thou also wise with him and art thou hard fauoured with Bias be thou also learned with him so then they that look vpon thee will deceiue themselues both in thy riches and also in thy beautie truely it is the greatest beautie to bee indued with learning and greatest wealth to be inriched with wisdome a poore man vertuous is as far beyond a rich man vicious as the soule is beyond the body it is better to be a man without money then to be money without a man wherefore if aduersitie approacheth learn wisdom if thy troubles bee small beare them because they bee easie to be borne but if they be great grieuous beare with them also for in so dooing thy glorie shall be the greater nay both in bearing them and also bearing with them it is thy duetie and and so shalt thou purchase the reward of obedience lastly if thou canst not haue what thou wouldest thou must be contented with what thou canst gette to will much is follie where ability wanteth and to desire nothing is content which despiseth all things If thou hast neither land nor liuing labour diligently and eate thy bread in the sweat of thy browes so God commanded and appointed thy father Adam to doe Gen. 3.19 23. and the riches that proceed heere-hence are sweetest the blessing best of all and tell and those my soule what they must trust too that haue hands SECT 105. For such as are visited with sicknesse ANother crieth I am horribly punished with sicknesse art thou so perswade thy selfe that thou shalt haue case anon wherefore did God create Physitions saue onely to helpe the sicke what if thou art sick now perswade thy selfe that sickenesse and diseases cannot last long for eyther thou wilt leaue them or else they will leaue thee we cannot be at one stay it maketh no matter how ill thy budy be so that thy soule be sound indeed if the inward man haue a paine in his head wherby he caÌ„not lay him downe in peace and take his rest the contagion then surly is much to be feared Psal 4.8 thinke not that bodily sicknesse is any crosse at all it is rather a propertie who then may auoid it SECT 106. For such as are griened with old age THe third crieth old age is crept vpon mee I am filled with griefes and aches alas my body is weake thereby mine hands shake mine eyes dazell my feet tremble so that I am wearie of my life I would to God I wer a yard vnder grouÌ„d or else I would I were as lustie as euer I was ah sinfull wish I see now that thou delightest in naught but in sporting and toying in vanities vain pleasure if Gods spirit did dwell in thee thou wouldest not so earnestlie complaine but giue God praise and thanks for thy long life and reioyce at thy gray head which deserues much honour Ieuit. 19. this is that age which the Lord hath promised vnto all them that loue him Exod. 19. and keepe his commaundements hee hath promised that their daies shall be long in the land that they shall liue many yeares Nay this is that age which euerie man defireth and tell mee didst not thou thy selfe desire to see it when thou wast young thinke then that thou art happie now for that thou hast thy wish this also is no crosse onely a propertie Porphiâ— p opâ—â—â—◠〈◊〉 â—â—â—â—ra de Senect onely belonging vnto man but not vnto euerie man In this age there is no swilling no swearing no swaggering no quaffing nor surfeiting SECT 107. For such as are discontented for that they must leaue the world ANd now who is hee that will not complaine when he must die and howle and cry when he must leaue this world who will say from his heart I haue liued a great while this then is the part of an vnthankfull man who is not contented with the time hee hath liued Grieue not because thou must dy that thou must leaue thy wife and children thy lands and lordships and all things else behinde thee say not thou woe is mee woe is mee that I must die and must thou so 2. King 12 what then It is the nature of a man to die it is no punishment when thou camest first into the world it was vpon this condition that thou shouidest once goe out againe this life is but peregrination for when thou hast walked vnto the end of thy iourney thou must then returne backe nay it is the part of a foole and a dastard to feare that which by no meanes can bee auoided many are gone before thee and many shall goe after thee and thou must knowe that thy life is not thine owne thnu art onely vita commodatus and not donatus thy life is onely lent vnto thee thou hast not a lease thereof thou art but a tenant at will Grieue not at the remembrance of death for death it selfe cannot be greeuous seeing that it is but once it bringeth all happinesse with it and to the godly it is a verie great aduauntage But must thou die indeede if Godly then be glad if wicked repent no man I trow wil speak against death saue he who hath a guiltie conscience death indeed makes this man tremble quake but thou shalt hardly see an honest man vnwilling to die Yet another disc ontented bloud cries out alas what must I dyin my youthfull daies how sottish and how ignorant art thou tell me what is not a commoditie sweetest when as it commeth vnexpected nay death doth euen as well appertaine to youth as vnto old age the Lambs skin comes euen as soon to the market as the sheeps And it makes no matter how many yeres thou hast to liue but how many thou hast liued then if thou canst liue no longer that is thine old age and this the state and condition of all mankinde euen to die at last SECT 108. For such as are slandered YEt another grieues because hee is slaundered so that me thinks there is neuer an heauenly minded man amongst vs art thou slaundered if guiltlesse reioyce if guiltie amend wilt thou grieue at slaunders thou must knowe that no good man will slaunder thee and wouldest thou bee praised of euill men I tell thee to bee commended of them is as bad as to be commended for euill dooing Themistocles did neuer any famous thing in all his life time Senec de odio Inuid or yet what was praise-worthy and yet did no man euer speake against him Oftentimes haue I saw cankers gnawing the greenest and freshest leaues and oftentimes haue I likewise saw enuie pricking those especially that were godly and religious be thou then of good comfort if Cicero if Scipio if Cato if Dauid if Salomon if Peter if Paul or if any of the Prophets or Apostles if any good man should speake euill of thee then hadst thou some cause to grieue but these as malitious vipers doe enuie thy
in our youthfull dayes to betake our selues vnto Gods seruice then to fast and pray then to curbe in their rebellious appetites how shall wee doe it in our olde doting yeeres when as our bodies shall haue more need of cherishing then of chastening more neede of feasts then of fasts if we find it vnpleasant now to grub vp the root of sinne after two or three yeeres groth how more hard and vnpleasant will it bee for vs when twentie yeers more shall be adioyned vnto them I it not a part of folly in that man who shall lead a score of lusti horses in his hand and ride him selfe on some poore thinne and carinous iade scarce able to vphold her selfe and yet suffer all those strong ones to go emptie and surely no lesse foolish and vnreasonable is hee who passeth ouer idly the lustie time of his life and reserueth all the labour for feeble old age yet this is the course and custome almost of all sorts of people to desire companie for to passe the time away when as there is nothing so sure as this that is how that wee must all answere for euerie moment of time which is vainly past what saith Gods book my soule is reserued for him who spends his daies idlely and doth not passe his time well Ecch. Hell SECT 36. A meditation on Christs miracle which he wrought in Cana of Galiley O Mercifull Lord and Sauiour vphold me that I fall not whose legges are as pillars of marble set vpon sockets of fine gold Cant. 5. whose countenance is as Lebanon excellent as the Cedars the first miracle which thou wroughtest was at a marriage in Cana of Galile Iohn 2. when thou there diddest turne sixe stone pots filled vp to the brim with vvater into vvine when the wine failed so vvotke in my heart O Lord that all my vveak and vvaterish prayers vvherein is no strength or force may by thy holy spirit be tourned into such as may pearse the cloudes and that the strong sauour therof may ascend vp into thy nostrils and be a svveete smelling sacrifice vnto thee O thou may strength and my redeemer And as Lord thou diddest keepe the best vvine vntill the last so grant that vve likevvise vvaxe better and better O that vve grovv vp from grace to grace and not wax worse and worse that wee liue not more ciuill and sober in our tender yeares then in our old age that wee keepe not the worst of our seruice vntill the last but still couet to please thee euerie day better and better euen from the day of our Birth vnto the houre of death SECT 37. To be content I See that the Diuell doth still follow his old trade of iuggling he hath cast a glozing figure to dazel our eyes and with hay pas and repas he hath deceiued vs all for hee is not a stout and valiant man who striketh first but rather he who when he is strooke striketh not againe takes all blowes patiently vntill iust occasion of reuenge shall be offered him Hee is not a wiseman whose mouth is filled with prittle prattele who rowles out reproachfull quips and iests but rather hee who loueth silence that pythy-pythigoricall and excellent institution and hee is not a rich and wealthie man whose trunkes are filled with golde whose grounds are stuft vp with cattell whose lands are laden with corne except he bee therewith content but rather he who liues all the weeke contentedly through meare pouertie with a messe of water-gruel a dinner of greene hearbs saith Salomon with content Pro. 15.17 is better then a stalled Oxe what shall riches profit a man August in 3. lib. de lib. Arbit nothing for therein hangs couetousnesse which is Insatiabilis cupido an vnsatiable lusting or an vnquenchable thirsting afterriches If this be so thē amongst al other men I solie wonder at the couetous yet not because they bee couetus not because they mē be but because they be monsters and why monsters for that they haue more then euer nature gaue them I see then that the Diuell will helpe nature at a pinch yea and pinch nature at a helpe too if at one time hee strokes thin head besure at some other time hee will strike thy backe what though hee seemes to play with thee now be bolde hee will pay thee home anon SECT 38. The couetousnesse of this age VVEE all play the Arithmeticians wee vse to set down the figure of one with three naughts and that say wee stands for a thousand if we doe one good deede with three bad nay with an hundred bad wee thinke we haue done a thousand good deeds and that wee haue deserued heauen with our good workes The couetous mans nature is such Seneca Epist 73. that when as God doth cast them downe a blessing from heauen they swallow it downe with open chaps without taking any delight or pleasure at all therewith and are as ready like greedie dogges to receiue a second morsell as if they had left the former Let me then giue them a little councell by the way that is to tell them this that he that eateth and drinketh too much and therewith surfeits sends to the Physitions with all speed asking them what disease it is what griefe it is and howe the paine may be mittigated the Phisition presently returneth backward and bids them vomit telling him that hee shall finde that to be the best and withall a verie present remedy and what would not the Physitian of the soule thinke yee in like manner giue the same Councell vnto that man who is sicke with couetousnesse by bidding him cast vp Eccle. 11.1 cast vpon the waters that money wherewith he did surfeit and take his sicknesse Ecch. Yes SECT 39. The reward of the couetous SVch men little regard to shorten their liues so that they may augment their riches but me thinks goods purchased with an euill name are great losse truely they are the bait of fin and the snare of the soule vnder these golden pilles is hid moste deadlye poyson though they perceiue it not Againe such men as these are good for no man and worse friends to themselues and why for that in stealing from others they robb themselues nay their owne soules of eternall happinesse SECT 40. The miserable estate of misers OFtentimes haue I seene a man wanting money yet neuer saw I money destitute of a master surely wee may not argue with the will of GOD for golde serueth sometimes to raise a man vp to honour and again sometimes to sinke down his soule in the bottomlesse pit of hell for if it may be lawful a little while to set Gods decree aside then according vnto mans reason riches are ill bestowed vpon a couetous minded man let him be a cold he is neuer the warmer cloathed if he be hungrie he is neither the better fed if he be harbourlesse he is neyther the better lodged nor yet in
easily crack she beareth vp on high in the ayre and from thence letteth it fall down alow on a stone where it breaketh into many peeces so that at length she descendeth and cateth it vp And the diuel rayseth the proud man to honour that thereby hee may bring him low letting him fall down on the hard paines of hell and so deuoure him pride and fier are werie like for oftentimes haue I seene a seething pot running ouer into the fier laying the heate thereof and so consequentlie become cold the pot is cold the fier is out and is not the fier cause of its owne death 1. Pet. 5.8 the pot the cause of its owne coldnesse surely yes and hee likewise that spraineth his arme by reaching vp on high is the sole cause of his owne griefe I see that high hopes haue oftentimes hard euents high reaching armes are beared vp in scarfes and such as doe snatch at the bough doe moste commonly stumble at the root tel me then my soule how a man ought to behaue himselfe or what hee must be whereby hee may seldome fall downe on the ground Luk. 18.14 or yet thereon once so much as stumble Eccho Humble SECT 65. On the same AT the winnowing of corne the chaffe being lightest Psal 1.4 mounteth aloft the winde carrieth it abroad where it list and where it is lost but the Corne which is heauiest abideth a low on the ground and is gathered vp and put into the Garners of the farmer Mat. 13.30 kept for the profit of the common-weale when as in the meane time the chaffe is burnt lost and deuoured by beasts so pride a vapour that ascendeth high presently vanisheth away into smoak ye euen into nothing when then is the best time to be hūble in aduersity no for that is scarse praise-worthy then a man of necessitie must be humble least that hee makes a great fier in a little cottage the best time to be humble is in the middest of prosperitie and this is praise-worthy it is worthy of mans commendations commendable before men here on earth and commaunded by God aboue in heauen yet oftentimes the greater the bragger the bigger his lookes the smaller rost the greater boast and what saith my soule are they commonly cloathed with most that vse these high-vaulting brags Eccho Ragges SECT 66. There is no reason why men should be proud J Would then that such men would once againe stand on tipto on the mount of meditation I would they would consider with indifferent eyes what our bodies are in very deede how beautifull soeuer they appeare to our outward sight tell me my soule what other thing is the body of man but only acorrupt and tainted vessell which incontinently sowreth and corrupteth whatsoeuer liquor is powred into it Augustine what other thing is a mans body but onely a filthy dunghill couered ouer with snow which outwardlie appeareth white and within is full of filth and vncleanesse what muckhill is so filthy what sink auoideth such foule and filthie stuffe out of his channels as a mans body dooth by seuerall meanes and waies and why then O earth and ashes shouldest thou be proud why shouldest thou esteeme thy selfe somuch and be so vainely conceited for tell me my soule what mans body doth doe to any thing that shal stay in it Ecch. Staine it SECT 67. All things vanish saue a good name ARt thou faire and welfauoured praise not thy selfe for the Lillie though it be white yet it stinketh art thou bigge strong and of high stature bee not vaine-glorious for great mightie things are oftentimes combersom art thou vertuous and yet praise not thy selfe least that thou become proud and so vicious art thou vertuous now all men will speake well of thee it is onely vertue and godlinesse that maketh foule things faire and faire gratious all outward gifts of nature may soone be taken away euen when one is aliue the tall man many grow crooked the faire face may bee shriuelled the rich man may bee impouerisheds his silkes and veluets may be pluckt off from his back his Iewels taken frō his eares his rings from his fingers when as Virtus post funera vinit Ouid. vertue though it seemes to be dead being obscured while hee liues shall neuer dye it shall liue after death SECT 68. One man thinketh that all is too much that another hath FInally I meruaile who can say and not counterfeit I am contented with my estate for I see that the shoomaker treads stately in the eyes of the Cobler the Brasier glisters before the face of the Tinker and the Priest sings sweet in the eares of the Clark would not a Pedler be a Mercer and the Mercer a Merchant would not the Atturney be a Counceller and the Councellot a Iudge thus many men climbe the high Cedars of ambition but the boughes thereof being rotten they fall most dangerously vpon the ground it is better then to gather grapes contentedly from that law yeelding shrub then to tryumph on the putrified armes of that vnconstant Caedar Ouid de Trist Qui iacet in terra non habet vnde cadat when Icarus Icarcas nomme fecit aquas Nay what thinkest thou my soule what will fortune If I may so speake let any ambitious minde escape for at whom doth shee aime with her dart so fatall Eccho At all SECT 69. A Meditation on Elisha his putting of Salt into a new cruse by casting it into the waters WE reade that Elisha the Prophet by putting salt into a new cruise and by casting it into the Springs of the waters these waters that were naught and vnwholesome Iohn 16 were made good and delightful what shall we conceiue heare by those waters of Iericho but the teadious combats of a bad conscience heare in this life and what by this new cruise but an heart renewed by repentance Col. 4.6 Moreouer salt doth signifie the power of the word of God for as by the sprinkling of salt on fresh meate it is kept from maggots from Flie-blotes and from all corruption whatsoeuer and hee whose soule is seasoned with the word of God is preserued from all the corruption of sinne and from that worme which continually knaweth the conscience and neuer dyeth O my sweete Lord grant then that wee may bee true vessels filled with this mysticall salt that we may ouercome the teadiousnesse of this life Psal 30.5 Thou hast promised that although wee weepe and lament and the world reioyce although we sorrow now yet our sorrow shall be turned into ioy Indeede it is thy word O Lord whereby wee haue rest in our labours whereby wee haue mirth in our mourning wherby we are rich in pouertie therby we are exalted through humilitie and through contempt wee are made glorious this is that meale of the prophet which made sweet the bitter pottage 4. King 4 and when as they cried through the
yet thinke as many doe that there is no God Psal 13.1 and as Dauids foole affirmes in his heart then truely this man of al men is most ridiculous who will sweare by that which hee supposeth not to be this is the fashion of all scoffing Atheists then tel the world O my soule what such men as these what such blasphemers vse to doe when one shall but speake vnto them kindely at euerie word that they shall answere Eccho Sweare SECT 86. What God is IT is not for a Christian to make a iest of swearing Psal 33.5 if hee sweare he must sweare in truth in iudgement and in righteousnesse for otherwise though a mā swear often yet by my cōsent he should seldome bee beleeued And a guiltie conscience cleared by an oath is like vnto foule hands scowred with sope through which although they be made cleane yet they smell verie rancke thereof a long time afterward and a periured soule though it be cleared and blamelesse in the sight of the world by forswearing yet that same oath adioyned to the former fact terrifies the soule the more that false kisse betraies it inwardlie though it cannot be deciphered by a long space outwardly then in conclusion tell me and tell all men my soule what God that great thundering Iehouah most detests and most detestfully Loathes Ecch. Oathes SECT 87. A Meditation on the betraying of Christ O Sweet Christ O sweet Sauiour how wast thou tormented for these sinnes of ours and the like Lament 1. come then my friends let vs weepe together mourne let teares runne down our checkes and among all our louers let there be none to comfort vs Mat. 26.14.15 let our streets lament let no man feast let all our gates be desolate let our Priests sigh let virgins be discomfited and let vs all bee in heauinesse for we haue sinned our sinnes are great and for them is the sonne of GOD crucified Iudas solde him kist him and betraid him he sold him for thirty pence O thou naughty Traitor at what price dost thou set the Lord of all creatures at thirty pēce what my Lord sold for thirtie pence O what a vile and slender price is this for a Lord of such maiestie certainely a very beast in the shambles is commonly sold for more And dost thou oh Traitour sell for so smal a price almighty God himselfe hee setteth not thee at so small a price for so much as hee buieth thee with his owne most pretious blood Oh what a great price and estimation was that of man and how base an estimation and price was this of God God was solde for thirty pence and man was bought with the dearest bloud of God himselfe And when this Iudas had betrayed him and was deliuered into the hands of the Iewes see how each one giueth him buffets and and stroakes Mat. 27.29 Mat. 14.65 Mark 8.22 23. see how they spit vpon that diuine face with their diuelish mouthes see how they hoodwinke his eyes and strike him on the face scoffing and iesting at him saying Aread who hath smitten thee O my soule great were the mockes and taūts hee suffered for thee how patiently did he beare the spitting of those infernal mouthes that had himselfe not long before with the spittle of his owne mouth restored a blind man to his perfect sight how suffered he their whippings whose seruants were wont in his name with mightie power to whip the very diuels how was hee crowned with thornes that crowned his martyrs with euerlasting Garlands how was he smitten on the face with palmes of mens hands that giueth the palme of victorie vnto such as be cōquerors how was he robbed of his erthly garmēts which cloatheth his saints with garments of immortallitie how was heproffered most bitter gaule that giueth vs the bread of life how was hee offered Vinegar to drink that giueth the cup of saluation Haec omnia sunt cypriani Consider moreouer at what time the Sauiour of the world was nailed to the Crosse how both the heauens and the earth were troubled the Starres were obscured the elements disturbed how the earth quaked how the light was darkened when the sunne turned away his eyes and would not suffer his beames to shine vppon the earth least happilie it might see such a great crueltie SECT 88. Our sinnes the cause of Christs death IF thou be not mooued to take compassion on our sweet Sauiour seeing him in this doleful case for thy sake if now when he sheds drops of blood through out all his body thou canst not shed any teares from thine eyes thinke verily with thy selfe that thou hast a very hard and stonie heart and if thou canst not weep for loue towards him yet at the least weepe for the multitude of thy sinnes for so much as they were the verie cause of this his agonie and greefe Now the tormenters doe not whip him neyther doe the Souldiers crowne him with thornes that do cause bloud to gush out of his body but it is thy very sinnes offences those are the thornes that do prick him they are the speare that do thrust him into the side they are tormētors that do afflict him they are the heauy burthen that doe cause him to sweat this so strange wonderfull a bloudie sweat Oh my sweet Sauiour and Redeemer Oh thou lambe of God that takest away the sins of the world how dearely hast thou bought my saluation SECT 89. They that are in authoritie must shew good examples GOuernours eyther spirituall or temporall sinne more grieuously by example then by act their act destroieth but one their example may destroy many and therfore surely the greater account they are to render and the more circumspectly to behaue themselues least that in their owne precepts they bee found faultie the greater power then that one man hath aboue others must teach him to excell in vertue aboue them for what doth it profit an Emperor to be Lord and king ouer many kingdoms if on the other part he become bondslaue to many vices titles of honour bee nothing worth if the life of the party bee bad surely true nobilitie consisteth not in dignitie linage large possessions and the like but in wisdom knowledge and vertue and this nobility bringeth a man to dignitie in the kingdome of heauen and as for this life it is not the place as foolish men suppose that makes the person renowned but it is the person that maketh the place alwaies honorable SECT 90. The praise of silence OF all vertues the chiefest is silence for by it thou hearest the imperfections of others and concealest thine owne for commonly emptie vessels make the lowdest sound and men of the weakest wit and least capacitie are the greatest bablers the heart of the foole saith Syracke is in his mouth Eccl. 21.26 but the mouth of a wise man is in his heart then thinke this with thy selfe before thou makest any mā of thy
it Iohn 12.25 and hee that hateth his life in this world shall keepe it vnto life eternall Eccles For thy sake are we killed all day long Rom. 8.36 we are counted as for the slaughter Christ If the world hate you Iohn 15.18 yee knowe that it hated me before it hated you Eccles If God be ou our side who can be against vs Rom. 8 31. Christ The seruant is not greater then the Master Iohn 15 20 Eccles Christ hath suffered for vs leauing vs an example that wee should followe his steps 1. Pet. 2.21 Christ In my fathers house are many dwelling places Iohn 14.2 Eccles Wee know 2. Cor 5.1 that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God an house not made with handes but eternall in the heauens Christ GOD sent not his sonne into the world Iohn 3.17 that hee should condemne the world but that the world through him might be saued Eccl. Let vs therefore goe boldly vnto the throne of grace Heb. 4.14 that we may receiue mercie and finde grace to helpe in time of need Chr. He that beleeueth in the soune shall not be condemned Ioh 3.18 Eccl. There is no condemnation to them Rom. 8.1 which are in Christ Iesus Chri. All the haires of your head are numbred Mat. 10 30 Eccl. The Lord knoweth who are his 2. Tim. 2.19 Chr. Ye beleeue in God Iohn 14.1 beleeue also in me Eccl. We beleeue know that thou art the Christ Iohn 6.69 the sonne of the liuing God FINIS Dialog SECT 122. The true felicitie of this life and the false GOD hath giuen vs a true felicitie in this life a true practick I meane which is the continuall meditation on the Lawes of God Psal 1.1.2 though not a diuine and theorick which is els where yet some men thinke pleasure with swinish Aristippus some thinke honour with vaine glorious Periander and some thinke riches with couetous Midas But how can this bee when as gold and siluer are but the very excrements of nature and found in the most barren and barbarous places of the earth they cannot ease the grief of the bodie much lesse then of minde how againe can honour be the felicitie of this life being but a vapour soone vanishing onely the breath of some mens mouthes Iob. 7 Iob did not regard it when hee said vnto rottennesse thou art my father vnto dust and wormes yee are my sisters and my mother If any one then will bragge of the fame and renown of his auncesters let him looke with holy Iob into their graues and there hee shall see all honor and promotion of this life to be turned into a little loathsome stinking earth And how then beastlie Epicure can pleasure be the felicitie of this life when as it killeth the soule poysoneth the bodie when as it is naught else but scum of venerie and a iakes receptable for all filth and beastlinesse and then againe should dogges bee in as good estate as man if pleasure should bee the happinesse of this life nay now in fine tell me my soule what is was that brought on each wicked one of Israell the Lords heauie wrath and sore displeasure Eccho His pleasure And tell mee againe what space of time may cast downe all the flourishing robes of renowne and vtterly deface the beautie of honour Eccho One houre SECT 123. The world is vnconstant wherefore man must be constant THe world is full of change and alteration here grieses hang ouer pleasures here warre ariseth in the middest of peace here securitie is turned into sudden feare here a friend is soone become an enemie and here all our sommers pastimes are soone changed into winters threatening thunderclaps the sommer turneth into winter the day into night youth into age prosperitie into aduersitie and pleasures into sorrowes so that for riches we exchange pouertie for health sicknesse and for honour and renowne contempt and disgrace nay in fine this life is constant in nothing but in inconstancie it is constant in nothing but that it is vnconstant in all things Seeing then that this life is thus vnconstant and ful of miserie mans heart must be filled with content hee must learne with Paul to bee content with the state whereto hee is called Phil 4.11 without grudging This godly cōtent depending on the Lords will is the onely sluice that staieth and stoppeth all the raging floods of misfortune we know this that there is no part of a mans life so close and secure but that the feare of death may creepe in that there is no mans life so fortified about with peace and happinesse but that griefe now and then may shake and terrifie him wheresoeuer a man hides himselfe calamitie will seeke him out and still attend on him here are many external and outward euils which do intice and tempt vs vnto lewdnes here are also many inward and secret complaints of the conscience many griefes many cares which in time wil exciccate and consume the body yet a ioyfull and contented soule like of sound well headed waster puts them off all without any foile or blemish at all such a cauellering spirit or resolute vnder Christs banner cares not thogh strength be subiect to weakenes riches to pouertie health to sickenesse fame to disgrace or life to death SECT 124. The tokens of a wise man and contented EVery wiseman hath continually this thought in his heart he thinketh that he feeleth death when as hee doth but onely heare thereof hee supposeth that he smarteth with his brothers wants when as hee doth but onely see them hee doth as wel and as willingly entertaine the worlds crosses and calamities as its ioyes and felicities hee despiseth riches as well present as lost or absent or those which hee knowes hee shall neuer enioy he neither reioyceth at their presence nor yet mourneth for their absence hee thinketh Gods blessing neither going away nor yet comming hee perswades himselfe that all the earth is his and that his is for all men and whatsoeuer hee hath hee doth neither miserably keep nor yet prodigally spend it hee conceiueth this in his minde that the friendship and societie of men must bee as the stones in an ouen one must strengthen and vphold another These are the signes of a contented soule Sence Epi. 96. thus to liue peaceably and tell this to all men my soule tell them what will driue away all calamitie Ecch. Amitie SECT 125. The praise of content BRotherly loue and content in this hard iron age is the onely salue for all diseases I am weake but therewith contented why then am I stronge but not contented mith my strength then am I weake I am ignorant yet contented with the portion of wisedome that God hath giuen mee then am I wise I am wise yet would I faine know Quod supra me est that which is aboue my capacitie for to know then am I foolish I am a foole I am poore yet contented therewith why then am I rich I haue abundance yet craue I more then am I poore Content to the weake and feeble is strength to the simple wisdome to the poore riches to the slaundered praise to the sicke health to the aged youth to the afflicted comfort nay what is it not It s all in all And now my soule what shall I be gone shall I bid thee farewell and heere make an end with the worlds discontent Ecch. Yes content I had thought to haue made my race somewhat longer but seeing it is thy will I should end here here then will I place my farthest post good Eccho I say farewell farewell vntill wee talke againe which God-willing shall not bee long first if so bee that these our first buds that now spring be not cropt or blited by some enuious breathing blast which must hang on the good pleasure of God and onely on his will depend Ecch. End I le end and now farewel my spirit Eccho Here it Here yet and yet too you will haue the last I see but yet withall I pray let mee also bid all those farewell 1. Tim. 4.1 2. Tim. 3.1 2. Pet. 3.3 that are enemies to the base humours of this age such as cannot well brooke or digest the lewd and filthie conditions of these latter times So now once againe my soule I cast you on him that made you Ecch. Adieu FINIS