak that was the yonger Gen. 17. 19 20. 21. Of the sonnes of Isaak, Esau and Iaakob, hee choase Iaakob, which was the yonger Gen. 25. 23. Mal. 1. 2, 3. Rom. 9. 12. 13.. Of the 12. sonnes of Iaakob, hee choase Ioseph one of the yongest, and made him ruler ouer the lande of Egypt Gen. 3 [...]. 7.. Of the sonnes of Ishai he choase the least and yongest, Dauid that kept his fa­thers sheepe [...] Sam. 16 [...]1. 13.. He made Saul King of Israel being of the least tribe, & the meanest famil [...]e of all the Iewes 1, Sam. 9. [...]6..

Againe, when Christ himselfe came into the worlde, to shewe that he [...] ­ned humilitie, hee choase, not the great and mightie men to bee his dis­ciples, but poore men that vsed the trade of fishing Mat. 4. 18 19. &c.

Amongest all his vnreasonable creatures, he hath planted in the very meanest, and in the least in a manner [Page 307] of them all, as the Pismire p [...]ou. 6. 6, &c., the co­ [...]ies the grashoppers, the spiders p [...]ou. 30. 26. &c., such a wisedome at the wisest men in the worlde cannot but wonder at the same.

In the creation of the world, hath not God of materia prima, as the Phi­losophers doe terme it, the vilest mat­ter made all things, yea of nothing. as the Scripture teacheth Gen. [...], [...].?

Furthermore, the sonne of God Christ made himselfe of no reputation, and took on him the forme of a seruant, and was made like vnto man, and was found in shape as a man, Hee humbled himselfe and became obedient vnto the death, e­uen the death of the crosse phil. 2. [...]. [...].

To commend humilitie vnto man, Suffer litle children, and forbid them not to come vnto me▪ for of such is the king­dome of heauen, saith Christ Mat. 19. 1. At an other time to make pride odious vn­to vs, he brake out into these words against Capernaum Mat. 11. 23, And thou Ca­pernaum▪ which are lifted vp vnto hea­uen, shalt be brought downe to hell.

The glorie of a proude man shall soone turne into confusion, and as pride is hatefull to God, & men, so cō ­trariwise humilitie purchaseth fauor.

[Page 308] As ashes doe keepe and preserue the fire: so doth humilitie preserue the grace of the holy Ghost. Abra­ham said vnto God, I haue begunne [...] speake vnto my Lord, being but dust and ashes Ge. 1 [...]. 27.

The deeper the well is, the sweeter is the water thereof; and the more lowly thou art, the more louely art thou in the sight of God.

Seeke not ambitiously after promo­tion, and dignity in the world, for all these things full speedily shall come vnto an end.

If thou knewest to what a misera­ble end the proude shall come, thou couldest not chuse, I thinke, but con­temne pride.

When corne is cut in the field, all lyeth alike on the ground together, and no man can discerne which were the hiest eares, although that in the growing, one eare did much ouer­growe another: so likewise in the fielde of this worlde, although that some be higher than others, and that a fewe doe exceede the residue in learning, honor, wealth, and digni­ties of the worlde; yet when death commeth with his hooke, and cut­teth [Page 309] vs all downe, and bereaueth vs of our liues, then shall we be all equal and no difference made between one, and another of vs.

If thou openest the graues, thou canst not tel which was the rich man, and which was the poore, which was the King, and which was the subiect; which was the noble, and which was an abiect in the world.

So then if all men of power and ho­nour in the world, shall be brought to one and the same miserie with the poore men, and of no reputation; [...]urely it is vanitie to desire to mount aloft in this present world.

[...]hinke therefore humbly of thy selfe, so shalt thou finde grace with God; couet to be lowe and little, so God will promote and exalt thee.

CHAP. 36.
The couetous man is good for none, no not to himselfe.

NO couetous person, which is an [...]olater, hath any inheritance in the king­dome of Christ, and of God, saith S. Paul Eph. 5, 5▪.

[Page 310] Vnder couetousnesse are compri­sed another troup of enemies which doe set vpon man for his destructi­on.

Easilie in this battel mayest thou ouercome, if thou wouldest beare in minde wherefore thou camest into the worlde, and that all the riches of the same are to bee accounted but as dung Phil. 3. 8., & must be left by death Iob. 1. 21..

There is no man more barbarous and cruell than the couetous man. The couetous man is voide of loue▪ hee knoweth neither mother, no [...] brother, neither his owne, nor stran­gers.

Ecclesiasticus doth say Eccl. 14. 5., He that is wicked to himselfe, to whom will he be good? What good can a man looke for at a couetous mans hand, seeing hee is cruell against himselfe? Hee doth no good, but when he dieth.

He that is couetous and sparing of his goods, is of his honour and cre­dite ouer lauish and prodigall.

It is a wonderfull thing that man, created for to loue God, should so be addicted to the inordinate loue of the vile things of this life.

There is nothing worse than a couetous [Page 311] man, saith Ecclesiasticus Eccl. 10. 9.

Other sinners though they hurte themselues, yet they doe good to o­ther men in some sort: but the coue­tous man hurteth all men as well pri­uately, as publiquely, for while hee hideth the good thinges of the earth, he causeth a greeuous and miserable dearth to arise in the lande.

A couetous man, is a poore man, yea so poore as none is poorer. Hee is the cause of his owne miserie.

There can be no greater pouerty, than to haue nothing. A couetous man lacketh as well that which hee posses­seth, as that which he hath not. The things which hee hath, hee vseth not, yea hee maketh himselfe. a slaue vnto them.

The least thing that is, sufficeth a poore man: but nothing can satisfie the greedy minde of a couetous churle.

Other sinners though they haue no portion of ioy in the other world yet they enioy the present state: but the couetous man hath no ioy in nei­ther, and therefore the most misera­ble.

Hee that putteth his confidence in [Page 312] riches, is a foole.

The couetous man is neuer without some excuse when hee should giue to him that needeth.

It is greater honour, than to win a kingdome, to conquer a mans in­ordinate desires.

The Diuel being asked of God, from whence hee came, answered, from compassing the earth to and fro, and from walking in it Iob. 1. 7. So doe the couetous men, they compasse the earth about, as the Diuel did, and doth 1. Pet. 5. 8. but toward heauen they ne­uer looke.

The couetous rich man is a pray for his Prince; a marke for theeues to shoote at; and a cause of quarrell among his kinsfolke and friends.

The couetous man is vnworthy to haue a place either with the Angels aboue in heauen, or with men be­low in earth; and [...]herefore he would be buried with [...]udas the traitor, that for the loue of m [...]nie [...]old his master euen the S [...]uiour of the world mat. 27, 3. 4 &c.

The couetous man before he wi [...] ­neth any thing, is first wonne▪ hi [...] ­selfe; and before hee taketh ought, is taken himselfe, [...]ee burneth here in [Page 313] this worlde with the fire of inordinate desire; and afterward shall burne in the fire of hell.

Diues beeing in hell, desired that with the t [...]p of Lazarus finger his thirst might be quenched Luk. 16 34.. Woulde so little water, thinkest thou, aswage the heate of the fire of hell? No dout­lesse. For if that had beenne granted, he would haue desired more still with­out ceasing. Such as the state of this man was in hell, such is the state of all couetous persons in this worlde they desire a drop of riches, when all the waters and seas of worldly sub­stance will not quench their thirst.

Euery thing that is heauy, doeth naturally incline towards his [...]entre. But nothing doth so pe [...]se downe the heart of man as couetousnesse. They sanke downe to the bottome, as a stone, saith the Scripture of Pharao, and all his hoast Exo. 15. 5.

Couetousnesse of all other sinnes reuiueth and waxeth young againe when a man is olde.

If thou dost lie vpon the earth with thy breast, and drinke of the running waters of these worldly riches, thou shalt bee discharged from the seruice [Page 314] of God, as Gedeon discharged the like men that went out to fight a­gainst the Medianites Iud. 7▪ 7..

Was not Achan stoned Iosh. 7 25.; Gehazi plagued with a leprosie 2 K. 5. 27; Iudas han­ged Mat. 27. 5.; Ananias and Sapphira puni­shed with sudden death Act▪ 5 510; and all for couetousnesse? Beware therefore of it.

Hee that ouercommeth this vice of auarice is a stronger man, than he that vanquished his bodely ene­mie.

If thou heapest vp riches together, thou makest a heape of wood, wher­with thou shalt bee burned in hel, as the Phenix is in this world.

As the Physicion forbiddeth a sick man that which hee knoweth to bee hurtfull for him, to the end hee may recouer his health: so God, as a good physicion, forbiddeth man couetous­nesse▪ as hurtfull to the soule: whom if hee harken not vnto, hee is like A­dam, who not obeying God, which did prohibite him to eate of the tree in the middest of the garden Gen 13. 3., fell into infinite troubles, and afflicti­on [...] Ge. 3. 16 17. &c..

Obey therefore the commaunde­ment [Page 315] of God, whose will it is that thou shouldest flye from couetousnesse, if thou wouldest haue any part in the kingdome of heauen.

CHAP. 37.
God he blesseth the liberal man.

GIue, and it shalbee giuen you, saith the Lord Luk. 6. 38.

Christ compareth riches vnto thornes Luk. 8. 14., which laide vppon a mans bare hande they will not hurt him, but if hee close his hande toge­ther, they wil draw blod; and the faster the hande is shute, so much the more is the harme that hee shall take thereby, Riches doe not hurte the open, but the hand that is shut. Bles­sed is that man of whom it may bee said, as it was of that good woman pro. [...]1. 3 [...] She stretcheth out her hand to the poore, and putteth forth her hand to the nee­die.

If thou giue to a poore man thou shalt receiue good mony for Cop­der. If thou impartest of thine aboun­dance [Page 316] thou shalt encrease in virtue like vnto the tree whose superfluous bowes be cropped of.

He shall neuer want any thing, that for Christ his sake giueth his goods liberally, no more than meale and oile was wanting in the widdowes house, though shee were very poore, which ministred sustenance to the Prophet Heliah 1. k. 17. 1 [...]. Many doe say, if I sawe such a poore man as Helyah was I would doe him good: but they are deceiued, for in not giuing to the Lord of Heliah, how would they▪ giue to Heliah himselfe? He that giueth to the poore, giueth to Christ. Inasmuch at ye haue done it vnto one of the least of these my brethren, yee haue don it vnto me, saith Christ himselfe Mat. 25. 40. There­fore if you helpe not the Lord of He­liah, how should you releue Heliah himselfe?

Blessed is he that iudgeth wisely of the poore, the Lord shal deliuer him in the time of trouble psal. 41. 1..

In the day of iudgment thou shalt be examined touching the workes of mercy.

Many doe spend their goods and their wealth vppon their houses, vp­pon [Page 317] tapestry, & horses, thinking there by to get a name and fame among men; When more commendation they should purchase if they bestowed their wealth vppon the poore, that can giue them good words, than vppon any other creatures which haue no reason at all. Neither the beds, nor the wals of thine house haue any [...]ong at all, to praise thee as the poore haue, that will blaze abroade thy good­nesse.

Be thou liberall, and so both God will like, and man will loue thee. The liberal man hath many frindes, though many of them be very vngratful.

Neuer can he want friends which is liberal toward other men: and neuer can he haue any friendes which is a couetous man. The poore doe him curse, and his kinred doe wish him dead.

If the couetous man doe fall tho­rough some vice which he hath, e­uery one doth blowe abroad his defa­mation. but if the liberall man doe sinne, al doe excuse, and purge him the best they can.

Many benefites doth he receiue, which knoweth well how to giue; [Page 318] and he may take himselfe for an happy man on the earth.

Better is it to giue, than to take; as better is it to loue▪ than to hee lo­ued. For to loue is an action of the mind: but to bee loued is not so, & many somtime are loued which de­serue it not.

God for his part he giueth vnto all but receiueth of none: the more ther­fore a man giueth, the more he resem­bleth God, his maker.

The Sunne excelleth the other pla­nets▪ because it ministreth light vnto the starres.

The more vile and odious that a couetous man is; the more noble and renowned is the liberal man.

Riches to wise men, are as fetters; to fooles, as papers of infamy.

Though prodigality bee a vice, yet couetousnesse is worse, because a pro­digal man doth good to many, but the couetous person doeth profite none.

CHAP. 38.
Vnlawfull lust is lothsome in God his sight.

KNowe ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? If any man destroy the Temple of God, him shall God de­stroy [...]saith the Apostle 1 Cor 3. 16. 17.

Now commeth the thirde band of enemies to bee spoken of, comprised in the lust of the flesh,

Other vices doe defile but on part of man onely, namely the soule: but this vice polluteth the whole man,

Looke not to escape the terible iudgement of God, if thou handle the Temple of the holy spirit disho­nestly.

For vnlawfull lust the Lord de­stroyed the old world with water [...] Gen. 6 2. 3, Sodom & Gomora with the fiue citties next adioyning Gen. 19. 5, Hamor and the Sichimites Ge▪ 34. 2 [...] 26., Onan Ge. 38. [...]. 10 Iud. [...]0. 4 [...]., and the whole tribe of Beniamin in a maner with the sword.

For this vice was Amon murthe­red Sam. [...]. 5. 2 ▪ Salomon bereaued of the Spi­rit of God 1 K. 11 4 5 &c., Samson blinded In [...] 16. 11, Dauid manie waies afflicted 1 Sa, 12. [...]0 [...] &c. ▪ the two Elders that accused Susanna vnrustly stoned Sus. ve 62, three and twenty thou­sand [Page 320] in one day put vnto the sword 1 C [...]r. 10. 8.; and most greeuous plagues for this vice hath the Lord sent among his people

Fly from this infection, and God his spirit will comfort thee: haue death in minde, and lust will soone bee quenched. Auoid idlenesse, and repell the tentation of the flesh from thee. Remember the fire of hel, where fleshly men shal burne for euer, and the lust of the flesh will not so inflame thee.

It seemeth to thee harde to resist tentations, but much harder will it bee to suffer the paines of hell. Hee that is not deliuered from the first, shall not escape the second fire. One heate euercommeth another. The remembrance of the infernall fire will extinguish the flame of the internall fi [...]e.

If thou art held with the loue of God, al other vanities wil vanish from thine heart.

Hee is the seruant of Satan, which serueth the lust, and wicked affecti­ons of the mind.

Of this sinne did the Apostle speake when he said Gal. 5. 21, They that doe such [Page 321] things shalt not inherite the kingdome God.

The sinne of the flesh, is a fire of hell; and the maintainer thereof is riotousnesse, and gluttonie. The flame thereof, is filthinesse; the ashes, vncleannesse; the smoake, infamie; the ende, vexation of the minde, destruction of the bodie, shipwrack of a good conscience, and an horrible contempt of the holy commaunde­ments of God.

Many of them bee vtterly cast away through the wrath of GOD, which giue themselues to this vice. If thou wouldest ouercome, thou must flye from this sinne, according to the commandement of the Apo­stle from God himselfe 1. Cor. 6. 18.. This vi­ctorie is gotten by flying, and not by violence.

Daintie fare prouoketh lust, but a sober diet, with godly exercise kee­peth chaste.

A wonder it is that euer thou canst auoide this persecution of the flesh, faring deliciously, and liuing in idle­nesse.

The water of teares quencheth the flame of concupiscence: and vnlesse [Page 322] thou auoid occasions hereunto, it is almost impossible but at one time or other thou wilt yeeld vnto his sinne.

Few there be but either in youth, or in age do humble themselues be­fore this idole, and giue themselues to the flesh. Many there bee which commende the unspotted life, but few retaine the chastitie of the body, much lesse of the mind: they would seeme honest, and praise honesty, but yet they auoide not, as they ought, the occasions which cause them either to bee, or to be thought dishonest. Their meaning is good, but their knowledge is but smal, and not sufficient.

Happy is that soule which in a pure body serueth her spouse Iesus Christ: and happy is that man which prepareth in his heart an habitation for the holy spirite.

Remember still the death, the cor­ruption, and the filthynesse wherein­to our bodies shall bee resolued, and doing so much wilt thou bee moued to serue God in all holinesse of con­uersasion, whereby thou shalt en­ioy him blessedly in the heauens, being deliuered from the fire of hell, [Page 323] where they continue boyling in tor­ments which like beastes in this worlde did giue themselues to al in­ordinate desires of the flesh.

CHAP. 39.
The chaste Christian God delighteth in.

WIsedome cannot enter into a wicked heart, nor dwel in the bodie that is sub­iect vnto sinne, saith the wise man Wis. 1. 4..

Gather thy senses together, and re­freine thine appetites. Death is come vp into our windowes, and is entered in­to our palaces, sayeth Ieremie Ier. 9. 21.. Vn­lesse thou settest a watch ouer thy sen­ses, thy soule is in danger to die of an euill death. Because Ishbosheth loo­ked not well vnto his doores, hee lost his life euen in his owne house lying vpon his bed 2. Sam. 4. 6. 7..

Consider in thy minde what mis­chiefe came into the worlde through Euahs casting her eie vpon the forbid­den fruite Gen. 3. 6.. It is not lawfull for thee inordinately to beholde that, [Page 324] which is not lawfull for thee in heart to desire.

Had not Dauid cast an vnchaste eie vpon [...]athsheba 2. Sam. 11. 2. 3., he had nei­ther lost so many good things, nei­ther fallen into so many euils 2. Sam. 12. 10. 11. &c., as he did.

Looke warely vnto thy senses: the want hereof brought destruction vnto Olofernes Iud. 12. 11. 12..

No vice so troubleth th'understan­ding, Iudith. 13. 8. nor ouerthroweth the reason of man, as doeth the sinne of the flesh.

God, who is all simple and pure, He fedeth among the lillies, as the Spouse doth say Sal. S. 2. 16., signifying there­by how hee is delighted altogether in cleannesse, Sal. S. 62. 2. and chastitie.

The puritie of the creature▪ is most gratefull before God, and therein doth he most gladly rest himselfe. It is written Reuel. 21. 27., that, There shal not enter into it (the heauenly citie) any vn­cleane thing.

The principall bewtie of the soule is principally ascribed vnto chastitie, through bringing the flesh in subie­ction to the spirite.

The memorie of the chast persons [Page 325] is afore God immortall, and renow­med of men.

Chastitie is compared vnto the roase, not onely for the beautie and sweetnesse thereof, but also for that it springeth, encreaseth, and continu­eth as the rose doth among thornes. For chastitie neuer groweth nor con­tinueth but where there is sharpenesse and austeritie of life, and mortifica­tion of the flesh: it is alwaies in dan­ger where pleasure is.

Chastitie cannot liue where no fa­sting is vsed, nor temperance appea­reth. And a wonder it were that such as are not sober should be chaste.

If thou wilt continue chaste, bee still doing of some good worke or o­ther; flye the companie of dissolute persons; and prepare a place in a pure bodie for the holy Ghost.

The Doue which Noah sent out of the Arke, could haue no footing at all but vpon carion, which she liked not, and therefore returned vnto the Arke againe Ge. 8. 8. 9, The holy Ghost, which sometime was resembled to a Doue, Ma [...] ▪ 3. 16. it cannot abide in bodies that bee vncleane, but in the pure and holy.

[Page 326] Flye the vices of the flesh, as thou wouldest the plague or pestilence, that thy soule may remaine pure, and so be fitte, as a chaste spouse, to welcome the bridgrome Christ.

CHAP. 40.
Vnspeakable is the happines, which the men of this world shall forgoe.

THey contemned that pleasant lande, said the Prophet, of worldly men Psal. 106, 24..

It is a wonderfull thing that with all di­ligence and studie wee seeke not for glorie which of all things exceeding­ly is to be desired.

There is nothing which naturally wee so desire nor sooner may loose, nor for which men will spende so much, as for the glorie of this world, whereby many are depriued in this life of spirituall consolation, and in the other world of eternall life.

Many good thinges doe they want, and great ioyes doe they goe without, which giue themselues to [Page 225] serue the world. And because they set their mindes vppon corruptible things, they are depriued of that hea­uenly society of Iesus Christ, and the diuine contemplation of spirituall things.

It is much to bee lamented that men can finde sweetnesse in the vnsa­uorie and sowre things of this world, and yet haue no taste at all of the mat­ters of God, the pleasure whereof is soueraigne.

The taste of the diuine loue is so de­licate, that worldly pleasures giue no relish at all, where that hath a place.

Happie is that man which is one­ly refreshed with the loue of God, and rauished with the pleasures of ho­ly vertues.

Flye from henceforth from the va­nitie of this worlde, for the more thou estrangest thy selfe from the same, the greater comfort shalt thou perceiue in thy soule; and the lesse dealing thou hast in the worlde, the more fauour shalt thou haue with God.

Why therefore doest thou not ap­proch neere vnto the Lord? why lingerest thou?

[Page 328] It is a lamentable thing that the loue of such vile trash, should keepe thee backe. Shall the shadow of good things in this world so preuaile with thee, that thou wilt forgoe those all sweete, and delectable ioyes in the life to come? For whatsoeuer in this worlde thou louest, it is nothing in comparíson of the treasure of delights in the kingdome of heauen.

Giue thy selfe wholy therefore to loue God, and the vnuisible good things: buy for smal, great; for tran­sitorie, eternal; for vile, precious; for base, glorious▪ for miserable, comfor­table; for sowre, sweet; and to speake in a worde, for nothing all things.

Let not the apparance of these cor­ruptible thinges deceiue thee, neither suffer the vanitie and pleasure of this present life, to darken thy knowledge & vnderstanding of heauēly matters.

If thou contemne the vanitie of this world, thou shalt enioy the loue of God.

Consider how little it is that God would haue thee to do, & how much hee promiseth. Renounce therefore the vile thinges of this worlde, that thou mayest attaine that precious [Page 329] pearle of inestimable price.

Seeing in comparison of the life to come which is perpetuall, this pre­sent life is but a moment as it were, delight not in this short and corrup­tible, to the end thou mayest haue ioy in the euerlasting life.

A foole were he that hauing many faire Lordships, and pallaces of his owne, would yet for all that continue in a stable▪ euen such a base thing is this miserable world in respect of the glorious and celestiall citie Ierusalem which is aboue.

Seeing therefore God himselfe of his most holy loue doth inuite thee, and open the gates of paradise against thou come, bee not so carried away with the loue of the shadow of good thinges, that for them thou canst be content to goe without those true, and most sweete goods of the other life, for the enioying whereof thou wert created.

Liue so in this world as in the way, as in the world to come thou mayest raigne for euer as in thy proper countrey.

CHAP. 1.
The whole world cannot satis­fie the desire of mortall man.

THE Lions do lacke, and suffer hunger, psal. 34. 11. but they, which seek the Lord, shal want nothing that is good saith the Psalmist. He that hath God, hath all that good is, but hee that hath him not is very poore.

Without God all pleasure, is paine; all ioy, is sorowe; all abundance, is [Page 331] penurie, and scarsitie.

God alone, the creator of our soul [...] doeth satisfie the desire, they are a [...] vaine that seeke consolation in th [...] things of this world.

There is nothing in this life which is not full of bitternesse, nothing so precious, so good, and delectable, besides God himselfe, that it can ei­ther deliuer from all euill, or bring vnto felicitie.

The Lord is my shepheard, I shall not want, saith the prophet psal. 23. 1. The Prin­ces of the world themselues, the more mightie they seeme, the more they doe neede nowe and then for th [...] maintenance of their honour, and his estate. Onely the seruant of God can say, I shall not want.

Hee whome God ruleth, liueth: quiet and mer [...]ie life.

The beastes of the worlde are fed with dry hearbes among thornes and briers, the waters thereof are poyso­ned, and the hearbes haue a secre [...] poyson in them.

The diuell to our first parents rea­ched out pleasant meate, and they had no sooner tasted of the same, but they were poysoned [...]n. 3. 7.. The childe of [Page 332] [...]his worlde eateth the hearbe of plea­ [...]re, but the eating thereof is vnto his [...]estruction: hee is allured wiith the [...]aite of honour, and riches, and [...]raight-way is taken in the snare [...]e he be aware.

It is written by the Psalmist psal. 7 [...]. 26. psal. 142. 5.: God the strength of mine heart, and my [...]rtion for euer. He is happie whom [...]od feedeth, and putteth no trust in [...]an. Happy is hee which seeketh [...]OD with his whole heart, and from [...]m seeketh consolation.

Taste thou neuer so much of the [...]ters of these worldly honours, and [...]nities, yet thy thirst shall neuer bee [...]enched, but thou shalt still bee like [...]e that hath a dropsie, who the more [...]e drinketh, the more hee thirst­ [...].

The eyes of al wait vpon thee, & thou [...]est them meate in due season psal. 145. 15..

The prodigall childe had no soo­ [...] separated himselfe from God, but [...]ight hee confessed that hee was [...]d well neere for hunger Luk. 15. 14. Vice [...] wickednesse doe alwaies bring af­ [...]tion to the will; whereas vertue on [...] other side, bringeth ioy, and con­ [...]tion.

[Page 333] Eate thou not the breade of him that hath an euil eye, neither desire his dain­ty meates. For as though he thought it in his heart so will he say vnto thee, Eate and drinke, but his hart is not with thee, saith the wise man prou. 23. 6..

He that sayeth that in vice there i [...] nourishment, 7. and satietie, beleeu [...] him not; for thou shalt find it clea [...] contrarie.

The Nigromancers and inchaun­ters will make a shew to thine eies of pleasant gardens, and fruitfull trees, but if thou once gather, and taste of them, thou shalt perceiue them to b [...] nothing such, as they seeme to be: [...] the world it laboreth to perswad wo [...] ­ly men that the things it propounde [...] are such as they seeme to the view [...] but in very deede they are nothi­ [...] so.

Our soule is no Chamelion th [...] it should liue onely with winde. T [...] worlde it openeth his desire, it [...] ­cheth out and vnfouldeth his will, [...] laboureth to nourish such as loue [...] worlde with the meere winde of v [...] ­nitie.

Ephraim is fedd with the wind, sai [...] Hosea Hor. 12. 1.. Vaine we tearm that whic [...] [Page 334] filleth not the place where it is. The things of this world they fill not, but onely puffe vp our soul, & make it for to swell.

Wouldest thou not take him for a ve­ry foole, that being an hungred should open his mouth, and onely take in the aier to appease his hunger with­all? Surely thou art no wiser than hee, which thinkest to satisfie thy minde with the winde of wordly va­nitie.

Of the men of this worlde did the kingly Prophet say 1. Psal. 17, 14., Whose bellies thou fillest with thine hidde treasures. Lords and great men they vse to lay [...]broad the most pretious thinges of [...]heir house, adorning their haules and great chambers with silke and arras, but the things of lesse price & account [...]hey fling into corners: Euen so God [...]ath publiquely set abroad the ri­ [...]hes of this glory, and holy loue, but [...]he duste of gold and siluer, as vile [...]hinges, hee hideth vnder the earth. [...]et a woonderfull thinge it is to ob­ [...]erue how the men of this world co­ [...]et to satisfie their bellies with the [...]asest things.

The thinges of this world are like [Page 335] vnto sharpe liquor, which doth not satisfie but prouoke the appetite to couet after meate. They shall goe to and fro, and barke like dogs, and goe about the citie. They shall run here and there for meate, and shall not bee satisfied though they tarrie all night, saith the Psalmist psal. 59. 14. 15.. They shall goe too and fro and compasse about to get honors and riches, and yet for al that shall not they be satisfied.

Thus saith the Lord by the pro­phet Haggai vnto such fellowes Hag. 1. 6., Yet haue sowen much, and bring in little, yee eate, but ye haue not inough; ye drinke, bul ye are not filled; yee cloth ye, but ye be not warme. The more thou drinkest of these worldly thinges, the dryer thou shalt bee, and thou shalt shewe thy selfe like vnto that man who to quench his thirst will eat salt, and to quench the fire will powre oyle vpon the same. The desire of worldly things is infinite, and will not bee sa­tisfied.

CHAP. 2▪
God alone is to be desired, and sought after.

[Page 336] OPen thy mouth wide, and I willfill it, saith the Lord psal 18. 10.

When God had com­mended the obseruati­on of his commaundementes vnto his people, hee then said, Open thy mouth wide, and I will fill it▪ He spea­keth not of the opening the corporall mouth, but of the desire, which is the mouth of the soule.

It is not the world that can fulfil the desire of the soule, but God alone, our creator, which saith: Enlarge thy desire, because I onely, and none o­ther can satisfie the same.

The reasonable soule, which is cre­ated a [...]ter the image and likenesse of God, may well bee occupied about many thinges, but it shall neuer bee satisfied nor replenished, but with God himselfe. In him it resteth se­curely and reioyceth

Happy is that soule to which God is all thinges, and to whom besi [...]e God nothing is sweet and precious but all is bitter and vnsauory.

If our soules seeke comfort in these earthly thinges, let it neuer looke for rest and quietnesse

[Page 337] The vessell so long as it abideth in the water, it seemeth not heauy, but as soone as it is taken out of the water, the heauinesse and waight of the same appeareth. The reason is, for that, being altogether earth, or consisting of that thing which commeth neerest vnto earth, it hath most agreement and conuenience with the element of water, so long as it swimmeth vp­pon the water, and of earth beeing vppon the earth. So when thou art with God in heart by vnfained loue, thou art in the element as it were that, that is most proper and proportionate vnto thee, and there continuing with him thou goest away merrely, and with a contented minde: but going to the loue of the world, thou leauest thy proper element, and therefore euery thing seemeth painful and hea­uy vnto thee.

The wicked men doe find euen in their greatest dignities, much trou­ble: the godly on the other side, in reproches, quietnesse. This sheweth that in God onely there is ioy of heart, but without God there is no comforte at all.

As thy body can take no rest so [Page 338] long as it lieth vpon a narrow peece of wood, not answering to the propor­tion of thy body▪ so shall thy soule neuer find any rest and security in the base thinges of this worlde. If thou wouldest enioy life, turne thee vnto God.

It is God, that satisfieth thy mouth with good thinges, as the prophet say­eth psa. 10. 3. 5.

Our appetite will neuer rest, vntill it come vnto the end it seeketh.

Our soule is of that noble nature, that nothing can satisfie it, but the so­ueraigne good of all, which is God himselfe. This moued Dauid to cry Psa. 42▪ 1 [...] ▪ 23 As the heart brayeth for the riuers of water, so panteth my soule after thee O God My soule thirsteth for God euen for the liuing Gods when shall I come and appeare before the presence of God? My teares haue bene my meat day & night, while they dayly say vnto me, where is thy God.

While the holy prophet was with­out God hee thirsted greatly, and lon­ged, that hee might perfectly be satis­fied of him, according to that of our Sauiour. Christ Ioh. 7. 1., If any man thirst, let him come vnto me and drinke. [Page 339] Giue not thy minde to the vanities of this world, vnlesse you had rather to liue in continuall affliction of the soule, than at quietnesse

Couet not temporal, that thou may est haue eternal glory.

If thou wouldest attaine thine heartes desire, follow the counsaile of the Prophet psal 3 [...]. 4., Delight thy selfe in the Lord, and hee shall giue thee thine hearts desire.

Loue God aboue all, and thou shalt liue a merry life not onely in this world, but also in the other to come.

CHAP. 3.
It is vnpossible that any thing, besides God alone, should sa­tisfie the soule of man.

WHen I awake, I shalbe sa­tisfied with thine image, saide the Prophet to God Psa. 17. 15.

Whatsoeuer is in the world it is very little in respect of our soule.

The vessell which is made to receiue God himselfe, can neuer be filled with [Page 340] any thing vntil God doe fill it. And the cause why they cannot so doe, is be­cause they are vaine.

The thinges of this world, doe so occupy the place wherein they be, that for all their beeing there, the place yet remaineth empty still; and gold doth no more satisfie the soule, than the wind doth suffice the body: So smal­ly can these earthly thinges sati [...]fie the minde, the desire thereof beeing in­finite.

Wouldest thou not iudge him a very foole that would presume to flye vp into the skies without winges? As impossible is it for thy soule to be sati­ate with these eathly thinges.

Temporall goodes, they are but as meates to inflame thy desire. As it were folly to heape woode more and more for the quenching of a fire: so as great folly should it bee to goe a­bout with the dry wood of worldly things to quench the fire of our desires The reason is, Nothing in this worlde hath any resemblance with the soule of man.

God hath made vs for himselfe, & therefore our heart abideth vnquiet vntill it rest in him that made it.

[Page 341] All thinges be ordained of God ac­cording to the proportion of the na­ture it hath. The horse is not satiate with flesh, nor the Lyon with grasse, because it agreeth not with their na­ture. Our soule therefore, beeing a spi [...]it, how can it be satisfied with corporall thinges? What fellowshipe hath gold with the spirite? Nothing of this world is any whit conformable to the soule of man.

Before the Chameleon the worlde setteth winde, wherewith the proud person delighteth: yet is the soule no Chameleon. Vnto some it giueth iron to liue with all, as vnto the Oy­teriges, and also vnto couetous men: vnto others clay, as vnto carnall beastes: vnto others venime as vn­to the enuious: but because all these bee earthly, and haue none agree­ment with the soule, it cannot bee sustained with earthly thinges? on­ly grace, and the giftes of the holy Ghost, as spirituall thinges, doe mi­nister sustenance vnto the soule: And although pride, enuy, and the like are thinges spirituall, yet they yeelde not food to our spirite, as neither doe many corporal thinges satiate the [Page 342] body. For God alone is the nourish­ment of our soule, and nothing bee­sides, because it hath no proportion at all with our soule.

If thou shouldest demaunde why bread doth nourish our bodies, and not poys [...]n; what reason else may bee giuen, but that bread agreeth wel with the nature of man, and poyson doth not? Euen so, because God alone a­greeth with the nature of our soule; hee alone can satisfie our desire. And his filling neither quencheth, nor hin­dreth our desire.

This spiritual foode hath also this aduantage, which our bodely nourish­ment hath not for that our bodely sus­tenance engendreth▪ still a satiety and loathing in them that doe take of it, which the meate of the soule doeth not, but the more it is eaten the more it is desired.

Couet thou in the world neither to bee great, for that is a vexation of the spirit, nor to bee rich, and renowned for that is a burden and an intolerable care.

Turne therefore vnto the Lord thy God, who is thy foode, and the suste­nance of thy soule, to thine exceeding comfort.

CHAP, 4.
Ther is no tranquility of mind but in God alone.

REturne vnto they rest, O my soule, saith the Psal­mist psal. 116. 7..

The sicke mā though hee change his beddes neuer so often, yet shall hee neuer finde ease, vntill his paine bee taken a­way, wherewith hee was so troubled. Thou doest carry about with thee the sicknesse of worldly loue, but vntill thou cast the same cleane away from thee, looke neuer to find any case in the delicate beds of honors, riches, or delightes.

Loue God onely, and aboue all, and thou shalt haue rest; turne thee vn­to him, and hee will giue thee quiet­nesse.

Ionas seuering himselfe from God could neuer bee quiet. and when hee fled into the shippe, hee fel vppon a storme Ion 1. 4. &c. For where God is not, ther be the stormes and tempsts. But when Ionas gaue himselfe in the belly of [Page 344] the whale to pray, he was deliuered from the deuouring fish, and danger of the sea Ion. 2, 1. 10..

Seeke not for any rest in the things of this life. There is no perfect ioy in this world, for battell there is with­out on euery side, and within thee fears and terrour.

Thou bearest about with thee a continua [...]l affliction. In vaine is it therefore to change thy place, ex­cept thou alter thy minde from vice vnto vertue. For thou must turne thee vnto God, if euer thou wouldest enioy any quietnesse of minde or bo­die: This is a short and readie way for thee to come vnto that safetie, and peace of minde, which thy soule desireth.

Onely thinges spirituall, and not temporall doe bring the quietnes that is of continuance.

So longe as Iaakob liued with Laban hee was in continuall trou­ble, and affliction; but hee was no sooner gone from him, but hee was comforted euen by the Angels of God Gen. 31. 1. So, if thou serue the world looke for nothing but labour and troubles.

[Page 345] If we would bee deliuered from e­uil, then must we goe out by the way we came in; againe, if we would at­taine vnto any good and perfect thing we are to enter the way we came out Euery thing by nature desireth to re­turne vnto that from whence it had his beginning: for that is the perfection of the same.

The Bul when he is wel baited, re­turneth out the same way that hee came into the baiting place, and that by the [...]ustinct of nature. So thou when thou art well baited vppe and downe here in the world, endeauour thou to goe out againe, the same way thou cammest in. For it is the onely remedie to atchieue perfection, the­ther to returne, from whence thou camest. And because God is the one­ly fountaine from which all good thinges doe proceede, (for euerie good giuing, and euerie perfect gift is from aboue Iam. 1. 17. ▪ if thou desirest qui­etnesse and ioy indeede, it is neede­full that thou turne the vnto the Lorde thy God. Nothing commeth vnto his perfection vntill it bee redu­ced vnto the generall originall of the same. Seeing therefore God is our [Page 346] author, and fountaine of all the good whatsoeuer wee haue, no maruaile though the soule so vehemen [...]ly doe desire God, to the end that of him she may attaine al maner of good things. For whatsoeuer good there is, either it is God himselfe, or it commeth from God.

The comming of a King into a bar­ren countrey causeth a plenty to be in that lande so long as hee is there; but when hee departeth, it becommeth barren againe: So when God is in our soule by grace, there is no want of any good thing: but if God bee absent from the same, the soule it must needes be without fruite barren, and withered. Through God his pre­sence thou shalt haue abundance of all good thinges, with all manner of quietnesse, but if thou haue not God with thee, what peace or comfort canst thou haue?

As God sent amonge the Egypti­ans busie and vnquiet flies to annoy them Exo. 8. 24., so he sendeth superfluous cares to disquiet the men of this world; whereas Israel, which is the true people of God, sh [...]ll haue the sweete Sabbath of the blessed [...]est.

[Page 347] It is a great torment of minde to burne with the desire of earthly thinges: but the greatest comfort that wee can haue, is, to fixe the minde vppon God, and not vpon the worlde.

He which hath God, hath a merrie heart; but they which hunt after worldly things, liue in a perpetuall af­fliction of the spirite.

CHAP. 5▪
No trust is to be reposed in a­ny thing of this world.

TRust thou in the Lorde, and doe good, saith the [...]salmist phil. 37. 3..

All creatures when thou hast most neede will faile thee; and therefore it is a vaine thing, to repose any confidence in the things of this world.

If thou trust in men, looke often to be deceaued; for their wont is after a long and great seruice to make but a simple recompence.

Cursed be the man that trusteth in man [Page 348] and maketh flesh his arme, and with­draweth his heart from the Lord Ier. 17. 5..

Put not your trust in Princes, nor in the sonne of man, for there is none helpe in them, saith the Psalmist psal. 1, 6 3.. Haman trusted much in the fauour of King Ahashuerosh, of which he was soone depriued, and brought to a most infa­mous, and miserable end Ester 7. [...]. &c..

To be in fauour with great men of this world, it doth vs little good, and surely it vanisheth as nothing, if not afore, yet at the point of death.

What stabilitie canst thou promise thy selfe, I pray you in a broken staffe of reede? (Euen such is man 2. Kin. 18. 21..

O Lord of hostes, blessed is the man that trusteth in thee, saith the Psal­mist psal. 84. 12.

Happie is hee which loueth God with his whole heart, and putteth his trust in him, the Lord will deliuer that man from all trouble. But foras­much as true hope is founded vpon a good conscience, the Psalmist doth say, that is not enough in God to trust, but besides a man must worke that which good is, according to that psal. 41. 1▪, Blessed is he that iudgeth wise­ly of the poore: againe sayeth the wise [Page 349] man prou. 110. 28., The hope of the wicked shall perish, because it is not grounded [...] on a good foundation. To trust in the Lorde, as some say they doe, and yet dayly to sinne, what is it but rash, and vndiscreete presumption?

[...]ut thy confidence in God, for if thou for thy part doe that which thou oughtest; doubt thou not, but God of his infinite goodnesse will giue thee glorie, for hee neuer for saketh them which trust in him.

It is a vaine thing liuing ill, to pre­sume vpon ho [...]e to repent thee heere­after, whereas thou art ignorant whe­ther thou shalt liue any longer than to day or no. Thou oughtest by and by to reforme thy life▪ and to haue good hope that God will giue thee of his glorie, since it is most sure that he neuer denied it to any which fulfill that which he commaundeth.

Hope still in thy God, saith the Scrip­ture Hos. 12. 6. so wi [...]l he deliuer thee from al thy troubles, For hee is a shield to them which put their trust in him psal. 91. 4▪ 5. &c.. Dauid put his trust in the Lord, and he was holpen psal. 28. 7. ▪

Blessed is the man which feareth the Lord Psal. 112▪ 1. 7., he will not be afraide of [Page 350] euil tydinges.

Happy is the man which falleth not from his hope: happy is the man, whose force, and strength; and refuge God is Ier. 16. 19 Isa. 25. 4., such an hope shall ne­uer be in vaine in the daies of trouble.

Consider the old generations of men, ye children, saith Ecclesiasticus Eccl. 2. 1 [...]. ▪ and marke them well, was there euer any confounded that put his trust in the Lord or who hath continued in his feare, and was forsaken▪ or whom did he euer despise, that called vpon him?

Is it not good reason that the sicke man should put his trust in the Physi­tion that healeth all diseases?

It is the Lord, saith the Prophet psa. 10 [...], [...], which healeth all thine infirmities, The Lorde is neere to all that call vpon him, yea to al that cal vpon him in truth psa. 145. 18..

CHAP. 6.
God is to bee loued aboue all.

THou shalt loue the Lorde thy God with all thine heart, Ma. 2 [...]. [...]7 with all thy soule, and with all thy minde, saith the Lord.

[Page 351] If so thou wouldest doe, then is it not sufficient for thee to leaue the euill way, vnlesse thou walke by the good way through the detestation of worldly vanities.

Loue God aboue all, Thou canst not liue without loue; seeing therefore of force thou must loue, then lou [...] that which of all is most sweete and plea­sant.

Thou maiest not so loue the world, that thou offend God. For what pro­portion is there of God his excellen­cie, vnto the profite of the world? For as God infinitely surpasteth his crea­tures, so the holy loue of God with­out all comparison is more excellent than all other loue.

Who should reape the fruite, but he which planted the tree? The Apo­stle saith 1. Cor. 9. 7 ▪ W [...]o planteth a vineyard and eateth not of the fruit therof? Whō shouldest thou loue but him, that hath giuen thee power to loue? He onely▪ is to be loued, of whome thou recei­uest abilitie to loue. Flie therefore the corruption of the world, and embrace the loue of GOD with al thine heart. Runne vnto the loue of God, as vn­to a refuge and defence.

[Page 352] Nothing so soone will make thee to despise the vanitie of earthly things, as the loue of God: but because thine heart was neuer touched throughly with the fire of his loue, thereof it groweth that thou art so in loue with the corruptible goods of this wretched world.

Hence is it that thou art so troubled with cares and griefe of minde; and hence thou settest not thine hart vpon the loue of God.

O that thou hadst but some small taste of Gods spirit to begin withall?

It is the nature and propertie of loue to make his account of that which it loueth. That is well verified here in this worldly loue, where we see ma­ny times that for the attaining of that which they loue, they make no recko­ning either of goods, honor, or name: they forget themselues through mu­sing vpon the thing beloued. After their example therefore, thou which sayest thou louest God, giue thy selfe wholy to loue him, and casting aside all other matters of the world, occupy thy selfe wholy and altogether in his seruice.

So did the holy Fathers in times [Page 353] passed showe themselues, they were transformed into a heauenly nature, they thought not of themselues, nor of the world: for which cause they were iudged of the world to be very fooles, not to haue so much as com­mon sense 1. Co. 4. 10▪ 1. Co. 3. 18..

Let it be thy chiefest exercise that God and thy soule may agree well together, as though there were no­thing besides vnder heauen to bee done, and as though thy selfe be­sides wert nothing, so that thou mightest truely say, as the Apostle did Gal. 2. 20, I liue, yet not I now, but Christ li [...]eth in me.

Be not so taken with the thinges of this worlde, as to make them the end of thy loue; since all that thou canst loue in this world is more perfectly a great deale in God, than in the world.

If thou loue any thing because it is beautifull, why louest thou not God, the fountaine of all beautie? If goodnesse bee the thing wherevpon thine heart is fixed, what is better than God? None is good, saue one, euen God Lu. 18. 19.

God is purely good in his essence, [Page 354] and substance. The goodnesse of a creature is so farre good, as it recei­ueth some little drop from that infi­nite sea, I meane, from the incom­prehensible goodnesse of God the creator thereof.

If thou dost so much loue any crea­ture, for some showe of goodnesse that thou perceiuest therein, although it haue besides many imperfections why louest thou not God, who is es­sentially good of himselfe, and the perfection of all goodnesse?

The lesse materiall substance there is in a bodie, the lighter it is, and so much the more apt to ascende vp­warde: so againe, the more thou art loden with the loue of earthly things, the more hardly shalt thou ascend in heart vnto God.

The fewer thine inordinate passi­ons be, the greater is thy loue. And if thou loue God perfectly, thou wilt make none account of earthly things.

CHAP. 7.
We are necessarily to loue our neighbour.

[Page 355] THou shalt loue thy neighbour as thy selfe, sayeth God Mat. 22. 39..

The honest loue of thy neighbour is so linked to the loue of God, that as thou art commaunded to loue, so art thou enioined also to loue thy neigh­bour. They both proceede out of one and the same roote, and bee vnse­parable.

The Apostle saith Rom. 13. [...], Hee that lo­ueth another, hath fulfilled the lawe. Thou canst not separate thy selfe from thy neighbour, vnlesse thou separate thy selfe from God.

All the lines that bee made from the vttermost part of a circle vnto the Centre, which is the middle point, doe all meete together in the Centre▪ and the further any of those lines is drawen from the Centre, the further is it diuided from the other lines; and the further one line is drawen from an other, the further doth it goe from the Centre it selfe▪ Thou canst not by a­ny meanes diuide thy selfe from thy neighbour, but withall thou doest diuide thy selfe from God; thou art so made that of necessitie thou must [Page 356] mourne when thy neighbour mour­neth, and take a part of his troubles vpon thy selfe by a Christian compas­sion.

Iob he neither tare his clothes, nor complained grieuously for the losse of his goods, but for the death of his childrē Iob. [...]. 20.. But for the most part ma­ny they are more grieued at the losse of temporal riches, than at the hurt of their neighbours.

Let it not greeue thee to forgoe these corruptible thinges, which God doth suffer to be taken from thee, for the good of thy soule; but let thy neighbours harmes pearce thine heart, and let his hurt bee thine owne.

After God had created al things, I meane the trees, plants, beastes, and such like, which were to multiply and encrease euery one after his kinde, he created man male and female Gen. 1. 27. 28., of whom all men that were to liue in the world, should descende, that they see­ing themselues to proceede from one roote, should by so much loue one a­nother the more.

Thinke it not an hard commande­ment to loue thy neighbour, though [Page 359] he haue offended thee: but acknow­ledge that much harder it had been, if God had commanded thee to hate thine enemy. For to loue, it agreeth with the nature of vs all, but to hate, it is contrarie to mans natures nowe God hath willed those things, where­vnto naturally wee are enclined, and as much against the nature of man it is to hate, as it is against the nature of water to ascend vpward▪

If it seeme an hard thing for thee to loue thy neighbour, it will be much more hard in hell fire to burne.

Chuse therefore one of the twaine, I say not if thou hate, but if thou loue not thy neighbour, looke out of question to burne in hell. And wor­thy is hee the curse of God, which had rather to burne in the bottomelesse pit, than to loue his neighbour, and so haue the fauour of the Lord.

Loue thy neighbour, yea though he be thine enemie Ma 4. 4. 45. &c., so shalt thou be the childe of God: if the child, than also the heire, e [...]en the heire of God, and an heire annexed with Christ Rom. 8. 16. 17., of that celestiall kingdome whih hath none ende.

CHAP. 8.
We must loue our enemies.

LOue your enemies: blesse them that curse you, doe good to them that hate you, and pray from them which hurt you, and per­secute you, that yee may be the children of your father that is in heauen, saith the Lord Mat. 5. 44 45..

A Kings sonne wil abide his school­master both to teach, and reprehend him. There is no better schoolemaster than an enemie, who hath a singular [...]are of thy life, and can no sooner [...]ee thee to slip, and take a fall, but foorthwith hee rebuketh thee for [...]he same.

If thou wouldest bee warie in lea­ [...]ing of thy selfe, than pray God to [...]end thee an enemie, whome if thou [...]nce haue▪ thou needest none other [...]aister, whose paines thou maiest [...]argely recompence.

Before thine enemy thou pon­ [...]erest aduisedly what thou art to [...]peake, for thou knowest howe thou [Page 359] [...] [Page 360] [...] [Page 359] shalt no sooner tr [...]p in thy speech, but thou shalt be taken: but if thou haue none en [...]my thou carest almost nei­ther what thou sayest, nor what thou doest.

An enemie is a bridle as it were, to keepe thee from sinne; but a friend co­uereth, and concealeth thine offences, By thy friend thou offendest God, and through thy foe, thou doest thy duty.

Thine enemie is to thee a clocke, whereby thou mayest order thy steps aright. More good, a great deale, thou reapest from thy [...]oe, than from thy friend, and therefore good cause hast thou to honor him, by whose meanes thou prouest more circumspect, wise, and good than otherwise thou woul­dest be.

If thou doest set by and esteeme a a little staffe or wande, for that it se [...] ­ueth thee to beate off the dust from garments; why wilt thou not esteeme of thine enemies, and set much by them, that driue away the dust of thy defects, by sharpe reprehending of thee?

O Ashur the rod of my wrath, and the staffe in their hands is mine indignati [...] [Page 360] saith the Lord by his Prophet Isaiah. Isa. 10, 5. Cast not such a rodde into the fire, neither make more account of riches, than of thy soule.

When our friendes doe extoll and magnifie vs, our enemies doe humble and bring vs downe, that wee waxe not proude.

If prosperity doe blinde vs, our enemies by persecution will cause vs to see; now seeing the enemie doth make vs better, let vs esteeme of him greatly, as reason doeth re­quire.

Friendes, many times will not say the truth, when enemies wil tel all that they know.

As much good as thine enimie doth vnto thee, so much harme doth he vnto himselfe: for hee killeth his owne soule, and woundeth his consci­ence: therefore seeing him in so e­uill a plight, that did thee so much good, thou oughtest greatly to pittie his estate.

The Psalmist doth say psal. 59. 26, They perse­cute him, whom thou hast smitten; and they add vnto the sorrow of them, whom thou hast wounded▪ He addeth sorrowe vnto sorrow which doth recompence [Page 361] one hurt with another; and hee taketh life from the man that is dying, which hateth his enemie.

If yee loue them, which loue you, what rewarde shal yee haue? Doe not the Publicans euen the same Mat. 5 46? To loue an enemie, is the very property of a true Christian, and Gospeller.

The malice of thine enemie is ve­rie poyson: but yet of poyson is the wholesome triacle made, so mayest thou make of the malice of thine enemie a good medicine for thy soule.

Giue to thine enemies being hun­gry, foode; being naked and needy clothes and almes; and so shalt thou make of this poyson compounded with these good receiptes a whole­some medicine against many noy­some diseases.

CHAP. 9.
Selfe-loue is the bane of many Christian vertues.

[Page 362] GEt thee out of thy coun­trie, and from thy kin­red, and from thy fathers house, saith the Lorde vnto the Patriarch A­braham Gen. 1 2▪ [...]..

All earthly affections must bee re­nounced, least thou beginne to like more thine owne, than the thinges of Iesus Christ.

For the desire of thinges inuisible and heauenly, renounce the loue of visible thinges. Plucke ill weedees by the rootes, that they spring not a­gaine.

Selfe-loue it peruerteth iudgement, dimeth the light of reason: darkneth the vnderstanding; corrupteth the wil; and shutteh the doore of saluation a­gainst vs: it knoweth not God, and for­getteth the neighbour; it banisheth vertues, affecteth honour, and loueth the world. He that so loueth his life, shall loose it Mat. 1039 Iohn 12. 25.

The roote of all iniquity is selfe­loue▪

Esau He. 12: 617, Saul 1 Sa [...] [...]5 24 26 &c., & [...]ntiochus Mach 9. 13 ▪ they found no place to vnfained re­pentance, though they sought the fa­uor of God with teares, the reason [Page 363] is, because they more esteemed their owne losse, than the offending of God.

Seeke therefore GOD in all thy workes, and put thy trust in God onely.

Selfe-loue is as the heart in the bo­dy, which ruleth and guideth the flesh, the fynewes, and the vaines of man,

Why giuest thou thy selfe so to the immoderate desiring of honour, ri­ches, and delights, but because thou laborest of selfe-loue.

To contemne a mans owne selfe, is a gratefull thing both to God and man.

He that loueth himselfe more than God his maker, or Christ his Sauiour is like a traitor that deserueth to loose both life and goods.

If selfe loue haue the dominion ouer thy soule, thou doest what thou wilt, but not what thou shouldest, and is for thy behoofe; thou art blind, and vnworthy to haue any credite giuen vnto thy wordes.

Renounce thine owne will. If that would beequiet, and keepe her place thou shouldest bee quiet, and not be [Page 364] so torment in minde. Follow not thine owne will, and there will be no­thing to torment thee, but vntill thy will bee vtterly consumed looke to bee tormented by the fire of Gods wrath.

Why halt ye between two opini­ons 1. K 18. 21 ? you cannot loue God, vnlesse you forsake your selfe Mat. [...]6. 24.,

There be certaine precious stones, Mar. 8. 34. which if they touch some kind of me­tall, Luke. 9. 23. doe loose their vertue, and by some other againe they encrease the same. Loue is such a precious iewell; for beeing fastened vppon thy selfe it looseth his vertue, but fixed vpon God, it is most glorious, and of infinite ver­tue.

Because thou shewest thy selfe so familiar to thy selfe, thou louest thy selfe so much; but wouldest thou be more familiar with God by faithfull praier and meditation, thou wouldest loue God more, and thy selfe lesse than thou dost a great deale.

A man bread and brought vp alto­gether in a simple cottage, is so blin­ded in iudgement, that hee will prae­ferre his rude home before the most princely pallace in the world: so [Page 365] for that thou acquaintest not thy selfe, as thou shouldest, with the house of God, thou more esteemest a present trifle, than the infinite treasures laide vp in heauen for such as loue God Cor. 2. 9..

If the Apostle did so loue Christ that hee could say, that nothing should seperate him from the Loue of God, which is in Christ Iesus our Lord Ro. 8. 39., maruel not that the same Apostle did say phil. 3. 20., Our conuersation is in heauen.

Greatly familiar was the Apostle with God, and little with himselfe, & therefore hee loued God much, and himselfe but little.

Let thy mind runne still vpon God, euermore thinke vpon him by some deuoute prayer, or meditation, & this if thou doe vse from time to time, it is vnpossible but thou shouldest loue God, seeing thou art come vnto the knowledge of him.

Two loues doe build two Citties, the one is the loue of God, which bringeth the contempt of thy selfe; the other is the loue of thy selfe, which causeth the contempt of God. Betweene both these, that is betwixt God and thy selfe standeth thy will, [Page 366] whereby the nearer thou art vnto thy selfe, the farther thou art from God, & the nearer vnto God the farther thou art from thy selfe.

Had not these two pronownes Meum & Tuum, Mine and Thine, so much bene vsed in our mouthes, so much discorde, as there is, had neuer bene in the world. But because the most part doe more loue their owne, than the publique commoditie, there be so manie defectes in euerie com­mon-weale.

The Apostle saith 2 Tim. 3 [...]. 2, In the last daies shal come perilous times, For men shalbe louers of their owne selues, couetous boa­sters, proude, cursed speakers, disobedient to parentes, vnthankefull, vnholy, &c. And of all these euiles here mentio­ned, selfe loue is set in the fore-front as the cause, and originall of them all.

Nothing so hurteth a man, as the hauing of his owne will. Take away this foundation, and the walles of worldly vanities whereunto thou art giuen, will fal downe flat vnto the ground.

CHAP. 10▪
It is the part of the seruantes of God to denie them­selues.

I [...] any man will come af­ter me, let him deny him selfe, & take vp his crosse dately and follow mee, saith the Lord Lik. 9. 23.

The way to come vnto Christ is to conquer thine owne will; to suffer tribulation with patience, and not to seeke thine owne profite and commo­dity.

The true seruant of God hun [...]eth not after his owne commodity, but for the glory and honour of God him selfe.

In all thy workes studie to please God, and from his hande thou shalt receiue the greater blessing. Let him be the beginning and ende of all thine actions, least thou loose the fruit of thy labours.

Selfe loue is a most deadly plague: Hee that seeketh himselfe spoyleth himselfe.

[Page 368] Good workes done in the Lorde they reioyce the conscience, enligh­ten the vnderstanding, and be recom­pensed with new blessings from God aboue.

Many doe despise outward things, which they possesse, and yet for all that, attaine not vnto that perfection which the Gospel requireth, which consisteth in the denial of a mans own selfe, and of his will.

The seruant of Iesus Christ, ought not onely to make light account of temporal goods, but also to contemne himselfe, least he bee hindered in the way that he walketh.

Let him learne by the grace of the holy spirite, to ouercome himselfe, that hath learned before to despise the things of the world.

This is the perfect denial, euen for a man to denie himselfe from the bot­tom of his heart, and not to seeke consolation in any creature.

If thou seekest any priuate, or temporall commoditie, surely thou art not throughly motified, neither shalt receiue any spirituall comfort from the Lord.

Many that haue had some zeale, [Page 369] and ioy of the spirit at the first, haue continued in that good course but a litle while; they haue begunne with heate, but they haue gone forwarde but coldly.

They sought in their prayers their owne consolation, which when they sawe they were depriued of, they gaue their minde vnto the worlde a­gaine, which they renounced be­fore; and the cause was, they subdu­ed not their owne affections as they should, neither were truely morti­fied, because they forsooke not them­selues.

Be it alwayes in thy mind to serue God; and then though thou finde no comfort in thy selfe: yet thinke that thou art occupied in his seruice, and that it is his will that thou shouldest haue no further comfort thereby, than hee should thinke it conueni­ent.

If thou wilt profite in the seruice of God, learne to denie thy selfe e­uen in euery thing. Many denie themselues in some, but not in all thinges. They are obedient in all thinges which doe like them; but in the thinges which are contrarie to [Page 370] their humors, they finde themselues. But thou must in all thinges bee rea­die to yeelde vnto Gods will, and vt­terly forsake thy selfe for his sake.

The carefull Merchant sold all that he had to buy the pearle. Mat. 13. 46.

Ananias and his wife Sapphira were killed with present death, for that they gaue parte of their money vnto God, and reserued part for them­selues. Act. 5. 1. 2. &c.

If thou wilt serue God, thou must as occasion is offered, forgoe all, and reserue nothing for thy selfe.

Through renouncing of thine owne will, the will of God getteth the dominion ouer vs, and so mans will is transformed into the will of God, when man for Christes sake is rea­die to endure all manner of aduersi­tie.

Hadst thou once gotten a full victo­rie ouer thy selfe, in a small time thou shouldest greatly profit in the schoole of Christ.

Our Sauiour Christ he sought not his own glory, Iohn [...]. 50. but thine, the Lord of heauen descended not into the earth for his owne profite, but for thy cōmodity, Iohn 10, 11. Why then seeking [Page 371] thy selfe dost thou forget him, which for thy sake so forgat himselfe, that hee gaue himselfe vnto the death to saue thee Rom. 5, 8.?

A good wife, and an honest is she, that wil please none but her husband; and happy is that soule which onely seeketh to please, & delight her spouse Iesus Christ.

Blessed is that soule whose onely desire is to haue the fauour of God, and vtterly contemneth all other loue, Christ is a good husband, and wor­thy solely, and sincerely to bee lo­ued.

Therefore thou shouldest forsake all, and deny thy selfe, to the end thou mayest enioy the sweete friendship of Iesus Christ.

CHAP. 11.
A good Christian will take it patiently, when he is despised.

LET vs cast away euery thing that pressed down and the sinne that han­geth so fast on: let vs run with patience the [Page 372] race that is set before vs, looking vnto Iesus, the author and finisher of our faith who for the ioy that was set before him, endured the crosse, and despised the shame, & is set at the right hand of the throne of God, saith the Apostle Heb. 12. 1.

It is thy dutie to bee dead, and e­stranged from all the inordinate affe­ction of humaine praises, honors, and fauor; and to desire of all men to bee contemned, and put to shame. Alas, fewe there bee which seeke to be ad­orned with such vertues.

If any be founde which hunt not after dignities; yet are there almost none that loue to be contemned, and put to rebuke. It thou desire these thinges with all thine heart, God will graunt them vnto thee.

If God doe not send thee aduersi­tie, it is not because it is not good for thee, but because thou art so weake that thou art not fit for the same, beeing yet smally mortified. For God is vnto nothing more ready than to laye afflictions and tribula­tions vppon him, which is truely mortified in some good measure, knowing that they that ouercome shalbe crowned with glory Reuel. 2. 10, [...]1. &c., wher­of [Page 373] he would haue his friendes to bee partakers.

All things which either thou woul­dest, or canst desire of God, which belong not vnto the due mortifica­tion and despifing of thy selfe for Gods sake, haue some-what within them sauouring of thy corrupt na­ture, and selfe loue: and although in part thou hast put away from thee the loue of thy selfe, yet secretlie returneth it vnto thee againe, by see­king somewhat of thy selfe, and thine owne commoditie, which thou wert not aware of; and so many times when we thinke that wee are farre from our selues we are not so.

Hence it is, that thou, which be­fore thou haddest it, desiredst some great aduersitie, but once falling in­to a little trouble, thou diddest [...]ainte foorth with, because thoroughly thou haddest not contemned thy selfe; for selfe loue did still lurke in thy minde, and it was no sooner tou­ched, but it rose againe. Though thou sleepe now and then, yet art thou not altogether dead.

Happie is that man which is so dead to himselfe, that hee desireth to [Page 374] be contemned of all men.

Our Lorde gaue vs a most perfect example of mortification, when vp­on the crosse he saide Matt. 2 [...]. 46, My God, my God why hast thou forsaken me. So the seruant of God, ought so to con­tent himselfe when hee is forsaken, that yet hee faint not therein, albeit he be depriued of all sensible percea­uing the comfort of the spirite for a time, as our Sauiour was vppon the crosse.

It is not againe the propertie of Gods children to place the last ende of their prayers in the sensible vttering of them by the mouth to be heard of men. But seeing that an eye is alwaies to be cast vnto that which God would haue vs to doe, ascende once vnto this perfection which consisteth in the essentiall loue of God: so that in all things thou maiest do his wil through contempt, and mortification of thy selfe, and that onely for Gods sake, not for thine owne either glorie, or commoditie.

Happie is hee, which is so morti­fied that hee is readie to endure euen extreame [...] for the loue of God, and [...] stil his fauor.

[Page 375] Happy is that man, which inflamed with the loue of God, is content with all his heart to be destitue of all sensi­ble, so he may enioy the essential loue of the holy Spirite.

Happy is hee, which coueteth to imitate Christ Iesus in the crosse, a­bandoning all consolation of earth­ly and corporall things.

Happie is that soule that is so dead to it selfe, that it liueth without these strange affections, such a soule is pure without sinne, quiet without distur­bance, free without molestation, de­priued of worldly honour, but ador­ned with vertues, clarified in vnder­standing, lifted vp in spirite, vnited vn­to God, and blessed for euermore.

CHAP. 12.
That bodie shall bee blessed, which is subdued of the soule.

PVt on the whole armour of God, that yee may bee able to stand against the assaults of the diuel, saith S. P. u. Eph. 6. 11..

Thou canst not liue without war­fare; [Page 376] for wheresoeuer thou art thou shalt haue a battell, because in thy bosome thou bearest him, that euer­more will gaine say thee.

In one and the same man the Apo­stle setteth downe vnto vs two men so ioyned together, and so compact that the one cannot bee without the other 2. Co. 4. 16, and yet are they so diuided, that the life of the one, is the death of the other. They bee so linked toge­ther, that being two, they are yet but one, and being one are neuerthelesse two.

Betweene these twaine passeth the whole course of the life. And there­fore sundry names and titles are giuen them by the Apostle, when hee calleth the one Spirite Gal. 5, 16., the other flesh Gal. 5. 17. &c., the one the soule 1. pet. 2. 1 [...], the other the body Rom 8. 13, the one the lawe of the minde Ro. 7. 23., the other the lawe of the members Rom. 7. 23, the one the inner man 2. Cor. 4. 16 the other the outward man. Walke in the Spirite, saith the Apostle Gal. 5. 16, If yee liue after the flesh, yee shall die, but if ye mortifie the deedes of the bodie, yee shall liue Rom. 8. 13. The flesh lusteth against the Spirit, and the Spirit against the flesh Gal. 5. 13

A wonderfull warre is this questi­onlesse [Page 377] wherein peace is sought: and in peace, warre; in death, life; and in life, death; in bondage, libertie; and in ouercomming a mans owne selfe, and bringing vnder the inordi­nate passions of the minde, the whole force of a Christian man is de­clared.

To bridle thy desires, is verie for­titude of the minde: and contrari­wise in folowing them, the weakenes of the heart is declared. More vali­ant is that man which ouercommeth the passions of his minde, then hee which subdueth his outwarde ene­mies.

Wouldest thou atchieue a greate dominion? Then ouercome thy selfe. He that ruleth his owne minde, is better then him that winneth a citie, saith Sa­lomon Prou. 16, 23., There be manie that sacke cities, but fewe that conquer them­selues.

He that is Lorde ouer himselfe is a mightie Lorde. If thou once sub­due thy selfe, thou shalt easelie sub­due all other things.

He is to bee taken for a good and valiant souldier that can master him selfe.

[Page 378] And that is the true seruant of Ie­sus Christ which bringeth the flesh in subiection to the spirite, and the sen­sual parte vnder the obedience of rea­son.

If thou bee ouercome, ascribe the same to thine owne default. If thou pamper thy body in ease, with dainty meates and drinke, then shal thy soule be vanquished of the bodie.

The Apostle saith 1. Cor. 10. 13▪, God is faithful, which wil not suffer you to be tempted aboue that you be able, but wil euen giue the issue with the tentation, that ye may be able to beare it.

It is the manner of those which bee iudges in combates, to measure the weapons of those that are to fight to­gether in the listes. This doeth God, the most righteous iudge, for he suffereth none of vs to bee temp­ted aboue that wee are able to en­dure.

When two in all thinges equall en­ter into the combate, needes must hee preuaile which hath another to assist him.

If thou cheerish thy bodie with ease', drinke, good fare, and sleepe, thy bodie it will ouercome, and thy [Page 379] soule of the body shall bee subdued; but if thou assist thy soule with watch­ing and prayer, the flesh by the grace of God shall easily bee brought vn­der, and the soule shall ouercome.

It is better that the soule should o­uercome that soule and body may be saued, than that the bodie should pre­uaile, to the vtter destruction both of body and soule.

If thou loue the flesh, make it obe­dient vnto reason, and neuer pamper the same too-much.

He that loueth, hateth, and he that hateth, loueth, Christ Jesus doth say, Ioh. 12. 25., He that loueth his life, shall loose it and he that hateth his life in this world, shall keepe it vnto eternall life

Thus you see how much the victo­ry which the soule atchieueth, is better than the victorie of the bodie, and what gain is gotten by bringing thine affections vnder the yoake of rea­son.

If thou be wise, thou wilt helpe the soule to subdue the sensuall part of man, the conflict thereof is but short, the victory will be glorious, and the reward most blessed.

Shunne no labour, if thou lookest [Page 380] for a reward, which is not giuen but to him that striueth. Bee thou faithfull vnto the death, and I will giue thee a crowne of life saith the Lord [...]eue. 2. 10.

CHAP. 13.
The knowledge of our selues bringeth vs vnto the know­ledge of God.

THE inuisible things of him, that is, his eternall power, and Godhead, are seene by the creation of the world, saith the A­postle rom. [...]1. 20.

If any creature in the world doth by the creation thereof declare vnto vs the great wisedome and omni­potencie of God, surely man doeth the same, which is made according to the image, or likenesse of God himselfe Ge. 1. 27.

Many there be which know much and yet they knowe not themselues, they see others but they passe by themselues, they seeke God in out­warde neglecting inwarde thinges, where chiefely hee may bee founde.

[Page 381] The more thou knowest thy selfe, the more perfectly shalt thou knowe God.

And although by the knowledge of the noble condition of the minde, the true and perfect knowledge of Gods greatnesse is best seene and per­ceiued yet to abase thy pride with­all, thou hast alwayes before thine eyes the misery of the body, and the shortnesse of thy life, that thou maiest come by that way vnto some know­ledge of God.

In knowing of thy selfe thou wilt humble thy selfe: and in humbling thy selfe thou wilt feare God, and because the feare of God is the be­ginning of wisedome Prou. 1. 7., thou art first to begin at the knowledge of thy selfe.

If thou haue a desire to know who thou art, take a glasse, and beholde thy selfe in it. The glasse that a man may best beholde himselfe in, is an­other man. Nowe if another man which thou beholdest, is but earth, ashes, and a very worme, surely e­uen such art thou, how rich soeuer and of great estimation thou seemest to be in the world:

[Page 382] And that thou maiest not bee de­ceaued, beholde not thy selfe in a glasse that is hollow, which maketh a shewe of the thing represented therein, cleane contrary to that which it is indeede, but take vnto thee a glasse that is plaine, which set­teth out a man according as hee is in truth. If thou beholde thy selfe in the inside of a siluer spoone that is bright and cleare, thou shalt see thy face with the wrong end turned vp­warde, thy bearde aboue, and thy fore-head beneath.

So in man there be two glasses, and states, one is of life, the other of death. Life is the hollow glasse, which ma­keth vs to seeme otherwise than wee be. It sheweth thee forth to bee sound, lustie, strong, and long-liued, all which is vanitie, and lies. If thou behold therein fresh and lusty youth, doe not trust therein, for it will de­ceiue thee. Fauour is deceitfull, and bewtie is vanitie pro. 31. 30.

This false life of ours it seemeth some great thing vnto men, when it is nothing so. But the state of death, or of a dead man is the plaine and true glasse, which doeth manifest [Page 383] thinges euen as they bee without fraude and deceite. Therefore if thou wouldest see what thou art in deede, then looke not vpon thy selfe aliue, but vpon another man that is dead. So thou shalt perceiue that thou art earth, ashes, a very sinke of all filthi­nesse, a little set out and beautified on the out side by a liuely hewe that life hath lent thee, there thou shalt see the foundation of your stocke, and the largenesse of thy dominion. That which thou now art, thine ancestors were, and as they are, such shalt thou bee.

If thou looke well into thy selfe, thou shalt finde greate matter why to contemne thy selfe. For what art thou, as touching the bodie, but a vessell of corruption? And in respect of thy soule, setting the grace of God apart, what art thou but an ene­mie vnto righteousnesse, the childe of wrath, a friend of vanitie, a wor­ker of iniquitie, a despiser of God, euen a creature proane vnto all wic­kednesse, vnapt to doe well? What art thou, but a miserable creature, in thy counsailes, blind, in thy wayes, ignorant, in thy wordes, vaine, in [Page 384] thy deedes, faulty; in thy destres [...] filthy; to conclud, in all thinges vile; great onely art thou in thine owne opinion.

Therefore if thou seeke to knowe thy selfe, it will cause thee neither to bee proude, nor ambitious, nor dis­dainefull; it will make thee to beare iniuries with a quiet mind, in asmuch as thou shalt finde thy selfe to bee a miserable sinner, and worthy of all mē to be hated and contemned.

Know thy selfe, as admonished from heauen. What booteth it to know the seuen liberall sciences, and to bee a great Doctor in al the arts, if thou art yet ignorant of thy selfe? It is better to know thy selfe, than to haue all the Scripture at thy fingers ende.

Consider who thou art, whence thou camest, where thou art, and whe­ther thou art going. Thou art a mor­tall man, a little earth, a vessell of cor­ruption, full of misery, standing in neede of many thinges; thou wert conceiued in sinne; thou camest in­to the world with paine to thy mother, and griefe to thy selfe, enuironed thou remainest with al manner of dangers, [Page 385] and thou art bounding towarde the graue of putrefaction.

Iob saith Iob. 30. 19., I am become like ashes and dust. Let the light of God teach thee who thou art.

Thou sayest, thou art rich and en­creased with goods, and hast neede of nothing, and knowest not how thou art wretched, and miserable, & poore, and blind, and naked Reu. 30. 17.

CHAP. 14,
Miserable is the condition of man in this world.

MAN that is borne of a woman, is of short con­tinuanc, and full of tro­ble, saith Iob Iob. 14. 1..

What thing is so mi­serable as man? Must not the body which thou so makest of, die at the length, and rot in the graue? And what is more horrible than a dead man?

How much so euer thou wert made of beeing aliue, none, no not thy ve­rie friendes will abide thee after thou art dead.

[Page 386] Is not the state wherein thou liuest a certaine vnhappy bondage? It is a miserable thing to be borne a slaue, to liue a slaue, and to die a slaue.

Behold I was borne in iniquitie, and in sinne hath my mother conceiued mee, saith Dauid psa. 5 [...]. 5.

O miserable life, inuironed about with so many dangers and periles. For one pleasure wee receaue a thou­sand sorrowes, so that this life may iustly bee tearmed a death, and not a life.

There is no creature more needy than a man; for hee is driuen to begg his meate and rayment of the beasts; and earne his bread with the sweate of his brows Gen. 3. 19, al which for the most part the birdes and the brute beastes haue of themselues, and haue no neede to begge, or to aske of any o­ther,

Some liuing creatures haue wings to fly withall; others haue clawes and teeth both to defende themselues, and to hurt others: others are light of foote to runne from dangers: Al which, man hath not, and those which hee hath, bee not in such measure in him as in them, so that hee is fain to [Page 387] borrow helpe from those base crea­tures. Whereby hee may learne to bring downe himselfe in the eies of God by humility, and to lay-away the pride of his mind.

Man hath no peace in this worlde, for hee can neither rest himselfe al­waies, nor alwaies watch. When he seemeth best in health, then hath hee sundry infirmities to disquiet him, as hunger, thirst, wearisomnesse, and diuers other necessities, heate, cold, stormes, tempests, lightninges, thun­der, plagues, poyson, periles by sea, perils by land, griefes, and diuers infirmities, and laste of all death it selfe.

Eli, the priest of the Lord, when little hee thought of death, he sudden­ly fell from the seate backward, and brake his neck 1. Sa. 4. 18., This may teach thee that when thou sittest, and think­est thy selfe most sure, thou maiest take a fall and die.

The sleepe which thou vsest for the great ease & benefit of the body, howe full is it of false and vaine imaginati­ons?

It is meere blindnesse and folly to loue this world, so replenished with [Page 388] miseries. wherein if any good thinge bee founde, that good is mixed with innumerable sorrows and molestati­ons, which are to those that set their delight in the world euen the begin­ninges of the perpetuall tormentes of the reprobate in hell.

It is easier many times to bee in tormentes, and paine, than to expect the same. And because that euery day thou lookest for the sentence of death to bee pronounced against thee; and knowest that the life which thou liuest, is miserable, and not to bee tearmed in deede a life, as neither death may properly bee called death, but a sleepe Ge. 47 [...]0, the Lord would haue this life to bee full of all manner mi­series, 1 Kin. 2. 10. that disliking it, 1. K. 11. 43. thou maiest co­uet and long after the life in hea­uen. Mat. 9. 2 Ioh. 11.

Thinke how this life was giuen thee of God, as a ship, to carry thee like a traueler thorough the raging seas of this troublesome world, wher­in thou wert to endure manifolde dangers and perils: and that to the in­tent thou shouldest the more ear­nestly desire the other life, which is the sure harbarough and hauen of [Page 389] most blessed comfort.

If this life should haue bene all pro­sperous and pleasant, it so would haue drawen a man to the likeing thereof, that hee would quite haue for gotten the other life, for the enioyning wher­of hee was created.

The manifold euils and miseries which continually thou sufferest, they inuite and call thee vnto the desire of the celestiall paradise. The troubles of this life doe make thee to goe vnto God many times by harty prayer▪ and beeing thus pressed with afflictions, a wonder it is that yet thou art no more willing to leaue this miserable state wherein thou art.

Cast not thine heart vppon these transitory thinges. Here thou art sub­iect to continuall debate and trou­bles, in ouercomming whereof thou shalt get a Crowne of perpetuall glory.

God, seeing that naturally thou art desirous of quietnesse hath thought good, that this life should bee full of troubles, to the end thou shouldest loue and long for that quietnesse which is eternall in the heauens.

CHAP. 15.
It is expedient that we know so much of God, as he hath reuealed of himselfe in his worde.

I haue heard of thee by the hearing of the eare, but now mine eie seeth thee, Therefore I abhorre my selfe, and repent in dust and ashes, saith Iob vnto God Iob. 42. 5. 6.

Seeing thou wast made to knowe God, open thine eies, to the end thou maiest know him.

Of the knowledge of God, com­meth the knowledge of thy selfe; and by the knowledge of thy selfe, grow­eth the knowledge of GOD. There­fore saide Iob, Mine eie seeth thee▪ There fore I abhorre my selfe, and re­pent in dust and ashes.

By thy knowing of God, thou art moued to reuerence him. But if thou knowe him not, thou art like vnto him which passing nigh a King, because hee knoweth him not, is so farre from giuing him due honour [Page 391] belonging vnto his Maiesty, that hee iustleth and pusheth him. So dealeth the poore swaine of the country with his Lord now and then.

Maruel not that the holy men of God so, humbled themselues when they came before the presence of God 1 K. 8. 22., for they knew him to bee the King of heauen, and therefore they fel flat prostrate on the ground before his glorious Maiesty Ezra. 9. 5..

Pray earnestly vnto God from the bottom of thine heart that thou mai­est thoroughly know thy selfe. 1. Es. 8. 90.

Doe not deceiue thy selfe by thinking thou dost fully know God, when thou dost but know onely that there is a God, and beleeuest that which the holy Church beleeueth. A rude fellowe that keepeth sheepe may haue a certaine confuse knowe­ledge of a king: But if it be told him that hee is a great Lord, and for power able both to rewarde abun­dantly such as des [...]rue well at his handes, and to punish the wicked, hee then will haue him in more reuerence than afore. So if onely thou beleeue there is a God, and art not instructed how seuere hee is in punishing male­factors, [Page 392] thou wilt not feare him; and againe if thou bee ignorant of his mercie, thou wilt not trust in him. Learne what great riches hee hath laide vppe in store for such as loue him.

Consider further his exceeding goodnesse, who without any merite or desert of thine, & hauing no neede at all of thee, came of his owne free will to seeke thee, and with his infi­nite griefe and paines to redeeme thee 1. Pet. 18. 19., that thou shouldest loue him for so doing.

Beholde his power, his wisedome, and his infinite greatnesse, and yeelde that reuerence and honour which is due to his glorious maiestie.

If thou beleeuest that God is good, seeke with all diligence for some por­tion of that perfection which thou knowest to be in him.

God would not haue any other beastes offered vnto him in sacrifice, than such as did chewe the cudde Leuit. 11. [...]..

Whereby was meant, as I thinke, Deut. 1 [...] ▪ 6. such men as did meditate in their mindes, and diligently call into their remembrance the wonderfull workes of God, that thereby they might [Page 393] come vnto some knowledge of the Creator which is inuisible.

Labor euen to the vttermost of thy power to know thy maker, preseruer, and redeemer.

Wilt thou know who God is? Be­hold who thou art to him, and what he is to thee.

If thou wouldest know him, then must thou take away the earth which the loue of this world hath set before the eies of thine vnder­standing, whereby the sight is dim­med.

Before God would manifest him­selfe vnto Moses, hee gaue him com­mandement first to put of his shoos Exod. 2. 5 Surely God will neuer make himselfe manifest vnto thee, vnlesse first thou throw away all naughtie desires of the world.

If thou wilt ascend into the pro­found knowledge, and contemplati­on of Gods matters, then must thou abandon all worldly affections or cares of this world from thine heart.

CHAP. 16,
It is the dutie of a Christian to meditate vpon his God.

WHile I was musing, the fire kindled, saieth the roiall Prophet Psal. 39. 3..

For to kindle the fire of Gods loue in thy will, meditation and con­templation are necessarie: betweene which twaine there is little diffe­rence, but that meditation agr [...]eth to those, which with difficultie and paine doe thinke vpon heauenly matters: and contemplation to them which bee exercised in the mat­ters of the Spirit. But neither in the one, nor in the other consisteth our perfection, but in the loue of God onely.

Contemplation is the worke of the vnderstanding, and the way or meane vnto perfection: But perfecti­on is in lifting vp the will vnto God, through that heauenly vnion, and soueraigne loue which is the chie­fest.

[Page 395] There is small pleasure in contem­plating, but in louing there is a great ioy. The vnderstanding doth not giue sustenance vnto our soules, but onely prepareth the meate that our soule is fed withall. There is no ple­sant taste in preparing that which must bee eaten, but in eating that which is prepared.

And for so much as the obiect of our will, or that thing which our will tendeth vnto, is either good, or see­meth to be good, so that nothing can be loued, but that which is good, or else taken for good, vnder the coulor of some thing that is good; & the vn­derstanding conceaueth a bottom­lesse depth of goodnesse in the Lord, very colde should the will be, if, like another Phenix, it consumed not it selfe euen with the fire of that heauen­lie loue, beholding by contemplation the glorious beames of the Sunne of righteousnesse.

Shake thy winges like the Phe­nix, and lift vp thine heart in medi­tation, and surely thou shalt per­ceiue thy selfe to bee conuerted into dust and ashes as it were, while thou confessest thy loathsome basenesse [Page 396] before the infinite aud incompre­hensible goodnesse of the Lord.

If thou wilt enioy the sweetnesse of godly prayer, & be refeshed ther­in by heauenly contemplation, thou must lift vp the force of thy will vn­to God.

Some are exercised onely in the in­tellectuall part, and not in the affe­ctuall part of the will, whose ende is not to bee enflamed with the loue of God, but onely to attaine some curi­ous speculation in hie matters; hence are they still musing how our Sauiour Christ was borne, how he liued, how he suffered, and rose againe from the dead. But these bee farre from true contemplation in deede, if they fixe their felicitie in the knowledge, and pure speculation of such misteries of God: for they are to ascende vnto the firie sea of Gods loue to man­warde, to whom by a reciprocall loue of their owne; they should be vnited and incorporate, so as all the imper­fection of thine owne mortification may be made perfect & pure through him and his loue.

If thou hast gotten any knowledge of God, thou must not staie there, [Page 397] but thou art withall to proceede vnto the loue of God.

They which truely thinke of these things, they may well bee called and counted the friendes of God: such were the blessed Apostles vnto whom the Lord saith Iohn. 15. 15.: Hence foorth, call I you not seruants, for the seruant knoweth not what his master, doth; but I haue called you friendes: for all things that I haue heard of my Father, haue I made known vnto you. But they which neither thinke hereof, nor giue them­selues vnto the workes of pietie, may well bee called not the seruantes of God, but the bondslaues of Satan.

True contemplation is the begin­ning of glorie. Through it a man commeth to the knowledge both of God, and himselfe; and that beeing attained, hee falleth out of loue with this world, and thereby God blesseth him with newe strength to serue him withall.

CHAP. 17.
He that will liue with Christ, must first die to the world:

[Page 398] FOr thy sake are we slaine continually, saith the Psalmist Psal. 44. 22..

Happie is that soule to which Christ both in life, and in death is aduantage phil. 1. 21..

So long as thou liuest in thy flesh, thou must die to the world, that after thy death thou mayest liue for euer with Christ.

Thou shalt bee quiet within, if thou vse not to gad much abroad, but to keepe thy selfe at home.

He that feruently seeketh after out­ward things, must needs waxe cold in the matters of God.

If thy disordinate appetites, and de­sires of the world be not dead in thee, looke neuer to obtaine the true com­fort of the spirit.

Christ he died for all, that they which liue, should not hence forth liue vnto themselues, but vnto him which died for them, and rose againe 2. Cor. 5. 15..

I liue, yet, not I now, but Christ liueth in me, saith the Apostle Gal. 2. 20.

That Christ may come into thy soule, it is needefull that first thou die vnto sinne; and that the inwarde [Page 399] man may liue, the outwarde man must be mortified.

Yee are dead, and your life is hid with Christ in God, saith the Apostle Col. 3. 3..

Thou diest when thou ceasest to be such as thou wert before in wicked­nesse.

If we liue in the spirite, saith the A­postle Gal. 5. 25. let vs walke in the Spirite. For if ye true after the flesh, ye shall die; but if ye mortifie the deedes of the body by the Spirite, ye shall liue Rom. 8. 13..

Saul he spared Agag and put him into prison, being commanded from God himselfe to destroy all the Ama­likites, and to haue no compassion vpon anie of them 1. Sam. 15▪ 3. 9.. So many doe enclose, and shut vp their wicked pas­sions for a while, but they kill them not presently, as God would haue them to doe. For it is not enough for thee to imprison thine affections, that they burst not forth, but thou must besides kill them, so that all in­ordinate concupiscence, and desire of the worlde haue no life at all in thee.

There bee diuers and sundrie per­sons which like the trees in winter, seeme as it were dead vnto the world, [Page 400] but they are no sooner ill entreated, but they cannot onely murmur, but raile too. For the rootes beeing left aliue, they beginne to spring againe assoone as the tentation of sommer commeth vpon them.

Because thou hast let goe out of thine handes a man whom I appointed to die, thy life shall goe for his life, saith the Prophet vnto Ahab 1. Kin. 20 42.. The life which thou giuest vnto thy fleshly parte, which God will haue killed, it shalbe recompensed by the death of thy soule.

Consider aduisedly who it is that liueth within thee. If the flesh doe liue, than is the spirite dead.

Thou shalt neuer giue thy selfe vnto deuoute prayer and meditation, vnlesse first thou bee mortified in minde: yea it is necessarie that all thy spirituall exercises beginne at morti­fication.

Manie will flie without winges. They profite smallie which are not mortified.

Of this be thou sure, thou shall ne­uer see God, vnlesse thine affections are so rauished with the loue of God, that thou art throughlie minded in [Page 401] regard thereof to despise thy selfe.

The pure loue of God maketh thy minde simple, and so free from all worldly desires, that it doth without all paine and labour mount vp vnto the Lord.

If thou wert dead vnto the world, the world also would bee dead vnto thee againe, as it was to the glorious Apostle S. Paul Gal. 6. 14..

Euen as the sea retaineth in it those men that bee liuing, and casteth out to the shore such as are dead: so the world it maketh greatly of those which liue to the world, and suffereth them to haue no rest therein which are as dead thereunto for Christ his sake.

CHAP. 18.
By abstinence the flesh m [...] be brought in subiection to the spirit.

IF yee liue after the flesh, ye shall die, but if ye mor­tifie the deedes of the bo­die by the Spirite, ye shall liue, saith the Apostle Rom. 1▪ 13..

[Page 402] Thou shalt neuer please the Spirit, except thou subdue thy bodie by ab­stinence, and true repentance for thy sinnes.

If thou burden thy bodie with much meate, thou shalt depresse thy soule through the waight of sinne.

The diuell by offering the forbid­den fruite to our first parentes ouer­came them, and brought them, and vs by them into the displeasure of God Gen. 3. 1. 2. &.. The first tentaion where­with Iob was tried arose from the ri­o [...]ing and bellie-cheere of his sonnes and daughters Iob. 1. 13. &c..

S. Paul, notwithstanding hee knew himselfe to bee an elect vessel of the Lord: yet hee beare downe his bodie 1. Cor. 9▪ 27.; and we on the other side know­ing our selues most hainous sinners in respect of him, wee liue and fare deli­ciouslie without scruple of consci­ence. Take heede to your selues, least at any time your hearts bee oppressed with surfetting and drunkennesse, and cares of t [...]t [...] life, saith our Sauiour Luke. 21▪ 34 ▪

Daniel to bee the better prepared to receaue the heauenly consolati­ons, hee was in heauinesse for three weekes of daies, and ate no pleasant [Page 403] bread, neither came there any flesh, or wine into his mouth, till three weekes of daies were fulfilled Dan. 10. 2. 3. 4. &c.; and immediately thereupon he saw most heauenlie visions and reuelations from God.

If thou wilt ouercome thine enemy, bereaue him of his weapons.

The armor, that Satan taketh to foile thee with all, is thine owne flesh. He that giueth himselfe to bodily ple­sures, shall fall into the snares of the diuell. Labour to destroy the idol of the flesh by abstinence, watching, and praier, so shalt thou carrie away from Satan a most glorious victorie. No­thing maketh the Diuell more bolde to inuade, as thy delicious pampering of thy flesh.

Hee that thinketh hee can liue chast faring daintelie and deliciouslie, de­ceaueth himselfe, and is a foole. Take away delicate fare, as wood▪ and thou shalt quench the fire of sensuall de­sire.

After that Lot had out of measure quaffed vp wine, and was drunke, hee committed incest with his owne daughters Gen. 19. 33 34. &c.

Though a man ascende vnto the [Page 404] mount of meditation; and professe religion, yet will he fall with Lot, vn­lesse he keepe a sober diet, & abstaine.

It is dangerous riding of a colt which neither is tamed, nor hath a bridle. Holde in the colt, the flesh, with the bridle of abstinence, least he throw thee downe to thine hurt: bind his mouth with bit and bridle, as the Prophet saith psal. 32. 9..

Rush not violently into the waters of worldly delightes, vnlesse thou wilt be drowned as Pharao with all his host, were Exod. 14. 28▪. They sunke like stones into the bottome, as thou shalt like­wise both in bodie and soule, vnlesse thou tame and restraine thy flesh with the bridle of abstinence.

By abstinence much sinne is auoy­ded; vnlawfull pleasure banished; our saluation furthered; grace confirmed; and chastitie is retained.

It is a shamefull thing for the mai­ster to bee ouercome of the seruant.

As great shame is it for man, which by creation is made little lower than God psal. 8. 5., to fulfill the minde of so vile a slaue, as the flesh is.

CHAP. 19.
The louer of God, loueth little company.

I Wil allure her & bring her into the wildernesse, and speake friendly vn­to her, saith the Pro­phet Hos. 2. 14..

When God speaketh vnto our soule, hee needeth no wit­nesses.

When the pleasure of God was to blesse Abraham, hee willed him to get him out of his owne countrey, and from his kinred, and from his fathers house Gen. 12. 1.. God called Moses out of the mount vnto himselfe Exod. 19. 3. 12., and charged that none besides should goe vp to the mount, nor touch the border of it As Hagar wandered vp and downe in the wildernesse alone, the Angel ap­peared vnto her to her exceeding com­fort Gen. 21. 17.. Eliah also was farre from the companie of men, when the Angell said vnto him, Vp and eate 1. K. 19. 5..

God when hee seeth thine heart to bee solitarie and alone, hee then de­sireth [Page 406] to rest in the same; and seeing our soule withdrawen from the cares of this world, he reuealeth many things thereunto, which he would not, if he saw it occupied immediatly with the affaires of this world.

God is a Spirit Iohn 4. 24.: and therefore careth not so much that the body, as the soule should be solitarie.

Hee may bee said to be a sole man, whose minde is not fixed vpon these worldly things.

O that thou wouldest leaue all these dreames, and toies, and idle­nesse, and commend thine heart in­to the hands of Christ; thou shoul­dest then haue much comfort of the spirite, which now thou goest with­out.

If thou diddest know what losse thou receauest, while thou busiest thy selfe in worldly affaires, thou wouldest not thinke it such a paine to serue Christ, as thou doest▪

The woman mentioned in the Gospel, which was diseased with an issue of bloud, came secretly behind our Sauiour, touched the hemme of his garment, and was presently hea­led Matth. 9 20. 22,. Let euery Christian soule that [Page 407] is diseased and weake, drawe neere se­cretely vnto Iesus Christ Mat. 6. 6., for in him it shall finde perfect saluation, and true comfort of spirite.

Thou shalt sooner be cured, if thou lift vppe secretlie thine heart vnto al­mightie God in thy chamber, than if all the daie long thou shouldest walke vppe and downe in the mar­ket steedes, or pallaces of earthlie Princes.

No tongue is able to expresse the sweetenesse of that prayer which is priuate, if it be vnfained.

Thinke nor thy selfe then to bee a­lone, for, as said Flisha, 1. K. 6. 16. They that bee with vs, are moe than they that be with them.

Thou hast neuer more companie, than when thou art most solitarie. Sweet is the felowship of Iesus Christ, and the comfortable societie of the blessed Angels.

But when thou praiest, enter into thy chamber and when thou hast shut thy doore, pray to thy Father which is in se­crete, saith the Lord Mat. 6. 6..

If thou diddest sauor the thinges of the Spirite, thou wouldest not deeme solitarinesse vnnecessarie for [Page 408] prayer.

It is the nature of them that loue to couet, to be solitary and alone

Haue you not read that it was the wont of our Sauiour Christ to pray a­lone vpon the mount of Oliues Luk. 2. 239?

When our first parentes were alone in paradise, they were gratfull to God, and to his holy Angels, and dreadful to Satan: but they had no sooner acquainted themselues with strange company, but their eies were opened; their bodies naked; and they lost the fauour of God to their extreame af­fliction Ge. 3. 1. 2 &c. ▪

To bee short therefore thou shalt forgoe thy Lord and maker, vnlesse thou carefully doe auoide the compa­ny, I say not of men, but of vngodly and prophane persons. Make not so small account therefore of God, that for the companie of thy pot compani­ons here, thou wilt loose the company of thy God in the world to come.

CHAP, 20,
The more wise and godly a mā is, the more silent he is, and of the fewer wordes,

[Page 409] IN silence, and in confi­dence shalbe your strēgth saith Isaiah Is. 30. 15..

Vnlesse thou auoide vnnecessary company, and loue silence, thou shalt neuer bee perfectly religious.

S. Iames doth say Iam. 1 26., If any man a­mong you seemeth religious, and refrai­neth not his tongue, but deceiueth his owne heart, this mans religion is vaine.

He giueth a great argument of wis­dome, which is sparing of his speech.

Whatsoeuer thou hast wonne by prayer, thou wilt loose by prating. Si­lence is a good keeper of men in de­uotion.

Maruell not that thou art colde and weake in prayer, if thou spende thy time in superfluous and idle speech. Learne to hold thy peace, if thou wilt profit. For why hath God giuen thee but one tongue, and two handes, but because thou shouldest speake little and doe much?

God hath appointed two hatches to thy tongue, one of them is of flesh, as the lips; the other of bones, as thy teeth: & this is to the end that beeing so kept in it should neuer speake su­perfluously, [Page 410] but onely when necessity enforceth, and ministreth iust occasi­on.

When thou bablest, or pratest, what art thou but as it were, a citie without a wall; a house without a doore; a vessell without a couer; or an horse without a bridle?

What good thing canst thou keep, if thy tongue doe runne before thy wit? If it bee lauish of speech, it will open an entrance for the diuels into thee, which will carrie that away, which thou hast gotten before.

Death and life are in the power of the tongue Pro. 18. 21.

A goodly ornament of all vertues is silence.

As the vessell that is couered, will sooner bee hot, and cause the liquour that is in it the looner to boyle, than that which is vncouered, by reason of keeping in the vapors: so if thou keepe thy mouth shut vp close by si­lence, thou shalt the sooner waxe warme and zealous in the seruice of God.

Vnlesse thou haue learned to hold thy peace, thou wilt neuer learne to speake aduisedly.

[Page 411] The Scripture speaking of the god­ly man doth say Lam. 3. 28, Hee sitteth alone, and keepeth silence. He that keepeth si­lence, wil the more easely lift-vp his heart vnto the Lord.

S. Iames saith Iam. 1. 19.: Let euery man be swift to heare, slow to speake, and slow to wrath.

Easely they fall from the rule of Godlynesse, which vnaduisedly doe breake-out into much babling.

Euen as when you shut a conduct mouth, where water passeth, the wa­ter will straight-wayes mount vp on hie: so while you keepe close the lipes with silence, the spirite mounteth ze­lously vnto the sight of God, and the soule ascendeth on hie, and tasteth the more sweetly the comfortes of the spirite, by zelous and earnest prayer, But if thou babble with thy tongue, thou hindrest thy deuotion; and o­penest a doore to thy watchfull ene­mie, at what time soeuer thou speak­est idle wordes,

The citty of our soule must needes suffer many a sore assault, when it is without the walles of silence to keepe of strokes▪

It is written of Nebuchad-nezzer [Page 412] that hee brake downe the walles of Ie­rusalem, robbed the temple, and cari­ed the Iewes into captiuity 2. K. 25. 45 & 1., Sure­ly the like would Satan doe by thee, as often as hee seeketh to make the breake thy silence, that so hee maye robbe thee, and make spoyle of the temple of thy conscience, and bring thy soule prisoner into the Babylon of hell it selfe,

Set therefore a good watch about these, least thou bee robed and spoyled of thine enemies.

HHAP 21,
The seruant of God must a­uoid not onely ill, but also idle talke.

BVt I say vnto you, saith our Sauiour Christ Mat. 1226, that of euery idle worde that men shall speake, they shall giue account thereof at the day of iudgement

Our heart is like vnto waxe, that with cold groweth to bee harde; and by heat waxeth softe, and tender a­gaine, [Page 413] and being once soft it receiueth the print euen of a King or any other great man. Thou must stoppe thine eares from vaine and idle talke, for they coole and harden thine heart; If thou keepe not thy selfe from ei­ther vsing or hearing the same, little shalt thou profite in the seruice of God.

Holy and spirituall comunication it doeth inflāe the hart with heauenly & good motions. On the day of our Sa­uiors resurrection the two disciples that went traueling by the way to­wardes Emmaus Luk. 24. 13. 14. &c., talking with our Sauiour Christ had their hearts infla­med within them, as they did after say betweene themselues, Did not our hearts burne within vs, while hee talked­with vs by thy way, and when hee ope­ned to vs the Scripturs?

Thine heart wil bee well disposed to receiue the impression of the eternall King, 32. if thou warme and mollifie the same with the heat of Gods worde.

With great diligence and care should the seruante of God avoide i­dle wordes, and to reprehend others that vse them.

If thou bridle not thy tongue, in [Page 414] vaine dost thou labour & take paines to profite in the seruice of God.

The Apostle saith 2. Tim. 2. 24., the seruant of God must not striue, nor bee troble­some one to another by contentions, and clamorous speech▪

Las [...]iuious and wanton wordes are many times odious and oftensiue euen to those which make no profession of religion: how much then should they bee abhorred of Christians indeede? Be circumspect therfore in thy words, and let thy speech bee such as well may beseeme the seruant of Iesus Christ.

Of euill wordes much euill doth a­rise. The Apostle saith 1. Cor. 15, 3, Euil spea­kinges corrupt good manners, For [...]ll wordes wee goe vnto ill deeds, As the ship saileth, according as the winde doth blows so our soule sailing forward with the prosperous winde of good speech, it shall ioyfully attaine vnto the hauen of rest. As on the other side, if dissolute and wicked wordes bee once blowen into the sailes of thine eares, they will carrie thy soule with a contrary wind into the large sea of in­finite confusion.

The wise man doth say Eccles. 9 17., Let thy [Page 415] talke hee with the wise, and all thy com­munication in the law of the most high,

Good wordes doe inflame the hart, kindle thy will, edifie thy neighbour, and encrease the loue of God in thee, Idle and vaine wordes on the other side thee distract the spirite, quench the zeale, diminish deuotion, and o­ffend the hearers.

Mettall is knowne by his sound, If golde haue not the sound it shoulde, it is reputed for brasse, Wordes bee as it were the sounde of the soule. If the wordes be clamarous, vaine, and idle, they are but copper and not gold: but if they bee graue and good, then doe they shew the soule to bee as perfect gold.

An empty vessell maketh a loude sounde, so hee that is most voide of goodnesse is vainest in his speech. Bet if thou bee graue and sober in thy wordes, euery man will take thee for a staid and stable man.

It is written of Iudas Maccabeus, that hee armed the Iewes, not with the assurance of shieldes & speares, but with wholesome wordes and exhortations 2, M [...]c. 15, 11.. Godly wordes and wise, are a notable armor, but idle speech is very hurt­hurtfull.

[Page 416] If the clocke haue his wheele di­stempered within, the bell without will sound false; but if they goe true within, then will the bell without strike truely, and tell the right houre of the day▪ by thy disordinate words thy disordered conscience doth ap­peare.

As Peter was warming himselfe in the hall of the hie Priest, they that stood by, said againe to Peter, Surely thou art one of them, for thou art of Galile, and thy speech is like Mat. 14. 70.. And else-where in the Gospel it is sayd, Of thine owne mouth will I iudge thee, O e­uill seruant Luk. 19, 22..

By his speech wee know of what countrie a stranger is. With what con­science wouldest thou be counted an honest man, when thy speech is vaine, and altogether dissolute?

By the breaking out and parting of the flesh in the mouth and tongue the ague is discerned: so thine infir­mitie is knowen by the words which breake out at thy lips and mouth.

Before thou vtter any word, vse premeditation: because men regard not the heart, but the speech. For by [Page 741] thy wordes thou shalt be iustified▪ and by thy wordes thou shalt be condemned Mat. 10. 37. A word once vttered, can neuer be re­uoked againe. And therefore before thou speake ought, aduise thy selfe, that alterward thou say not, I had not thought; for so to say, is not the part of a wise man.

But afore all thinges haue alwaies in remembrance that in the day of iudgement, thy Lord God will take a straight accompt of all thy wordes and sayinges.

CHAP. 22:
The seruants of God must be­ware of murmuring, back­biting, & slandering.

NEither murmur yee, as some of them also mur­mured, and were destoi­ed of the destroyer, saith the Apostle 1. Cor. 10, 10..

The tongue of the murmurer is worse than hell; for hell is hurtfull on­lie to the wicked, but the tongue of the murmurer it afflicteth as well the good as the bad; yea commonly it is [Page 418] incensed more against the vertuous than against the wicked.

Hee that snuffeth the candle with his bare fingers, though hee defile his fingers, yet hee causeth the candle to burne the brighter thereby; so hee that defameth and speaketh il of good men, defileth his owne soule and con­science, but maketh such as are de­famed a great deale the more glori­ous. So the Pharisie that murmured about that which the good woman did vnto our Sauiour Christ Luk. 7. 39., hee was rebuked, but the woman w [...]s most highly magnified, and commen­ded.

The murmurers doe more hurte themselues, than other men; them­selues they kill, but other men they profit. Miriam and Aaron they mur­red against Moses Num. 12. 1. 2. &c., and was not Miriam therefore punished with a lothsom leprosse, and both Miriam and Aaron rebuked of the Lord of hoste? and Moses glorie the greater by the same?

A good name is to be chosen aboue great riches; and a louing fauor is about: siluer and aboue gold prou. 2 [...] 1. Lesse doth he offend that taketh away our goods, than he [Page 419] which taketh away our good name.

By the hand the bodie is strucken, but by the tongue the soule is woun­ded; the handes can hurt but such as are nigh, but the tongue spareth no man be he nigh or far off.

All other harmes done vnto man doe easily receaue satisfaction, but the hurt receiued by the tongue can ne­uer, or very hardly bee recompen­sed. That which is taken away by theft from any man, may soone bee restored him againe, but not so of a mans good name impaired by an e­uill tongue; for although that the de­famer doe vnsay that againe which he did slaunderously report before, yet is the nature of man so much the more inclined to heare euill than good, that the first euill conceiued opinion, will not bee so rooted out of the mind, but that there will somewhat thereof re­maine behind still.

One of the plagues of Egypt was the plague of Frogges Exod. 8. 9., and one of the plagues of the world, is the plague of murmurers; they sit like frogges all day in the mire and vncleannesse of their owne sinnes, and neuer say word of any mans virtue, nor speake [Page 420] any whit at all of their neighbours good deedes, but in the night when it waxeth darke they make a loud and an euill noise, and doe publish (all that they can) their neighbours faltes and defects.

The Psalmist doth say Pal. 140. 3., They haue sharpened their tongues like a serpent; adders poyson is vnder their lippes. As the serpentes do feede of earth, so the murmurers doe feede of the infamie of their neighbour.

The Prophet Dauid moueth this question psal. 15. 1. 2. 3., Lord who shall dwell in thy Tabernacle, who shall rest in thine holy mountaine? Immediatly he answereth, He that walketh vprightly, and worketh righteousnes, and speaketh the truth in his heart. He that slaundereth not with his tongue, nor doth euill to his neighbour, nor receiueth a false reporte against his neighbour.

God hee made not thy tongue of bone, nor of any other harde sub­stance, but of tender flesh, which may put thee in mind that thy words should be gentle and soft, and not rough nor sharpe.

The murmurers were so hated of the Lord that hee said Num. 14. 23., Certainely [Page 421] they shall not see the land whereof I sware vnto their fathers, 30. neither shall any that prouoke me, see it, and yee shall not doubtlesse come into the land, for the which I lifted vp mine hand to make you dwell therein, saue Caleb the sonne of Iephunneh, and Ioshua the son of Nun, And so of sixe hundred thousand men of foote Exod. 12. 37., which came out of Egypt onely two persons entered into the land of promise; if not into the earth­ly, than how into the promised land of heauen?

CHAP. 23,
The seruant of God must not curiously prie into the dea­lings of other men.

WE heard that there are some which walke among you inordinately, and worke not at all, but are busie bodies, saith the A­postle 2. Thes. 3. 11..

If thou hast any desire to profite in the seruice of God, take thou dili­gent heede that thou make not too earnest inquirie after the dooings of [Page 422] other men. And if thou wouldest lead a quiet life, be not too inquisitiue what other men doe.

He that medleth, and is busie in o­ther mens matters, is euill thought of and hated of all men for his labor, yea euen of his very friendes. Hence commeth murmuring, and hence springeth pride thorough the con­tempt of others, and lacke of know­ledge of our selues.

The riuer that ouerfloweth his ac­customed boundes, it washeth the bankes that it beateth against, where­by the bankes are made the more cleane, and the water that washeth them becommeth the fouler, and more filthie: euen so it fareth with thee when thou goest beyonde the boundes of thy vocation: in medling with matters nothing appertaining to thee, thou defilest thine owne con­science, and giuest them occasion to purge themselues in asmuch as they grow more warie and aduised by thy wordes, and thou with a troubled streame of a polluted conscience, run­nest on stil in thy furious course of vn­godlinesse.

What moueth thee to intermedle [Page 423] in the matters of other men? Art thou a iudge, or magistrate appoin­ted by auctoritie to see, and ouersee o­thers? Thou must giue an account of thine owne stewardship Luke. 19, 2., not of another mans.

There is no marchant that will leaue his trade, if hee peceaue but hee bee a looser thereby; and thou canst no way applie thy selfe to a­ny trade, that thou shalt either gaine lesse, or loose more, than by medling with the liues and dealings of other men, which bee not of thy charge.

Hast thou so little time to looke into thy selfe, and so much to prie in­to other men? Whereas thou shoul­dest bestow little time in seeing into other mens affaires, and much in examining thine owne heart and con­science.

To looke so curiously vpon other men, it is questionlesse an argument of an euill minde, and of a guiltie con­science.

No man is more rigorous in fif­ting other men, than hee that is most dissolute himselfe. No man is so soone offended at the small offences [Page 424] of others, as hee that hath many and monstrous defaultes himselfe. And no man iudgeth so sinisterlie of his neighbour, as hee which is moste loose, aud licentious him­selfe.

While the master is at home in his owne house, all that bee in the house doe their duties there; but when hee is from home, they will doe what they list, and take their pleasure. So when reason keepeth the house, and entereth into the conscience, then bee all the cogitations, senses, and affections set in good order; but if reason bee from home, and wande­reth abroad from house vnto house prying what others doe, that while bee all the thoughtes of the minde idlely occupied, and no good is done at all.

Be thou none examiner of other mens liues, neither doe as the poore needie taylor dooth, that maketh a gar­ment for an other man, and goeth himselfe naked. If thy neighbour be nought, he, and not thou, shall beare his burden.

Thou shalt finde for thy selfe e­nough to doe, if thou wilt enter into [Page 425] the consideration of thine owne ife.

Why, like Martha, art thou troubled about many things? One thing is ne­cessary Luk. 10. 41. 4 [...]. euen that thou deale with God, casting of al other things, if thou wilt liue in quiet▪

It is a signe that thou louest God but litle, if thou lookest curiously into the liues of other men.

If needes thou wilt bee an exami­ner of thy neighbours dealing, goe to then seeing him in necessitie take thou compassion vpon his miserie, yea helpe and succour him in his neede and to none other end bufie thy selfe about other men.

Loue all men, and flie all vnnecessa­rie matters, so shalt thou bee loued both of God, and men; and so shalt thou lead a ioyfull and merie life in this world.

CHAP. 24.
One Christian must beare with the faults, and infir­mities of another,

[Page 426] BEare yee one anothers burthen, saith the Apo­stle (a):

Suffer your neighbor, seeing hee must beare with you, in many things.

Take not such offence at thy bre­thren, neither so easily doe thou ob­serue their faults: Thou hast enough to looke into thy selfe, so that thou needest not to obserue curiously what another doth.

If all men be not of thy disposition, blame them not therefore, neither bee grieued. For though very perfect thou wert, yet may others also be holie, so well as thou, though in all things they be not like vnto thee.

When you see imperfections in o­thers, thinke that vnder those defaults there be many vertues; and that more good a great deale they doe, than you be ware of.

Thou shouldest bee so farre from condemning thy neighbour, or ha­uing indignation against him, that thou oughtest to confesse none more weake and wicked than thy selfe.

Interpret the workes of thy neigh­bour [Page 427] in the better part, if thou canst not excuse the deede, yet excuse the intent, which may bee good; or if the worke be ill, yet thinke it was done of ignorance, and not of wilfulnesse. And if thou canst no way excuse thy brother that hath sinned, thinke that by some greeuous tentation or o­ther hee was ouer-taken, and that thou shouldest bee more wicked thy selfe, if so great a tentation did assaile thee. And lastly thanke God, that hetherto thou hast not felt what it is to fall into such tentations, and with tender compassio pray vnto God for thy neighbour that hath sin­ned.

The Apostle saith 1. Cor. 10. 12., Let him that thinketh he standeth, take heed least he fall.

If through pride thou hast iudged rashly, God will suster thee to fall ei­ther into the same sin which thou con­demnest in thy brother, or into some other as great, or greater, to bring downe thy proud stomack withall.

S. Peter, when hee thought him­selfe of greater courage than the rest, was forced to say vnto our Sa­uiour Christ Luke. 5. 8., Lord, goe from me, for [Page 428] I am a sinfull man.

True holinesse is neuer whithout compassion, though alwaies without indignation.

The iust man hath pittie vpon the sinner, knowing that himselfe may fall so well as any other man.

If thou bee learned, wise, prudent, and haue more fauour either with God or man than others, bee not proude thereof, neither despise thy neighbour, but rather finde fault with thy selfe, that beeing many waies more bound to serue GOD, art yet so colde in religion; and thinke that if God had showen that fauour, and graunted those benefites euen to a theefe, which hee hath giuen to thee, hee would haue beene so farre from delighting in the euerie, that more a great deale hee would haue promoted the glorie of God than thou dost.

If God hath delt so well with thee, why so wickedly doost thou requite the same? Continue I pray you, in the humble knowledge of thy selfe, that God may powre his graces more plentifully vpon thee.

If thy brother offende, receaue [Page 429] him againe in loue and mercie, ac­cording to that of The Apostle Gal. 6. 1.. Brethen, if if a man be fallen by occasi­on into any fault▪ ye which are spiritual, restore such a one with the spirit of meekenesse, considering thy selfe, least thou also bee tempted. Consider thy selfe saith S. Paul, and marke thine owne defectes, and be not proud, nei­ther with indignation reprooue thy neighbor.

When thou correctest others, marke with what pittie thou doost the same. When thou sinnest thy selfe, wouldest thou that God forthwith should tum­ble thee hedlong into hel? If then thou wouldest that God mercifully should deale with thee, pitty thou in like sorte thy neighbour, For he that with seue­ritie would correct the sinnes of other men, he shall with seueritie be puni­shed at the hands of God himselfe.

Despise no man, though hee bee a sinner, for thou knowest no [...] what his end shall be; he that is bad to day, may be good to morrow.

Who euer woulde haue thought that hee should haue come vnto a good ende, and entered with Christ into the celestiall paradise, which [Page 430] had spent his life in the euerie and wickednesse Luke. 23. 41. 42. &c.? Haue we not reade of many great sinners, which after­ward prooued Saincts? No man ther­fore is vtterly to bee reiected, though an hainous sinner, inasmuch as hee may prooue yet a good man before he die, [...]or, the Lords hand is not short­ned, that it cannot saue Isa. 59. 1..

Appoint no boundes vnto the fa­uour, nor limits vnto the goodnesse of God. It may bee those which you see to offend to day, the Lord hath predestinate, and chosen for his ve­rie sainctes, though not called them as yet.

What shall become of men heere­after, thou wottest not: onely this thou knowest that thou art a sinner, and deseruest of all men to bee con­temned, and to burne in the pit of hell fire.

If thy neighbour doe sinne, take thou heede, Yee are the bodie of Christ, and members for your part, saith the A­postle 1. Cor. 12. 27. 21. &c.. It is conformable to the law of nature that one member shoulde helpe another.

Despise not thine owne flesh, but patiently beare the defectes of thy [Page 431] brethren; take none offence, neither forsake the holie exercise of prayer and contemplation, though thou bee enforced to behold the faultes of o­thers which thou wouldest not.

It hurteth the seruant of GOD much, when hee busieth himselfe a­bout other mens defaultes, and hin­dereth his proceeding forward in godlinesse exceedingly.

Enter thou into the secret closet of thine owne conscience, heare in mind alwaies how thou art a sinner; and liue in great feare, in as much as thou maiest greatly doubt, whether God bee pleased with thee or no, or how long thou shalt continue in thy good­nesse, if thou haue any.

CHAP. 25.
As wicked actions, so euill thoughts must be taken heede of.

WO vnto them, that ima­gine iniquitie, and worke wikednesse vpon their beds, saith the Lord Mic. 2. 1..

Thinke not vppon [Page 432] vanity in your heartes; for euen of wicked thoughts thou shalt yeelde an account vnto God.

What would men say, did they see your cogitations? Now at the day of iudgement thinges shalbe lightened that are hid in darkenesse, and the ve­ry counsells of the heart shalbe made manifest 1. Cor. 4. 5.; what a confusion of face shall then bee dost thou thinke?

If thou dwell any time in wicked cogitations, it cannot bee but thou must fall into the pit of destruction. For of the abundance of the heart the mouth speaketh Mat. 12. 34, and the hand worketh.

As the corne is which thou put­test into the mill, such shalbee the meale that it yeedeth. Thine imagination it goeth about alwaies like the wheele of a mill, if therein thou puttest good thoughts, it will afforde thee again the meale of good worke; but if thou puttest thereunto euel co­gitations, looke for nothing but e­uell action from the same: O barly corne will neuer good meale pro­ceede▪ nor of idle thoughts good workes.

He that continueth long in a wicked [Page 433] cogitation can hardly auoide it but he must consent thereunto.

Blessed shal he be that taketh & dash­eth thy children against the stones, saith the Psalmist psa. 137 9.. When thy cogitati­ons are yet but yong, & of smal grow­eth, dash thou and bruse them into peeces if they bee wicked; but if they agree to the law of GOD, suffer them to spring and prosper.

If thou maiest, destroy thine ene­mie while he is yet but yong, least af­ter hee be growen-vp, he doe kil thee. A wise man will dread his enemie, though hee bee but small.

The thought is like vnto the roote of a tree, which if it bee greene, it is good, and will yeelde fruit; but if it be drie, it affordeth none at all. If the though bee good, it ministreth good matter vnto the will to take holde of which beeing maintained and holpen forwarde with vnderstanding, doth bring forth good desires, from which good workes doth proceede.

Thou must not continue in euell thoughts; which the Lord cannot a­bide, as appeareth by the prophet Ieremiah Iere. 4. 14., How long shall thy wicked thoughtes remaine within thee?

[Page 434] So long as the Gentiles were mix­ed, and remained with the people of Israell, so long was God absent from them, and would not speake vnto them at all. So God hee will forsake thee, if thou allow any place for euill cogi­tations in thine heart. When a litle sparke of an euill thought doth catch hold in thy mind thou must not blow on it, to kindle it thereby, least after­ward it grow into a fire vnquenchable to consume thee withall.

The silke wormes bee at the first but little graines like vnto Mustarde­seede, but by the carrying of them a­bout in womens bosomes, they doe gather an heate, whereby they come vnto life, and so proue wormes. Pe­wa [...]e that thou sow not the seedes of sensuality in thy corrupted ima­gination, least by the heate of natu­rall concupiscence they proue wormes to gnaw thy conscience into peeces.

Nourish not thine euill thoughtes with the heate of worldly loue, nei­ther let thy consent yeeld vnto them, least thou be deceiued, and perish with au euil death.

CHAP. 26.
Idlenesse is the enimie vnto godlinesse.

IDlenesse bringeth much euell, saith the wise man Ec. 33. 26..

Aboue all thinges shunne thou idlenesse as the mother of vices, & the stepdame of vertue.

Idlenesse it is nought else but the death and graue of a liuing man.

If God, would not that man at the first, beeing created in originall righ­teousnesse, and endued with so ma­ny excellent graces, should lead his life in idlenesse; thinkest thou that thou art Idlely to passe-away thy time, bee­ing enuironed with so many ene­mies?

The Lord tooke Adam, and put him into the Garden of Eden that hee might dresse it, and keepe it Gen. 2, 15. But Adam euen in that estate of his was foyled through the malice and sub­tiltie of Satan, and thinkest thou a weake and wicked man, liuing idlely [Page 436] in pleasures to be safe?

Man is borne vnto trauell, as the sparkes fly vpward, as Iob saith (c).

As God hath giuen the birde two winges to flie with-all: so hath [...]e gi­uen thee two handes to worke with­all.

The birder will not shoot at a bird while shee flieth, but when she si [...]t [...]th still. The Diuell then seeketh to op­pugne and ouerthrow thee, not when thou art occupied, but when thou art idle. Bee alwaies there fore doing of some good, least when thou art idle thou bee ouertaken.

The vessell that is employed to some vse, and full already, it can receiue no more into it: and the minde that is full fraught already with good thinges, hath no roome in the same for idle & wicked cogitations. Vnlesse it be emp­ty either wholy or in part the enimie of mankind Satan, can put nothing thereunto.

The running water it bringeth forth the best fishes; but the stan­ding water as marrishes, lakes, and such like, they engeder froggs, and serpentes, and the fish that is within them is vnsauory and daungerous to [Page 437] bee eaten. So long as thou art idles what bringest thou forth but idle, or dishonest, and euil cogitations?

Shunne thou idlenesse, as thou wouldest the plague, vnlesse thou wouldest be taken prisoner by a num­ber of sinnes.

So long as Dauid was kept occupi­ed by the persecutions of Saule 1. Sa. 19. 12 &c., hee committed none adultery; but when hee sate qu [...]etly and idlely in his pallace, he then defiled himselfe with the wife of another man 2 Sa. [...]1 [...]. 2. &c.

Solomon also so long as hee em­ploied his time in building of the tem­ple, hee abstained from many thinges but beeing idle from great affaires, hee fell and was foiled with outragious wickednesse 1 K. 11. 3. &c.

The Children of Dan they de­stroyed the citie Laish with fire, and smote the people with the edge of the sworde, while they sate quietly & gaue themseleus vnto idlenesse Iud. [...]8▪ 27 28..

Idlenesse, it is the nourisher of carnall vices. Shunne thou idlenesse, and thou shalt easely destroy many a dishonest motion in the minde, in cutting of all entrance of idle thoughts by godly businesse. When [Page 438] the righteous (Iaakob) fled because of his brothers wrath, (wisedome) she led him the right waie▪ shewed him the kingdome of God, gaue him knowlede of holy thinges made him rich in his labors, and made her pains profitable, saide the wise man wi. 10. 10..

The way vnto heauen is ful of tra­uaile, and continuall occupations of holinesse, and vertuous exercises.

If thou hadest in remembrance that one day thou shalt giue a straight account of all the time thou now mis­spendest, thou wouldest endeuour with might and maine to loose no time at all.

The spirit of God sheweth it selfe to all men; where that is there if none i­dlenesse.

Solomon praiseth a good [...] wife, among other thinges, because she eat­eth not the bread of idlenesse pro. 32. 27..

By idlenesse time is lost which is a most precious thing.

Gather the Manna in the week daies, Ex. [...]6. [...], that thou maiest rest when the Sabaoth day doth come; take paines and trauaile while thou art in this life, that thou maiest rest and take thine ease while the great day of [Page 439] of that eternall Saboath shall ap­peare.

The slothfull will not plowe, because of winter; wherefore shall he begge in s [...]mmer but haue nothing Pro. 20. 4.. If thou passe thy time heere in idlenesse, looke to famin for foode, and be the meate of Satan in the infernall pit.

Idle persons that stood still and did not worke bee reproued in the Gospell Mat. 20. 6.

The land that lieth idle, and is not tilled, & husbanded, it bringeth forth thistles, and thornes, as by experi­ence wee doe see. Beware of idle­nesse, if thou doe not, thou wilt bring forth no goodnesse, but much euell to t [...] dishonour of God, and hurt of [...].

I wil thou shouldest affirme, that they which haue beleeued in God might bee careful to shew forth good workes, saith the Apostle Tit. 3. 8.. And▪ I must worke the workes of him that sent me, while it is day, saith our Sauiour Christ Io. 9. 4,,

Employ therefore the ground o [...] thine heart vnto holy and good ex­ercises; that in the ende thou mayest reape the worthy fruite of thy la­bours.

CHAP. 27.
Good words are not onely to be done, but they must also zea­louslie be done.

BE not slouthfull to doe seruice, (be) feruent in Spirite, seruing the Lorde, saith the Apo­stle Rom. 12. 11..

God requireth fer­uencie in good workes.

More account doth God make of one houre spent in godly zeale, than of a thousand, coldly consumed in his seruice. For GOD regardeth more the zeale, than the time in working, whereby thou maiest perceaue that in a little time thou maiest gaine much. The theefe which did hang on the crosse by our Sauiour Christ, if you consider time, serued God but a moment as it were, and yet in that short time he came into the euerlast­ing fauor of God Luke. 12, 40. 41. &c..

Doe you not remember how vpon the sudden the father receaued his prodigall son into fauor againe vpon [Page 441] his returne Luke. 15. 20. 21. &c., made a great feast for him, and receaued him with all tokens of ioy, insomuch that the elder sonne was angrie and said that although ma­ny yeeres hee had serued him yet did he neuer receiue so much as a kid from him to make merry with his friends. 29.

Which his anger and indignation was altogether vndiscreet, because the prodigall sonne after his fall returned most zealously vnto his father, requi­ring pardon for his offences, whereas the elder son was luke-warme, & not so zelously affectioned to his Father­ward.

There bee some young men more zelously giuen in the seruice of God, than many old men. And therefore the multitude of yeeres is not so to bee regarded, as the zeale of the spirite.

Hee that is neither hote, nor colde in Gods matters, may easily bee se­duced to offend the Lord. God saith Reuel. 3. 15. 16., I would thou werest colde or hote. Therfore, because thou art luke warme, and neither colde nor hote, it will come to passe that I shall spewe thee out of my mouth.

Of warmnesse there be two kinds, [Page 442] one which goeth from heate vnto colde, which is nought; another which forsaketh the colde, and draw­eth towardes the heate, and this is good. Hee that hath beene naught, and beginneth now to drawe neere vnto God, is not to bee rebuked but encouraged, and inflamed; but hee that was feruent, and is now neither hote nor colde, deserueth reprehen­sion, because hee declineth from the heate of the spirite vnto the colde of wickednesse. This is that luke-warm­nesse which the Lord so findeth fault with, and vpon iust cause. For it is vnmeete that hee should so coldly bee serued, who with such a feruencie of loue hath giuen himselfe to serue thee.

Our Lorde and Sauiour Christ at his last supper saide vnto Iudas the traitor Iohn. 13. 27, That thou doest, doe quick­ly, he burned so with desire to die for vs miserable sinners.

The glorious virgine Mary shee went into the hil country with hast [...] Luke. 1. 39 40. to visite her cousen Elizabeth; in which acte of hers, thou maiest perceiue the great zeale of her affection. Doe we not read in like sort that the Passeo­uer [Page 443] was commaunded to bee eaten In haste Exod. 1 [...]. 1 [...].? And did not the Patriarch Abraham runne to meete strangers that he might entertaine and receiue them into his inhabitation Gen. 18. 2.?

If thou wert to receaue a peece of mony about the euening, the day beeing alreadie well spente, and thou hauing some good way to goe, wouldest thou not set the best legge formost, and make speede that you bee not disappointed? Remem­ber, my good friend, what a preti­ous treasure thou art to receiue, how far it is to the place where thou must take it vp, and how short the time is limited for the attaining the same; make haste therefore; and loose no time, least thou loose all, to thine vt­ter vndoing.

O that thou couldest with the Pro­phet say Fol. 119. 32. I will runne the way of thy commaundements.

Thou oughtest to bee as swift, and ready in the seruice of God, euen as though within one houre thou shoul­dest leaue this world.

A certaine wise man thus spake his mind of Phisicke, The life is short, the art is long, and practise may deceaue? [Page 444] this said hee, not to terrifie his Disci­ples from giuing their minds vnto the studie of Physicke, but that with more diligence they should studie the same, inasmuch as our life is short, and the science very hard.

Be thou therefore earnest in the ser­uice of God, because thy life is short, and many things there be in the same which thou hast to doe.

CHAP. 28.
We must not rashly resolue our selues in any thing.

BEleeue not euery spirit, but try the spirits, whe­ther they are of God, saith S. Iohn 1. Iohn. 4. 1..

Before thou set vp­on a worke, consider first the qualitie thereof, and thine owne strength, least like a blind man thou rush vpon a thing, and take a fall.

Many beginne the worke euen of God with great zeale, but with lit­tle discretion, and so in the end loose all their labour; for when they should [Page 445] should bring it vnto perfection, they faint and so repente them of their paines taken.

God will not that wee should bee rash in determining any matter, but to doe thinges with wisedome, and discretion, and that before we enter­prise any worke, that we aduisedly premeditate,

The virgine, mother of our Saui­our, being saluted of the Angel, be­fore shee made any answere vnto the Angel Gabriel, she thought what man­ner of salutation that should be Luk. 1. 29..

If thou dost not consider with pru­dence afore hand, thou must runne blindly in the darke; and so the more forciblie thou fallest, the greater shall be thy bruise.

Thinke that by howe much thy zeale is greater, by so much should thy wisedome bee greater than other mens.

It is written to the reproach of the Iewes, that they are a nation voide of counsell, neither is there any vnderstan­ding in them Deut. 32. 28..

Dauid in giuing too light credite vnto the false reports of Z [...]ba 2. Sam. 16. 3. 4., gaue an vniust sentence against Mephi­bosheth [Page 446] 2. Sam. 19. 29., which faults diuers Prin­ces and Prelates doe fall into by be­leeuing hand ouer head that which is told them, whereby manie a good man is vndone before his cause bee heard, and many a poore man suffe­reth great wrong, before hee euer know who were causers of the same.

The Prophet Nathan did not well in aduising Dauid to build an house for the Lorde, before hee had asked counsel touching the same of God 2. Sam. 7. 3..

Our Sauiour Christ being chosen to be a iudge in the cause of the adul­tresse, suspended his iudgement for a while, writing first with his finger on the ground Iohn. 8. 6. 8..

Giue not credite rashly to euery man, for Hee that is hastie to giue cre­dite is light minded Eccles. 19 4.; and he that quickly beleeueth, shal repēt at leisure.

Bee not moued with euerie winde, neither walke thou by euery way,

The Apostle saith Eccles. 5. 15., Take heede therefore that yee walke circumspectly, not as fooles, but as wise, that yee fall not into daunger.

Christ saith vnto his Disciples Iohn. 13. 15., I haue giuen you an example, that yee should doe, euen as I haue done vnto you [Page 447] Againe he saith Matth. 11. 29. Learne of me, that I am meeke and lowly in heart. Christ would that we should follow him, not onely in doing well, but also in the manner of well dooing, for other­wise a worke morally good may bee vnprofitable for want of wise­dome.

Greatly is Abraham commended in the Scripture for dooing with wisedome that which was enioyned him of the Lord. God commanded him to offer his onely sonne Izaacke whom hee loued, for a burnt offering Gen. 22. 1.: and he for the better performing of that which was commaunded him tooke his sonne early in the mor­ning Gen. 22. 3., least his wise should haue hindered his purpose; and left his seruants a farre off with the asse Gen. 22. 4., that they might bee no let vnto him at all; insomuch that hee had put that in execution in deede Gen. 22. 10., had not an Angell of the Lorde called vnto him from heauen, and willed him to spare the child Gen. 22. 11. 12..

In all the seruice that pertaineth vnto GOD, hee looketh for a dis­creete, and a wise handling of the same. And, as meate though it bee [Page 448] otherwise neuer so good, yet vnlesse it bee well seasoned, it is neuer grate­full vnto the tast: so thy seruice it pleaseth not God, vnlesse it bee well seasoned with the salt of a good con­science, and of discretion.

CHAP. 29.
Hee that feareth God neede feare nothing.

SErue the Lorde in feare and reioyce in trem­bling, saith the Prophet psal. 2. 11.

He that feareth God, feareth nothing besides; and he that feareth not God, is afraid of all things.

When Kaine had lost the seare of GOD, hee was so faint-hearted, and weake that hee said Gen. 4. 14; Whosoeuer findeth me, shall slaie me Maruel not heereat at all, because hee that hath lost the feare of God, which gaue him strength, must needes become weake hearted and feare euerie thing, but he that feareth God is valiant, and besides God feareth nothing at all:

[Page 449] This feare of God emboldened Moses and Aaron to goe vnto King Pharaoh▪ and boldly to say vnto him as from the Lord Exod. 5. 1., Let my people goe, that they may celebrate a feast vn­to me in the wildernesse.

Eliah feared the Lord, and there­fore he said vnto King Ahab 1. K. 18. 18., I haue not troubled Israel, but thou, and thy fa­thers house in that yee haue forsaken the commaundements of the Lord, and thou hast followed Baalim.

Elisha with great seueritie tooke vp Iehoram the King of Israel 2. K. 3. 13., and with greater aucthority did S. Peter in the behalfe of himselfe and of his fel­low Disciples make aunswere to the Rulers, and Elders and Scribes that were gathered together in counsell at Ierusalem Act. 4. 10. 11. &c.; and stoutly did the A­postles and Marters speake vnto the great men of the world Act. 4. 19 20..

If thou fearest God, care not for man, Act. 5. 29. Greater is hee that is on thy side Rom. 8. 31., than hee that is against you. But because thou fearest not God, thou art afraide of man, and euerie small infirmity maketh thee to trem­ble.

The King that is garded with men [Page 450] of armes standeth in no feare, but sleepeth securely; and other men also of meaner calling bee without feare when they goe strongly armed in the company of valiant men. Then how should they be affraide that haue God for their salfe-gard?

The Lord is with mee, therefore I will not feare what man can doe vnto mee. The Lord is with mee among them that helpe me: therefore shall I see my desire vpon mine enimies, saith the Psalmist Psal. 118. 6. 7. The Lord is my light, and my saluation, whom shall I feare? The Lorde is the strength of my life, of whom shall I be affraide psal. 27. 1.?

The wise man saith prov. 28. 1., The wicked flee when none pur [...]th; but the righte­ous are bolde as a Lyon. [...]s the worldly men that doe euill, doe liue full of feare and suspicion; so good men which put their trust in God, they are stoute like the Lyons, so that they feare not men.

He that feareth God, is not afraid of man: and if thou feare God, ma­ny good thinges shalt thou bee sure to haue Tob. 4. 2.. But if thou arme not thy selfe with his holy feare, thine house it cannot long continue.

[Page 451] By the feare of God we contemne the goods of this world. The Mar­chau [...]nt through the feare which he hath of loosing his life, is content to throwe his riches into the sea. If thou dread God, thou wilt cheereful­ly for the sauing of eternall, for goe thy temporall goods.

It is great follie to passe the time without the feare of God, especially liuing among so many perils, as the Scripture speaketh of.

CHAP. 30.
God is to be obeyed, and those whom hee doth send for Gods sake.

WHAT man is this, that both the windes and the sea obey him, said they of our Sauiour Christ Matth. 27.,

See that thou obey him, whom the verie insensible crea­tures doe obey. It is a wonder that man will not obey him, whom the windes and seas obey.

The greatest signe of a mortified man, is obedience; there-in standeth [Page 452] the contempt of a mans owne selfe, when a man for Christ his sake denieth his owne will.

Thinke it not much to be in sub­iection vnto him that is thy gouer­nour, seeing it is written of our Lord that he was subiect vnto his mother and Ioseph Luke. 2. 51.. If thou doe consider how much more mightie Christ was, than they whom hee obeyed, thou wilt not thinke it a grieuous burden to obey them that be meaner than thy selfe.

Why shouldest thou complaine of thy subiection vnto man, though some waies thine inferiour, for the Lordes sake, seeing Christ God and man for thy sake obeyed simple and sinnefull man?

Though it bee greeuous to obey thy superiors; yet the loue of God will conuert all that sharpenesse into sweeetenesse,

If thou doest but annoynt the lock of thy doore with oyle when it o­peneth not kindly, it will open and shutte to no paine of the opener: so if to thy murmuring thou adde the oyle of the loue of God, thou shalt proceede in peace, and in the quietnesse of the Spirite shalt [Page 453] doe those thinges, which thou art en­ioyned.

Christ saieth vnto his Disciples Luke. 10 16,

Hee that heareth you, heareth mee; and he that despiseth you, despiseth me: and hee that despiseth me, despiseth him that sent me.

The preacher of the worde is in the place of God, and that which hee commaundeth, God himselfe doth commaunde, when hee commandeth nothing which is not contrarie to the lawes of God. When thou doest reuerence him, thou doest in him honor God: and although in respect of his person hee bee not alwaies good, yet in respect of his office, hee is holy.

Dauid obeied Saul, as his king, and gouernor 1. Sam. 24 5 6., though a wicked man, and reiected of God 1. Sam. 15. 23, and because hee touched the lap of his garment, and that but once, his heart was tou­ched for so doing of the Lord. How thinke we, shall they escape the cha­stisement of the Lord that doe rent all the garments of their princes and go­uernors by murmuing and sedition, being sinners as Saul was?

Recommend thy Magistrats vnto [Page 454] God, and obay them cheerefully in all things that are lawfull.

Much is the obedience of Abra­ham commended in the Scripture Gen. 24. 16. 17. &c. Rom. 4. 11. 22. &c. Iohn. 8. 39. 40. Heb. 11. 8. &c Iam. 2. 21. &c..

For when God had promised him, that in Izshak should his seede be cal­led Gen. 21. 22 Rom. 9. 7. Heb. 11. 18. and yet for all that comman­ded him to offer vp in sacrifice the same Izhak Gen. 22. 2; Abraham vsed no contradiction, but held his peace and obeyed, committing the whole mat­ter vnto the prouidence of God. For hee that is vnreinedly obedient, al­though that which his superiours com­mand him doe seeme vnto his carnall capacitie a fonde and absurde thing, yet if it implie no sinne in it, hee will yeeld obedience thereunto, subduing his owne wit, and making it agreea­ble vnto the commandement of such as be set ouer him.

Thou must not be the iudge of the gouernour, nor take on thee to know the cause of that which is comman­ded thee, for God will haue inferiors not to bee busie inquirers, but hum­blie obedient.

Doe not thou curiously dispute and reason about that which is com­maunded thee. The beginng of al [Page 455] mans miserie, and mischeefe it came from the womans curious disputing with the serpent about the commaun­dement giuen vnto our first parentes of God Gen. 3. 1. 2. &c., For when the Diuell rea­soned thus with her Gen. 3. 1., Yea hath God indeede, saide; Yee shall not eate of the fruit of the trees of the garden; If shee had done well, shee would haue taken vppe her aduersarie short, and saide, I wot well what God hath commaun­ded me to doe, euen that I forbeare from eating of the forbidden frute when hee hath doone so, I may not enquire; but seeing he hath comman­ded, I must giue obedience thereun­to, because he is my God and crea­tor: but shee ouerthrew her selfe, be­cause she would enter disputation with Satan. It is not the duetie of a subiect to argue, but to obey.

Holde thy peace, and obey; nei­ther make answere to thine aduer­sarie, otherwise thou shalt bee ouer­come.

Let thy will be all one with thy su­periors will. For though the man that commaundeth thee, bee of an euill life, yet if that which hee com­maundeth thee bee good, thou shalt [Page 456] by obeying both giue a good ensam­ple vnto others, and profite thy selfe.

The obedient subiect liueth at great case, when the troblesome per­son is neuer without troubles.

Remoue away the burden of thin owne will, which so doth tire, & wea­ry thee, and laie the same vppon the shoulders of thy gouernour, so shalt thou liue in security, and quietnesse. For it is great quietnesse to liue with out care, that so thou maiest the more freely addict thy selfe vnto the Spirite.

Onely the men of high authority in the world, they may lament and mourne that they want this priui­ledge. But worldlings they com­prehend not yet the sweetenesse of holy obedience. Hence it is that ma­ny, which would seeme religious, hauing not thoroughly perceaued howe pleasant a thing it is to obey for Christs sake, they both couet prelacy, and shunne the quietnesse of the Spirite; and while they thinke to finde ease, they fall into troubles, and are tyred continually with cares and molestations. Onely therefore [Page 457] the good soules which bee religiously obedient, they get the freedome of the Spirite, and liue with ioy and comfort.

Many of their owne free will doe chuse out places of comfort for them­selues, where beeing once come, they finde themselues voide of all ioy and comfort. But the Godly doe euen there finde most consolation, where they thinke to haue no comfort at all. To bee short, look not to finde any true comfort but in God, which dwelleth in the heart of the obedient person.

If thou bee truely obedient, thou shalt finde comfort wheresoeuer thou shalt dwell, because God is with thee; but if thou bee led by thine owne af­fection, what place or land soeuer thou chusest to dwell in, euen there shalt thou finde an hell, where thou thinkst to haue paradise. For thether shalt thou carry thine own will which offer­eth bloudy battell vnto thy soule in all places; thether shalt thou carry thy af­fections, which night and day wil vexe and trouble thee.

But submitting thy selfe vnto the authority of others, as thou shouldest, [Page 458] thou shalt make thy selfe a Lord and ruler ouer all thinges.

CHAP. 31.
Pouerty is great riches.

BLessed are the poore in spirite, for theirs is the kingdome of heauē, saith our Lord Mat. 5. 3..

For the obtaining the custody of some strong castle, or place of defence, a warrant signed with the hande and seale of the Lorde or Prince of the same shall doe thee more good, than a great deale of mony; for vppon the sight of the warrant the captaine of the ca­stle will giue thee possession of the same, which no mony could get at his handes. Pouerty in spirite is the warrant or bill assigned by the great King of heauen, whereby the poore in spirite shal enter into paradise, see­ing the Lord doth say Mat. 5. [...], Theirs is the kingdome of heauen. This warrant is more worth for the getting of heauen, than all the temporall riches of the worlde.

[Page 459] Well said our Sauiour Christ, Bles­sed are the poore in spirite; For if he is to bee counted blessed which coueteth nothing▪ sure the greedy gatherer of worldly riches, is not blessed, for hee coueteth much.

The poore in spirite lacketh nothing saue that hee will not haue; what hee wil, hee hath, and that will hee not haue, which hee desireth not. Theirs is the kingdome of heauen, saith Christ.

Pouerty is a treasure that is easely kept; for no man wil or can bereaue vs of it. It is a sure possession which none will chaleng, or lay claime vn­to.

Hee that is so poore that hee hath nothing, needeth neuer to feare that dreadful sentence against the vnmer­cifull rich men Mat 25. 43 I was a stranger, & yee lodged me not; I was naked, and yee clothed me not; sicke, and in prison, and yee visited me not. Hee that hath not to giue, is not bound vnto these workes of mercy.

Had not the poore estate liked God, the Angel had neuer in particulars tolde the shepheardes that they should finde the Sauiour of the world swad­led, and lying in a cratch Luk. 2. 12.

[Page 460] The apostle saith of Christ that 2 Cor. 8. 9. Hee being rich, for your sakes became poore, that ye through his pouerty might be made rich. Christ was poore at his birth, in his life, poore; and poore at his death.

If the onely begotten sonne of God for thy sake became poore; why art thou ashamed to become poore for his sake?

A good pouerty is great riches; & to bee thoroughly mortified it is ne­cessary that thou despise this salfe ri­ches, and to with-draw thine hearte from the inordinate desire of them.

They which stand vpon the ground are nearer vnto heauen, then they which liue belowe in vauts vnder the ground: So they be nearer vnto God that despise the riches of this earth, than are the couetous which serue the world, & haue made themselues slaus vnto the same.

Reioyce therefore if thou mayest heere-in bee a companyon of Iesus Christ, who hanged on the crosse poore and naked to make thee a par­taker of those inestimable riches and glory in his celestiall kingdome.

CHAP. 32.
We are to continue in doing good workes.

ANd yee brethren, be not weary of well dooing, saith the apostle 2 Th. 3. 13.

A good work is neuer without a re­warde. For, if thou liue in the state of grace, thou sha [...]t come vnto heauen; but if thou art not in such a state, yet shalt thou not loose the good which thou dost.

Hee that liueth euell, and doeth no good deedes, shal hardly after become a vertuous man; get therfore the cus­tome of doing well, that by the vse the thing may bee made easie.

Let vs not therefore be weary of well dooing saith the apostle Gal. 6. 9: For in due season we shall reap if we faint not.

Christ seeing a figge tree in the way, hee came vnto it, and finding nothing there-on but leaues onely, said to it Mat. 21. 19, Neuer fruit grow on thee hence-forward▪ [...]nd anon the figge tree withered.

[Page 462] Therefore is it good to continue in doing well, least the curse of God come vppon vs as it did vppon the vn­fruitfull figge tree.

CHAP. 33.
Perseuerance in godlinesse is necessary.

HE that endureth to the end, hee shalbe saued, saith Ie­sus Christ Mat. 10. 22.

Many doe begine wel, but few hold out; it booteth not to hau begun except thou perseuere.

Take away perseuerance, and nei­ther vertue shal haue her rewarde; nor a good worke a recompence.

The friendes of Iob they begann wel, in that they not onely agreede together to come to lament with him, and to comfort him Iob. 2. 11. 12. 1▪; but also in that seeing him they wept, rent their garments, sprinkled dust vp­pon their heades towarde heauen, and sate by him vpon the ground seuen daies and seuen nightes mourning without speaking any worde, be­cause [Page 463] his grife was very great, but they perseuered not in doing the duty of friendes, and therefore they were re­buked, and that deseruedly of the Lord Iob. 42. 78..

The beginings of Saule were good 1 Sam. 10. 9, but perseuering not in goodnesse he died an euill death 1 Sa. 31. 4,.

If thou despise the vanity of the world, thou shalt bepursued of worldly men.

Many haue renounced the worlde, and because they looked back as did Lot his wife vnto Sodome Ge. 19. 26, they both in this life were, and in the life to come shall euerlastingly bee tor­mented.

Endeuour thou to proceede in that good waye where-into thou art entered. Be thou faithfull vnto death, and I will giue thee a crowne of life, saith God Reu. 2. 10..

Vppon the skirtes of the cheefe Priests vesture there were made Pomgranets of blew silke and pur­ple, and Scarlet, round about the skirtes thereof, and bells of golde betweene them rounde about Ex. 28. 33.. Of all fruites that growe, onely the Pomgranet hath a crowne on the [Page 464] toppe, the which, being the rewarde of vertue, is placed amonge good woorkes, which are signified by the little belles of golde: they are not set in the highest parte, nor in the middest of the garment, because they are not giuen vnto those either that beginne well, or be in the midst of well dooing; but they are set in the end or lowest part of the vesture, because they onely shall receiue the crowne, which perseuere in dooing their duties vnto the end.

The tree that is often remooued, dooth seldome beare fruite, or not so much as that which continueth in a good soyle: and being well bent, if thou change thy minde from one thing vnto another, thou shalt neuer bring foorth the wholesome frute of Christianitie, or not so much as the constant man. By exercising of good workes, and adding vertue vnto ver­tue, the very habite of godlinesse is at­tained.

There is nothing better than God; and therefore the seruice of God is not to be omitted for any thing in the world.

The talking of him that feareth God [Page 465] all wisedome: as for a foole, he changeth as the moone, saith the wise man Eccles. 27 11.. Be not moued with euery wind.

The foules they fell on the carkases which Abraham was to offer vnto the Lord, and troubled the good man ve­ry much, yet could they not make him to giue ouer his good worke, but he droue them away Gen. 15, 11..

If busie, and importunate cares doe trouble thee being about to offer the sacrifice of praier and thankesgiuing vnto the Lorde, yet let them not al­together discourage thee, but driue them away, as Abraham did the foules, but let them neuer driue thee from that which is good.

What booteth it to take great things in hande, vnlesse thou bring them vnto a good ende,

Consume not thy time in begin­ning to doe well, for feare least death doe come vpon thee, and finde thee idle, and out of the right way.

A painted image of a man that is made sitting in a chaire, giueth a show to the eie, as though it would rise and stand vppe, but it neuer stan­deth; it seemeth as though it would goe, but it neuer mooueth. And so [Page 466] playeth many a man that is often de­termining to draw toward God, but yet hee goeth not vnto him at all; he maketh many profers of going, and yet standeth stocke still.

Our Lord himselfe saith Luke. 9▪ 62, No man▪ that putteth his hande to the plough, and looketh backe, is apt to the kingdome of God.

The foure beasts, mentioned in the Reuelation, they neuer ceased day nor night, praising and magnifying him that sate vpon the thron Reuel. 4. 8. 9.; no more shouldest thou doe,

The kine that were yoaked toge­ther, and brought the Arke of the Lorde from the Philistines, although they had young calues, yet did they goe the straight way to Beth-shemesh, and keept one path, and lowed as they went, and turned neither to the right hand nor to the left 1. Sam. 6. 10. 11. 12.. And since thou hast taken vpon thee to carry the yoake of our Lord, and to beare on thy backe the burden of his most holy commaundementes, thou must not goe out of thy way, neither to the right hande, nor to the left, though thy sensuall appetites, like young children doe drawe, and call thee [Page 467] backe againe from the seruice of God.

Let the loue of God vanquish na­turall affection, and whatsoeuer the children of the worlde doe crie and say, yet passe thou forwarde as one that hath neither eares, nor mouth, vntill thou come vnto Beth shemish, the house of the Sonne, euen vnto that light eternall, and incompre­hensible glorie, where thou shalt see God, euen as thou art now seeene 1. Cor. 13. 12.

CHAP. 34.
Tentations cannot be auoided.

MY sonne, if thou wilt come into the seruice of God, (stand fast in righteous­nes & feare) & preyare thy soule to tentation, saith the wise man Eccles. 2. 1,

When thou art tempted, feare not, for being in the seruice of God thou hast weapons appointed to defend thy selfe with all.

Pharao, the King of Egypt did more persecute the Israelites after [Page 468] they made sute to goe into the wildernesse to doe sacrifice vnto GOD, than euer hee did afore Exod. 5. 7. 8. &c.. So dealeth our aduersarie the Diuell with vs. He plagueth him with grea­ter stormes of tentation that is a­bout to forsake him, and to giue his minde to serue God, than him whom alreadie hee keepeth in his owne pos­session.

God hee suffereth thee to fall into tentation, to the end he may see whe­ther thou wilt perseuer in that which good is, or no. But beware thou con­sent not vnto a wicked tentation.

Though that fire bee striken out of a flint by force of the steele: yet if there bee no apt matter vnder it for the fire to take hold on, it serueth to no purpose. So though the Diuell with the steele of his tentation doe strike vpon the stone of thy sensuali­tie, yet shall hee neuer strike any fire out of it, that shall doe thee harme, except thou ioyne the consent of thy will thereunto.

Vnlesse thou bee very circumspect thou shalt soone bee deceiued. For some do come to you in sheeps clothing, which inwardly be rauening wolues Math. 7. 15., [Page 467] [...] [Page 468] [...] [Page 469] dissembling their naughtie purpose [...] of all tentations that is the soarest, because vnder the showe of vertues, they faine good will, being vtter eni­mies▪

The rouers on the sea, doe carry in their shippe with them banners of peace, when they intende nothing but warre, that the more easily they may beguile their enimies and bring them into bondage. The Diuell also doth spread-foorth the banners of such virtues as Christians haue in greatest estimation, that hee may bee taken for a friende, and so bring them the more easily vnder his subiecti­on. By this showe and face of virtue many bee deceaued, and ca [...]ried a­way.

Satan himselfe is tranformed into an Angell of light 1. Cor. 11. 11., and doth change his habite, as did the wife of Ierobo­am, who thought to deceaue Ahiiah the Prophet by disguising her selfe 1. K. 14. 2 4.

Be not carred away with euery blast of winde, but try the spirites whether they are of God 1. Iohn. 4, 1..

Diuerse and sundrie be the deuises of Satan to beguile thee: when thou thinkest he will strike thee on the one [Page 470] side, hee will thwacke thee on the o­ther; and when h [...]e seemeth to flie, hee will suddenly make a fresh assault.

If any tentation haue lefte thee, imagine not now thou art safe, for euen then is the diuell minded more egerly to set vpon thee. And there­fore thou hadst neede to bee more vi­gilant in the time of peace, than of warre.

Into more daunger many times doth a shippe runne in the time of a calme, than in a storme; for in the calme, the sailers goe without care, and feare no daunger, but in a tem­pest they haue remedies for the same.

It is a great tentation to bee with­out tentation▪ When the meate en­tereth into the stomack, the naturall heate beginneth (as it were) to make warre with the meate, vntill that the substance thereof be altered and chan­ged: and if, when it is digested; there bee not a fresh supply made of more sustenance for to make a newe com­bat, then doeth the stomacke make warre with it selfe, and without some other matter bee ministred, it consumeth it selfe, and killeth thee. [Page 471] So if without thou haue not, yet with in looke for tentations.

Greeue not thy selfe that thou art tempted; for God will not faile to as­sist thee 1. Cor. 10. 13., if thou faile not of thy duety towarde him.

If outwarde tentations doe cease: yet inward affections will chalenge thee into the fielde, and wage cruell warre against thee. In the meane while know that God suffereth thee to bee tempted for thy great benefite and behoofe.

It is needefull that tentations doe come. The Apostle saith 2. Tim. 3. 12., All that will liue godly in Christ Iesus▪ shal suffer persecution. And 2. Tim. 2. 5., No man is crow­ned except he striue as hee ought to doe. Now what manner of conflict can there be, where there is none aduersa­ry to resist? Nay there can be no glo­rie, but where there is victorie; nei­ther can there bee a victorie, but after a battell.

CHAP. 35▪
The tentations which God sendeth making for the bene­fit of Christians.

[Page 472] BLessed is the man that endureth tentation: for when he is tried, hee shall receiue the crowne of life, which the Lord hath pro­mised to them that loue him, saith S. Iames Iam. 1. 12..

The time of tentation is but short, but the rewarde of victorie is euerla­sting.

God hee loueth thee more a great deale than thou louest thy selfe. What soeuer hee suffereth to come vnto thee, it is for thy great benefite, and aduantage.

Tentation it commeth by the per­mission of God. Satan hee tempted Iob, but yet through God his suffe­rance Iob. 1. 1 [...].; so the euill spirite of God came vpon Saul 1. Sam. 18. 10▪.

The Diuell naturally tempteth to hurt vs, but he can doe no more than God will, and than we can beare 1. Cor. 10 13.. And seeing God doeth suffer thee to be tempted for thine owne commo­ditie, it is thy parte through his grace and fauour to reape the frute of the same. Neuer would the Marener be­take him to the dangerous sea, did he not look for commoditie by so doing [Page 471] [...] [Page 472] [...] [Page 471] [...] [Page 472] [...] [Page 473] neither would the husband-man en­dure the parching heate of sommer, and the byting colde in winter, but that he hopeth for gaine and profite by his paines.

Be it, that to resist tentations it bee laboursome; yet hope of rewarde bringeth courage, and by the grace of God thou shalt ouercome,

In euery tentation of ours, God he seeketh our amendment and profite. God, if it had beene his pleasure could with a floud suddenly haue drowned and ouerflowed the world, but because he sought more the re­formation, than the destruction of man, hee first admonished them by Noah to repent▪ and that an hundred yeeres afore he drowned them Gen. 6. 3..

When God had in purpose to send a famine into the lande of Egypt, he suffered both Pharao to dreame, and Ioseph to expound the same, whereby not onely the people were prouided for, but Ioseph was aduanced next vn­to the king Gen. 5 [...]. 4 [...]. 41. &c.. This doubtlesse God would not haue done, if he had min­ded that they should haue perished for want of releefe.

So the all-mercifull God, as deligh­ting [Page 474] in the life and not in the death of sinners Ezek. 33. 11., before he would pu­nish, did first a [...]mo [...]th the Niniuites by his prophet Ionah Ionah. 1, 2. 3. 3. 4. &c.,

Receiue therefore chastisement at the hande of God, as from a most lo­uing Father, for therein assure thy selfe, he seeketh nothing but thy pro­fite and welfare.

Perswade thy selfe, if tentations were not for the good of thy soule, God would neuer permit thee to bee tempted at all. But God dealeth libe­rally with thee giuing many meanes to saue thee by.

For thy part put to thine whole strength [...] that by his goodnesse thou mayest ouercome, and obtaine the ende of happinesse which thou doest desire.

Labour thou to ouercome; For the paines are but momentanie, but thy reward shall be euerlasting.

The king that hath in minde to ad­uance some speciall man aboue all his fellows, will place him first in some seruice of perill, and importance, to the end that after his returne, his fame may be the greater, and his rewarde the more ample.

[Page 475] Susanna had neuer beene so spoken of, and praised, had not her chaste minde beene assaulted by those two ancients, that haunted her father Ioa­cims house Sus. vers. 5. 6. &c.. But she ouercame the tentation, and so purchased a good name among men, and hath eternall glorie with God, insomuch that infi­nitely more good than hurt came to her by that tentation.

In like sort Tobit was tried by the permission of GOD that all poste­rities should haue his name in remem­brance, and his patience for an exam­ple.

CHAP. 36.
The remedie to escape tenta­tion, is godly and zelous prayer vnto God.

WAtch yee▪ and pray, that yee enter not into tenta­tition, saith the Lord Mar. 14. 38.

Let prayer bee a spe­ciall buckler of de­fence vnto thee against tentation, o­therwise looke not to ouercome. If thou repose confidence in thine [Page 476] owne strength, thou shalt be subdued.

Harken what the Apostle saith phil. 4. 13., I am able to doe all things through the help of Christ, which strengtheneth me.

God therefore is to bee praied vnto that he would strengthen vs in al tem­tatiōs, seing al our sufficiency is of God. 2. Cor. 3. 5.

Prayer is a messenger as it were, which openeth our neede vnto God, according to that of the Prophet psal. 88. 2., Let my prayer enter into thy presence▪ A good messenger ought to haue two qualities, the one to bee quicke, and light; the other to be diligent and ear­nest in that which he goeth about lest through the messengers negligence the mischeefe and damage may come while the message is vndon, or but a doing.

Thy prayer cannot pierce the hea­uens: if thy mind bee oppressed with the cares and businesse of this transito­ry world, they are the enemies and hinderers of godly prayers. There­fore vnburden thy selfe of all vnne­cessary cares for the maintenance of this life, if thou wouldest pray with profite.

Againe, forsomuch as a good mes­enger is to bee earnest and diligent [Page 477] in his sute that although hee bee not suffered at the first to come in, yet he giue the attempt againe and againe vntill he be heard, and sent backe a­gaine; prayer it must not bee neither hoate, nor colde, but feruent and firy.

And, as they which woulde bee heard of a Prince doe first make meanes to them which may doe most with his Maiestie, to haue their cause heard, and their sute granted: so if thou wouldest that God should heare thy prayer, and yeeld vnto thy request, vse the helpe of his Sonne, our onely mediator and aduocate Iesus Christ 1. Tim. 2. 5. 1. Iohn. 2. 1. 2..

And that wee should not giue ouer but continue in supplication and prayer, Heb. 9. 15. 13. 24. though wee bee not heard to our desire at the first, our Sauiour teacheth in that parable where hee saith, that three loaues were giuen to a man, and that at midnight though not because hee was his friende, yet because of his importuniti [...] Luke. 11. 8..

God hee deferreth to shew fauour, that by thy constant prayer thou mayest more earnestly desire that which thou prayest for, and esteeme [Page 478] it more highly when thou hast the same; or if hee graun [...] not thy request, yet bee sure hee will giue that which is a greater benefite and better for thee.

Though he know right well before we aske, what we stande in neede of: yet will God haue vs to vse prayer as a speciall meane to obtaine deliue­rance out of trouble.

It is necessarie that thou pray, not to the end thou shouldest make God priuie of thine estate, which afore he knew much better than thy selfe; neither yet that hee should alter and change his determination, but one­ly that by prayer thou shouldest vse those meanes, whereby God purpo­sed to giue that vnto thee which thou dost desire.

Prayer it presenteth vnto God thy miserable estate, humbleth thine heart, deliuereth from euils, brin­geth into the fauour of God, and maketh his maiestie at peace with thy soule.

Prayer it preualeth ouer all things. It ouercommeth men, as appeareth by the example of Dauid 1. Sam. 17▪ 45. of Iudith Iud. 13. 4. of Iudas Macchabeus 2. Mac. 15. 21. 22. &c. all which, to [Page 479] omit an infinite number more, by humble prayer vnto the Lorde ouer­came their enemies; It ouercame the fire so that it could not burne the three children cast into the hot fiery ouen; It ouercame the sea, which by Moses prayer vnto GOD diuided it selfe, and gaue passage to the Israe­lites; it ouercame time, when Eliiah thereby did make it to raine, and to leaue raining as hee thought it most conuenient, and thereby continued 40. daies and 40. nightes without meate and drinke; it ouercame death, as it is manifest in Hezekiah, who beeing adiudged to die by the sen­tence of God, by prayer prolonged his life fifteene yeeres: it ouercame the cloudes, for by the same Heliah brought the cloudes of the sea vpon the lande; it ouercame the heauens, for at the prayer of Ioshua the Sunne stood still, and the heauens mooued not: yea, which more is, it ouercame God himselfe after a sort, for thus saide God vnto Moses Exod. 3. 2. 10., Let me a­lone, that my wrath may waxe hote a­gainsh them, for I will consume them. Low, how the Lord is held backe as it were, when he wileth Moses to let him [Page 480] lone. Briefly the Lord saith Mar. 11. 24. What­soeuer yee desire when yee pray, beleeue that yee shal haue it, and it shalbe done vnto you.

Seeing then praier is of such effica­cy, in al thy troubles, afflictions, and tentations, take vnto thee prayer as a bu [...]kler, for therby out of doubt thou shalt get the victory.

CHAP. 37.
Man beeing created for God, should onely seeke God and his glory in al his actions.

I Am [...] and [...], the be­gining & the ending, saith the Lord Reue. 1. 8..

The riuers doe all come-forth of the sea, and thether doe they returne againe; al thinges naturally desire their pro­per end, and are by nature holpen to­wardes the same.

As God is our sea, from which wee came; and the center where-unto we tende [...] so our soules by nature must seeke, and labour to come vnto him, [Page 481] as to the very end for which they were created.

Our soule can finde no resting place here in this present life. For God himselfe must be the end therof, as the vttermost ende of all that it see­keth after, and the very cause of the creation thereof.

God hath made vs for himselfe, and therefore can our heartes neuer be at quiet vntill they enioy him.

It is a thing much to be maruailed at, that al creatures dooing the duty for which they were created, man on­ly should bee rebellious, and haue no care of attaining vnto his chiefest ende.

God created thee not for the earth, but for heauen; hee created thee not that thou shouldest seeke after world­ly thinges, as the finall end of thy cre­ation, but that thou shouldest onely seeke after him.

The beasts of the field which God created for the earth, they looke downe-warde, and goe with all foure [...] but man, created for heauen, should looke not downe-warde as though his minde were fixed vppon earthly thinges, but vp to heauen-ward. Why [Page 482] then art thou so affected to those cor­ruptible thinges? Cast thine hearte vpon things aboue, where thou shalt enioy those riches that neuer shal cor­rupt (b).

Depende not vppon these visible things, but tend vpwards vnto thinges inuisible.

Loiter not idlely by the way, but proceede thou directly toward the end for which thou wert created.

Why did God create thee, but to enioy him? Let him bee the final ende of all thy thoughtes and actions▪

Who shall assend into the mountaine of the Lord? saith the Prophet Psa. 24 [...] 4, And who shall stand in his holy place? Hee maketh answere among other things, Hee which hath not lift vp his mind vn­to vanity.

He hath receiued a thing in vaine which vseth not the same to the ende where-unto at the first it was ordai­ned. In vaine hast thou bought a garment, if thou weare it not; in vaine hast thou receiued thy soule, except thou doe those thinges by the soule for which the soule was crea­ted.

God created thy memory, that [Page 483] thou shouldest remember him; thine vnderstanding that thou shouldest know him; thy will, that thou should­est loue and desire him.

Seeing therefore God hath made thee and that to loue and serue him, good reason is it that the little time, which thou hast to spend in this life thou shouldest bestowe to the attain­ing of that most ecxellent and no­ble ende, for which thou wert crea­ted▪

Hee that hauing a soule, liueth as though hee had none; and hee that giueth his vnderstanding and mind to the getting of worldly riches and ho­nour, doth greatly hurt and endamag his soule, for vnto these endes he was not created.

Happinesse is the finall end of man, whereunto all thinges bee ordained. Place not thy felicity in earthly thinges, for rest shalt thou finde nei­ther in honour, neither in riches, not in learning, nor in any other thing that is created.

Call home thine heart from all earthly thinges; loue God onely, of whome, and for whom thou art crea­ted.

[Page 484] Despise this present worlde, and so shalt thou come vnto thy desired ende.

This very reason, were there no more besides, were sufficient to per­swade thee to contemne the vanity of the world, if thou didest beare in mind that created thou wert for heauen, and not for this world.

Abase not thy selfe so much as to delight in these base and contempti­ble thinges of this worlde, and thou shalt bee quiet heere in this world for the time, and happy and gloryous for euer afterwarde in the heauens.

CHAP. 38.
Terrible and horrible shal bee the day of iudgemente vn­to the wicked.

ENter not into iudge­ment with thy seruant, saide the kingly pro­phet Psa. 14 [...]. 2.

Dauid was the ser­uant of God, and yet loe he had in remembrance the day of iudgement.

[Page 485] So rigorus shal the iudgement of death bee, that euen the holy pro­phe [...], so beloued of God, doth quake againe at the consideration of the same.

Seeing therefore hee that faithfully did serue God, so feared Gods iudge­ment: howe much should hee stande in dread of the same, which serueth not God but the world?

Enter not, saith hee, in iudgemente with thy seruant. If the righteous scars­ly be saued, where shall the vngodly and the sinner appeare 1. pet. 1. 18?

It is a thing much to bee lamented that any man should bee addicted to these vanities which wee haue so spo­ken-of, especially beeing so neere vn­to the ende wherein God will lighten thinges that are hid in darknesse, and make the counselles of the heartes mani­fest 1. Cor. 4. 5

Belshazzar, king of Babylon, liuing in all manner of voluptuousnesse, and satisfying his lustes in all kinde of sinne, had suddenly the sentence of Gods displeasure pronounced against him Dan. 5. 1. 2 &c. 26. 27., & heards Mene, God hath num­bred thy kingdome, and hath finished it. Tekel, Thou art waied in the balance, & [Page 486] art found to light. Peres, Thy king­dome is deuided, and giuen to the Me­des and Persians.

The houre is very [...]igh at hande, when a straight reckoning shalbe ta­ken of all thy deedes, wordes and thoughtes. Al the secretes of thine heart shalbe disclosed, and with al ri­gor of iustice punished. Thou shalt not haue the face to deny any thing, for thine owne conscience shall be thine accuser; neither shalt thou haue power and courage to reason the mat­ter before the glorious maiesty of Ie­sus Christ, the King of Kinges. Thy sinnes shalbe put into the balance, and all the circumstances of them shalbe waied and all the benefites which God bestowed vpon thee, & thou most cursedly didest cont [...]ne, shalbe rehearsed. Then shal thy kingdome be diuided, when thy body shalbe committed to the earth to bee deuoured-vp of wormes, and thy soule shalbee sent vnto hell, there to bee tormented in hel fire. To cal then vppon God for helpe and mercy, it will not auaile thee.

Then shalt thou see about thee a seuere i [...]dge with a most angry coun­tenance; [Page 487] vnder thee, hell wide open, gaping to deuour thee; on thy right hande thy manifold and outragi­ous sinnes, accusing thee; on thy lefte, a most horrible spectacle of infernall and damned spirites, ready to torment thee; within thy conscience; without the worlde all on a hot fire.

If our first parentes for eating but a litle of the forbidden fruite con­trary to the commandement of God, did hide themselues from the presence of the Lord God Gen. 3. 8.; where wilt thou hide thy selfe when God shall appeare with thousands of his holy Angells to call thee to an account, and finde thee euen fully fraughted with sinnes and wickednesse?

As waxe melteth before the fire, so shal the wicked perish at the presence of God Psal. 68. 2., It is written Psal. 33. 8., Let al the earth feare the Lord: let al them that dwel in the world, feare him.

At that day it shalbe as great a paine to stand before the glorious maiesty of the Lord of hostes, as afterwarde to lie boyling in the pitte of hell: for hee shall not appeare vnto them to their ioy, but to their shame [Page 488] and confusion Isa. 66. 5.

The friends of this world they will not be brought to the knowledge of the vanitie wherein they liue till by the punishment in that burning lake their vnderstanding bee inligh­tened and they bee enforced to be­waile their extreame wretched and cursed estate.

Despise therefore from thine heart the vanitie, and false goods of of this present world, least afterward thou repent, when it will bee too late,

CHAP. 39.
The remembrance of the paines of hell, should re­clame vs from sinne.

IN asmuch as shee glori­fied her selfe, and liued in pleasure, so much giue yee to her torment and sorrow, saith the Lord Reuel. [...]8. 7..

If thou didest consider how these pleasures and vanities in which [Page 489] thou liuest shall take an ende, thou wouldest liue in sorrow and bitter­nesse of soule, and of such thinges as thou now delightest in, thou woul­dest take small ioy.

Iob hee said Iob. 6. 7., Such things as my soule refused to touch, as were sorowes, are my meate.

In this life men cannot away with any thing that may annoy them, and in the next all things, will they nill they, shal vexe and torment them. Gather hence, that the more plea­santly men passe their daies heere, the more wretchedly in tormentes shall they consume the time in the other world. For looke by how much any thing doth resist his contrary, so much is the working of that thing perceaued to bee more forceable which ouercommeth and mastereth that which resisted it. Fire doth more resist iron than woode, but when the fire ouercommeth them both, the heate is greater in the iron, than in the woode. So they which in this life doe feele no sorrow, shall be the more tormented in the worlde to come: as on the otherside the righ­teous which in this life haue had no [Page 490] rest, shall finde the greater comforte and ioy hereafter. Luke. 16. 25

The mightie shal mightely be tormen­ted Wise. 6. 6.

In those daies shall men seeke death, and shall not find it; and shall desire to die, and death shall flie from them Reuel. 19. 6..

Like sheepe they lie in gra [...]e, death deuoureth them psal. 49. 14..

The grasse feedeth the beastes of the fielde, and afterwarde it groweth againe: so the damned soules in dy­ing they shall neuer die; aud though their members bee quar [...]e [...]ed into peeces, yet shall they not perish▪

Note by the hard handling of his friendes in this world, how greeuos­ly God will afflict his foes in the life to come.

The Apostle saith Gal. 1. 10., If I should yet please men, I were not the seruant of Christ. The holy Martyrs, which were Gods friendes, they suffered many a cruell torment; aud dost thou giue thy selfe vnto voluptuousnesse, and thinke for all that to haue ease and comfort in the other world Luke. 16. 25.? Behold, saith the Lord Ier. 49. 12., they whose iudgement was not to drinke of the cup haue assuredly drunken, & art thou he [Page 491] that shall escape free? Thou shalt not go free, but thou shalt surely drinke of it.

Thinke not that pouertie, miserie, and affliction were appointed for good mē, for although God suffereth them to taste of them for a time, yet are they not purposely prouided for them. For God hath ordained them for his owne glorie▪ But these affli­ctions properly belong vnto thee, if thou art vngodly, although they seeme nothing at all to appertaine vnto thee, and therefore dost shunne them as thou dost.

If all the tormentes which the Martyrs haue endured were ioyned together, they should bee nothing in comparison of the torments which the reprobate shall, and must sustaine in the pit of hell.

If thou bee affraide in the darke night to bee among the ougly car­cases of dead men, howe wilt thou abide to be in the loathsome darke­nesse among the dead in hell, where thou shalt be forced to continue, and neuer see the Sunne, Moone, nor stars: A miserable land is that where night is continually, and no day at all.

[Page 492] If now thou canst not endure the sight of one Diuell, how wilt thou a­bide the horrible shapes, monstrous, and terrible sightes of many ougly and cursed feends.

If now thou art not able to abide to hould euen thy smalest finger, and that a little while in the fire; how wilt thou continue burning, body and soule in that lake of fire and brim­stone, in comparison whereof the hottest fire in this world is but as fire painted on a wall.

If some little greefe seeme so pain­full vnto thee now, how wilt thou a­bide all manner of infirmities that may bee vpon thy body at once, and together: The damned person in hell shall bee made to beare in his body all infirmities whatsoeuer the body of man is subiect vnto: yea euery part of him shall haue more paine, than the wit of man is able to reach vnto or comprehend.

If thou shunne so a filthy sauor nowe, howe wilt thou abide the most lothsome sente of that hellish pit:

If thou shouldest bee laid on a most softe and delicate bedde, and haue [Page 493] all things ministred vnto thee there that might mooue thee to take plea­sure therein: yet if thou shouldest haue all this vnder condition neuer to come off from it in fortie yeeres space, but be bound to bee there such a long time, thou wouldst take it for an in­tollerable paine & torment. Then how wilt thou suffer thy selfe, and that per­force, to be bound with firie chaines in some narrow hol [...] of hell, where thou shalt not stir at all, and from which thou shalt neuer escape.

To liue continually without all hope; and to bee well assured that no remedie shall come, what can bee more miserable?

Thou therefore which without all measure louest the vanities of this world more than God thy creator, turne vnto thy selfe, and thinke vp­pon th [...]se so bitter, and so wofull tor­mentes; that mooued with godly re­pentance, contemning these vani­ties, thou maiest by the most holy and mightie God bee deliuered from these perpetuall tormentes, and punishmentes in the pit of hell.

CHAP. 40.
The glorious conditions of the Saincts of God cannot so much as be conceaued in the heart, much lesse vttered by the mouth, or described by the pen of man.

AND these, (to witte, which haue loued the world,) shall goe into euerlasting paine, and the righteous into life e­ternall, saith Christ Mat. 25..

Euen as the iust iudge will lay euerlasting tormentes vpon such as leauing the seruice of God, haue preferred the goods of this transito­rie world before the God of heauen: so to him that will contemne the base things of this world our Sauiour will say Mat. 25. 2 [...]. 23.. It is well done good seruant & faithfull, thou hast beene faithfull in little, I wil make thee ruler ouer much: enter into thy maisters ioy.

[...]oseph bringing his two sonnes to be blessed of his father, Iaakob pla­ced Ephraim on Israeles left hand, [Page 495] and Manasseh on his right Gen. 48. 13. 14.; after the manner of the worlde, which gi­ueth honour to the eldest, and despi­seth the youngest and poorest. But Israell stretched cut his right hande, contrary to Iosephs minde, and laid it on Ephraims head, which was the younger, and his left hande vppon Manassehs head (directing his handes of purpose) for Manasseh was th [...] elder. So will God doe when hee commeth to iudgement, hee will put the right hande of his glory vpon them which in this world were at the left hand of aduersitie; and his left hand of displeasure vpon them which liued in their life time on the right hande of ease and prosperitie: and so con­demne them vnto the euerlasting hell fire.

Great is the goodnes of God that giueth vnto men so great honour, for so little labour or rather none at all Rom. 4. 4. 3. 4. &c.. At the sight of God his glo­rious maiestie, whatsoeuer the heart of a godly man can desire, the eye shal see yea, The things which eye hath not seene, neither eare hath heard, neither came into mans heart (are) which God hath prepared for thē that loue him 1. Cor. [...]. 9..

[Page 496] It is much easier to tell what life eternall is not, than to vtter what the happinesse thereof shall bee. God shall wipe away all teares from their eies, & there shall be no more death, neither sor­row, neither crying, neither shall there be any more paine Re [...]el. 25. 4. for there shalbe perfect ioy: and all things that may prouoke vnto ioy and gladnesse shall concur together in that place.

When Ioseph had made himselfe knowen vnto his brethren, the ioy was so great that it pleased euen Pha­rao wel and al his house-hold Gen. 45. 16. How great thinkest thou, shall be the ioy, when all the Sainctes that euer haue bin, are, or shall be, shall meete toge­ther in the court of the celestiall king?

If the ioy of the wise men at the sight of a starre, was exceeding great Math. 2. 10. what shall our ioy bee, when wee shall see the glorie of all Gods child­dren in the heauens?

If the birdes doe ioy at the rising of the corporall Sunne: how shall our soules reioyce to see the Sunne of righteousnesse most comfortably to shew himselfe in his glorious bright­nes, and incomprehensible glory?

If [...]Iohn Baptist, not seeing Christ [Page 497] with corporall eies in his mortall e­state, did euen spring in his mothers bel­ly for ioy Luke. [...]. 44., how shall wee leape and triumph for ioy, beholding Iesus face to face, and that in his glorie 1. Cor. 13. 12.?

If they of Beth-shemesh lifting vp their eies, and spying the Arke, reioy­ced when they saw it 1. Sam. 6. 13; and if Zache­us ioyfully receiued Christ into his house Lke. 19. 6.; what heart is able to comprehend the ioy that then we shall haue, when we shall not receiue but be receaued into the euerlasting Tabernacles of heauen? nor entertaine Christ, but bee entertained of Iesus himselfe the king of glorie, in his glorious king­dome?

If hee that found the treasure hid in the field, for ioy thereof departed, & sold all that hee had to buie that field, Mat. 13. 44., what shalbe the ioy of our soule enioying the treasure of incompre­hensible riches in heauen, and that freely Iohn. 17. 2. Rom. 6. 23. Rom. 8. 32. Ephes. 2. 8.?

If when Salomon was proclaimed king, the people so reioyced that the earth rang with the sound of them 1. King. 1. 40.; art thou able to imagine, or al the men in the world, the singing, piping, and triumphing that shalbe when the King [Page 498] of all peace and tranquilitie shall bee placed in his royall throne, and pro­claimed the right inherit or of the celestiall kingdome, to the euerlasting comforte and benefitte of all good soules?

If God would giue thee leaue to taste the sweetnesse of those heauen­ly ioyes though it were but halfe an houre, thou shouldest for that fauor despise the whol world for the same, yea if there were a thousande such worldes as this: the rather a great deale thou art bound to contemne the pleasures, or more truely vani­ties of this world, whatsoeuer they be, if that may further thee any whit to the attaining of those ioyes, and fe­licitie which shall neuer haue an end.

And were this world to be loued as it is not 1. Iohn. 2. 15, and the thinges of the same highly to bee esteemed; and if thou mightest liue therein a thou­sande yeeres togeather and that in such health, honor, pleasure, and fe­licitie as thine heart coulde desire; yet in comparison of that happines which God hath prepared for such as loue him, the ioy would bee but sorrowe, and the felicitie, vanitie; [Page 499] which thou shouldest despise: howe much the rather then the world being as it is?

The soueraigne and true ioy it commeth from the creator, not from any creature, which if thou once doe taste no man can beteane the of Iohu. 16. 22: in respect of this ioy all other ioy, is but sorrow: all pleasure, is paine: all sweetnesse, is gall: all beautie, is fil­thinesse, and molestation.

Place therefore before thine eies, as the true seruant of Iesus Christ, the land of the liuing Psal. 142. 5., toward which thou art bounding, and contemne all worldly vanities, that so thou may­est come vnto the heauenly fe­licitie and raigne with Christ world with­out end.