good to be mingled with what is naught for a bad word will sooner disgrace a good man then a good man can grace what wee know to be bad what is good may be stained with what is naught before that which is naught may be made good SECT 22. A Meditation on the losse of Christ when hee was but twelue yeares old COmfort my soule oh Lord stretch foorth thine hands of compassion and reach vnto me euer lasting life Cant. 5. whose hands are as rings of Gold set with the crysolite whose bellie like white Iuorie couered with Saphirs whom Mary and Ioseph sought sorrowing but could not finde him vntill the third day Luke â—â— they sought my Lord in the Citie and in the Countrie within the wals and without the wals in Ierusalem and abroad among his kinsfolkes but could not finde him and they sorrowed the more for that they lost their Sonne when as he was but twelue yeares old O sweet childe where wa st where didst hide thy selfe who gaue thee house-roome who gaue thee meate and drink who pluckt off thy hozen and shun De omnibus inquit Bernard Coniicere vel opinari aliquid libet affirma re autem temere non licet Mark 10 who made cleane thy coates what coÌ„pany diddest thou vse whether in heauen or earth or in any house in the meane time didst thou remaine surely thou wast in some secret place with some of thy yong and tender yeares teaching them the secrets of the kingdome of heauen according to thine owne words in the Gospell suffer little Children to come vnto mee and forbid them not but what was the cause my sweet Lord that thou haddest no compassion on thy poore mother seeking thee grieuing for thee sighing and sobbing and powring out whole streams of teares for losse of thee And why Mary diddest thou seeke the child so earnestly whom thou knewest to be God directly diddest thou feare least that he was starued with hunger or vexed with cold or least that he should be wronged by some Children playing in the streetes what is not this hee who defendeth all men who feedeth all things who nourisheth all creatures liuing who doth array and cloath the grasse of the fielde which groweth now and a non is cast into the ouen and makes them more glorious then Solomon in all his royalties SECT 23. On the same WEe see here with what sighing and sobbing with what lamenting with how great sorrowing grieuing and groaning they sought the babe and specially Mary his mother and how great this was who is able to expresse euery word she spoake was shut vp with a teare teares made full stops yet were her wordes neuer fully ended euerie line she vttered had a parenthesis with wringing and wrefling of the handes and crying as Ruben did wheÌ„ he sought his brother Ioseph Gen. 37.30 and could not finde him The Childe is not heere and I whether shall I go and Mary when she sought her sonne and could not finde him cried likewise the childe is not heere and I whither shall I goe the childe is not heere oh the childe is not here and I whither shall I goe and wee therefore who haue lost this childe Ioseph this babe Christ through sinne must seeke him againe by repentance with much grieuing and sorrowing as Mary did if we cannot finde him in one prayer we must goe vnto another and neuer cease crying with Rubin and I whither shall I goe SECT 24. On death how it is our greatest friend IT is the manner and fashion of men in this age to salute those whome they meet to salute and imbrace all their friends and acquaintance yet is there one whome we dayly meet and our greatest friend too but we take no notice of him death I meane who is our friend yea and our chiefest friend for by him wee passe ouer the seas of misery vnto the blessed land of rest and true felicitie we meet him daily yet we thinke not on him the longer we liue the more inwardly wee are acquainted together and the nearer wee come vnto him Hieronimus quotidie morimur saith one father quotidie commutamur we die dayly and we are daily hourely changed yet are our soules immortall and heereon hangs the Christians ioy death then is such a friend that without the which the godly cannot liue for it is transitus a passage vnto life euerlasting and thereon do the Godly Meditate both night and day Cicero and without the which the wicked must not liue it keepes downe their proude hearts it keepes them in awe seruill feare for if it were otherwise they would euen scorne God to his face and bid him do what he durst doe if the godlie be desirous to liue it is a token that they are bent to doe some good but on the contrarie if the wicked would liue it is to doe some mischiefe yet in the end neither good nor bad can withstand death some die at first some at last so that all die at length death surely to the godly minded man is life whose meditation is on diuine matters and whose hope is the ioyes of heauen none indeed doe feare death saue those that haue committed so much iniquity as after death deserueth damnation for hell is reserued of old for the disobedient but where are the godly Reuel 21. what saith thy soule Dyogines Ecch. In ease SECT 25. On the suddennesse thereof and vncertaintie THe world saith that a merrie heart liues long but I say a ioyfull soule liues for euer it is not the death that destroyeth the soule but a bad life therefore God hath hid the time of our departure froÌ„ our eyes because we should make hast to amend for if wee now knowing how that death comes suddenly are carelesse of Gods seruice what would wee doe if wee did know it to bee delayed for some long time August in libr. de Scrip. Christian Augustine saith Latet vltimus dies vt obseruentur omnes dies our last day is not knowne vnto vs because wee should still be so prepared as if the next day still following were the appointed time of our departure we see if a man loose a thing of any price Luke 15.8 he will seeke for it foote after foote yea and light a candle too as the gospell speaketh whereby he may bee assured not to ouerslip what hee lost So we if we meane to finde heauen must begge of God by earnest prayer to illighten our feete with the lampe of his holy spirit and so make conscience of all our waies and examine euerie step vntill wee haue found what we sought a thing of great praise and prise be sure then to step charily for O man saith Bernard it is cetaine that thou must die but vncertaine where how or when Because then that death doth looke for thee in euerie place and at all times doe thou then also if thou art wise look
mountaine and a Church pillar wil keepe its height though it stand in a pit-hole and this is our faults for that we neuer esteeme a man as he is but wee ad vnto him transitorie and ourward things but if then thou wilt truely consider the worth and worthines of a man behold him bare and naked onely behold the good parts and qualities of his minde SECT 18. The praise of vertue OFrentimes haue I seene fooles yea and vicious liuers too to get many salutations with cap knee but what may they thank for it their weed not their wit their garments and not their deserts their vestures not their vertues yet howsoeuer he be descended I am sure that hee boasteth in vaine of his great linage and parentage that hauing no good qualitie in himfelse seeketh to be esteemed for the Nobilitie of his auncestours There is nothing on earth more like to God then a man perfectly vertuous who doth so much excell others as GOD excels him as far as the minde exceedes the body in dignitie so farre doth he that is a Gentlemā by his deserts and good qualities exceed the other that is called maister onely through his many Lands and Lordships SECT 19. For what men are esteemed in these daies BVt now the world is come to such an vntowardnesse that an Dines sit omnes quarimus nemo an bonus we all aske whether such a man bee rich or no no man asketh whether he bee godly and vertuous neither doe we demaund or inquire how he came by his riches but how much hee hath and as his goods increase so is he esteemed if a man bee rich and therewithall bountifull though neuer so vicious wee account him a good honest man God saue his life say we thus riches are a band to all villany a rich man may as soone be acquitted as play the knaue the Humble Bee breakes throgh the Cob-webbe when as the poore sillie Flie is catched and it is a thing worthy of note to see how men flocke to the place of execution and thrung together to see an offender loose his life or some naughtie packe carted Strange it is indeed and I wonder thereat and worth the noting if they may be noted when as some of these lookers on haue stolne twice as much and hath murdered twise as many as hee hath that is executed and again when as some of these gazers haue plaied the strumpet fiue times for her once that is now punished and thus tormented by the decree of the Law yet if he that dyeth for his offēce hath stoln thrice as much as thou hast and in the meane space thou art not seene or beeing seene art winked on or rather nodded at tell mee which of you two may challenge the degree happinsse surely me thinkes that friend which laboureth to case vp any heinous fact in a guiltie person knowes not what he doeth for the one is the Butcher and the other the knife and both seeke to rippe vp the bowels of their own soules without the greater grace of God and greater repentance the butcher is the murderer and therefore to be condemned the knife is the instrument of murder and therefore to be contemned and farther there is a third partie to be arraigned at the barre of Gods Iustice and that is the Iudge when the faultie is freed when the guiltie is acquitted for tell me my soule how are most of those malefactors hearts after that by the vniust bribe-taking Iudge they are openly pardoned Ecch. Hardoned SECT 20. A Meditation on Christs going vnto the mount of Oliues OMercisull Iesus Cantic 5. Oh sweet Christ my loue my doue my deare whose eyes are like doues vppon the riuers of the waters which are washt with milke and remaine by the full vessels hee is dou-eyde indeed truely dou-eyde hee is like vnto Noahs doue Gens 8.10 which Noah when as the Deluge was ouer all the world sent forth our of the Ark and the doue came to him in the euening and loe in her mouth was an Oliue leaf which she had pluckt wherby Noah knew that the waters were abated from off the earth And when the world was drowned with sinne God the father sent foorth from the Arke of heauen his Sonne Christ which prettie harmelesse doue returned with an oliue branch in his mouth too wherby wee may all know that the waues of Gods wrath are abated from off the earth for in this doue he was well pleased this was he in whom he delighted againe we read in the Gospell that this innocent doue Iohn came vnto the mount of Oliues Matth. 21.1 when as he was about by his death to saue our soules the soules of men he came thither First to the mount of Oliues for hee came to make peace betweene God man and the Oliue tree doth betoken peace it is the character of peace as the Oliue branch in the pigeous mouth and Christ hath brought this Oliue into the world Ephes 2.14 for he is our peace which hath made both one and hath broken downe the stop of the partition-wall As in old time Omes 8.9 before that the floods were diminished from off the earth the doue had not whereon to rest the soles of her feet and we before that the roaring streames of Gods wrath were gone through Christs merits from off the world had not likewife wheron to rest the feet of our soules SECT 21. Good and bad must not bee mixt together MAny men there are who haue libertie in their liues what may be the cause of this but want of grace some againe there are who haue libertie in their hands and this is a signe of theft some also haue libertie in their tongues and this betokens folly and many again there be who haue libertie in their mindes and this warranteth their goodnesse and no man liueth truely at libertie but he that liueth godly who so is vertuous who so is freed from the bondage of sin learne thou then not onely to liue but to know how to liue for the first of these each beast doth couet but the latter becommeth a Christian seeke then to purifie thy soule in the fountaine of grace thy soule and heart both must be clesed Matth. 12. for such as the tree is such is the fruit a good tree saith Christ cannot bring forth bad fruit neither can a bad tree bring forth good fruit art thou a bad man and doth a good sentence proceed from thy mouth surely thou disgracest the sentence for we knowe that thou art but a Crab-tree stocke and therefore thy fruit must needs rellish verie sower art thou a good man and doth bad words and come out of thy lippes thou makest thy words not the better but thy selfe the worse thy filthy words are as fruite that is blited this maketh men to curse the stocke though thou in thy selfe mayest come of the right kinde in any case suffer not what is
for such cattell our pasture is not for them we need not the hornes nor yet the hide wee need not the hornes for to make vs a lanterne to light vs to heauen for he is the true light that lighteneth euery one which commeth into the world and his word is a lanterne vnto our feet and a light vnto our paths and we need not the hide for to make vs shoes for God wil giue his Angels charge ouer all true beleeuers to keepe them in all their waies Iohn 1.9 Psal 119.105 that they dash not their feet against a stone he wil keepe all the faithfull in their heauenly iourney Matth. 4.6 Psal 19.11 12. that they gaul not the soles of their soules with the grauell of the world and what now thinketh my soule concerning their prayers for the dead or what to be short doe they shew themselues by their mumming Masses Ecch. Asses SECT 59. Superstitions alwaies inuented by the Popes for lucre sake BVt tell me what the reason is that they giue pardons for an hundred yeere for two or for moe nay in generall what is the fruit and issue of euery popish ceremonie Ecch. Money SECT 60. What they worship and adore ANd finally what doe these blinde leaders of the blind what doe these blind bustards adore and worship in their masses and creeping pilgrimages Ecch. Images SECT 61. A meditation on Christs hiring labourers in his vineyard and agreeing with them for a pennie a day O Sweete Iesus thou hast taught vs in thy Gospell that the kingdome of heauen is like vnto a certaine housholder which went out at the dawning of the day Mat. 20.1.2 to hire labourers into his vineyard and when euen was come hee gaue euery man a pennie this day surely is the whole time of our life and when wee waxe old it begins then to waxe night for then the day with vs is euen at an end and therefore Christ himselfe when hee liued bodily here on the earth said I must worke the works of him that sent me while it is day Iohn 9.4 for the night commeth when no man can worke When our eyes are shut how can we then see to do good when our tongues cleaue to the roofe of our mouths how then can we cry Hosanna when our hands are dried vp how can we then stretch them foorth to giue while we haue time therfore let vs doe good Gal. 6. Let vs work let vs labour in the Lords vineyard that euery one may receiue a pennie For surely by this word a pennie is vnderstood the reward of eternal life for as a pennie is of a circular or round figure whose circumference hath no end so shall the reward of Gods labourers bee without end with out any limit or terme of yeeres God himselfe is this reward according vnto that which he spoke vnto Abraham Gen. 15.1 Mat. 13.44 Feare not Abraham for I am thy buckler and thine exceeding great reward thou O Lord art all goodnesse all richnesse thou art that pearle of great price which when a man hath found for ioy telleth no man but departeth and selleth all that he hath so that hee may buy the field wherein it is further he which hath this pennie after a certaine sort hath all things For as we see here in this world that whatsoeuer a man will haue hee must buy and so come by it by the pennie and for it he may haue what he will and in like manner that reward that pennie hath in it all things that may be desired that which neither the eye hath seene at any time nor the eare heard nor yet the heart of man euer conceiued And that a pennie hath the kings picture ingrauen vpon it what doth it signifie els but the perfect and pure Image of God in the elect when wee all behold as in a mirrour the glory of the Lord with open face and are changed into the same image from glorie to glorie as by the spirit of the Lord. 2. Cor. 3.18 Rom. 8.29 And again it is said that those which he knew before he did also predestinate to be made like to the image of his sonne Graunt therfore O sweet Sauiour O sweete Lord that wee may faithfully worke in thy vineyard and neuer be wearie of well doing so that when euen shall come when we shall depart this life we may receiue euery one of vs a pennie euerlasting life and eternal happines and so euer be refreshed with thy glorious image with the bright beams of thine euer-shining countenance SECT 62. The wicked and their reward I Marueile my soule into what monster the world is turned sinne and villany did neuer skul so much together as now it doth for the custome of this age is to paine and pine the bellie for to paint the backe all seeke honour renowne with a iustling vaine glorie and aspiring impudencie some vse to paint white their faces and colour black their soules of white lead is the complexion made which coueteth the center for that it is ponderous and heauie I meane not euery heauie and penitent soule but euery lumpish piece of lead assayes downward to the pit of hel the centre of all those that are worldlings that are of the world a pit without bottome a fier without light Arist Mat. 24.30 Mar. 9.43 and an heat without heat for there shal be cold cold and gnashing of teeth yet there shal those wretches burne in fier cōtinually they shall feele all torments whatsoeuer so that they shal haue a death without death and an end without an end and why for that with blacke vgly sinne they colour their soules sinne is the colour the diuel the painter and custome which is as Aristotle speaketh altera natura a second nature is the oyle which keepes that doolefull colour on still so that no stormes of the Lords wrath no thunder-claps against disobedience can beat it off ne yet can any smiles of his mercie once soken or loose it nor yet can any sunne-shine daies of ioy promised melt it away SECT 63. Not to be loftie but lowly PErhappes thou passing by some one of thine inferiors who regard not thy deserts nor yet respect thy worthines thou art therefore mal-content for a long time afterwards thinking with thy selfe that some dutie or reuerence might haue beene shewen thee if then thou wilt pacifie these inward broyles as he respects thee not so neither doe thou thy selfe respect thy selfe if he cannot cast his eye vp so high as vnto the flag of thine honour do thou therefore pluck it downe and humble thy selfe that all may behold it fret not thy selfe at his vnmannerly behauiour but rather smile therat smile at his grosse and vnseemly carriage SECT 64. The downefall of pride and the praise of humilitie SAthan doth with the vain-glorious who lift themselues aboue other men as the crowe doth hauing an hard nut in her bill the which she cannot
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
by Iesus Christ SECT 77. On drunkennesse and the beastlinesse thereof MAny men thinke that all friendshippe consisteth in quaffing and carousing but surely that is but drunken good fellowship very heathens can perswade vs from it by telling vs that euery man will vnload his secrets in the bosome of a good man but no man will tell them to a drunken man wherefore a drunken man is not a good man Senec. Epi. 84. and who knowes not this that the tongue of such a one is not in his owne power wee see that when new wine is put into any vessell whatsoeuer lieth hid in the bottome worketh soone vp vnto the top and hee whose braines are oppressed therwith doth vtter at his mouth whatsoeuer lyeth secret in the bottome of his heart he can by no means keepe close his stomacke the drunken man saith Solomon is apt and prone vnto all villanie as vnto wrath murders swearing whoring and the like and let all the world know this my soule for whose saiest thou are these monstrous misdeeds Ecch. His deeds SECT 78. The drunkards reward ANd again to whom is woe Prou. 23.29 saith the wiseman to whom is so row to whom are wounds to whom are the rednes of the eyes euen vnto him that sets his delight in drinking and tell me also my sweet Eccho thy opinion what may be the cause of many red pimpled faces and therin of those vnseemely spots Ecch. Pots SECT 79. Gaming their whole delight ANd is this all my soule that they delight in make they not some thing els halfe of their Paradice Ecch. Dice SECT 80. Where they are chiefly entertained and soothed vp in them wickednesse ANd what places for the most part will allow of these wicked meetings and tolerate such abominable sinnes Ecch. Innes SECT 81. The fruit of drunkennesse SVrely this notorious vice hath deuoured more then the sea hath deuoured Gal. 5.21 the sea swalloweth the bodie onely but this both soule and bodie it inflameth the liuer rotteth the lungs dulleth the memorie and breedeth all diseases whatsoeuer had I a deadly enemie would faine ouer-come him truely I could not wish him more harme then that hee were a drunkard I should not neede to make any warre against him for I should soone perswade my selfe that he wold in short space destroy himselfe God made mans soule of a liuing substance but his body fraile and mortall and for the soule he hath appointed spiritual foode for the body temporall and transitorie the first of these shall indure for euer the latter only for a certain limitted time wherefore man must not desire to liue so that the may eate and drinke but so drinke and eate that he may liue but now methinkes that these Epicures greatly deceiue themselues for they eate and drinke that they may die for as hunger dooth drie vp the marrow Eratost benes Cyrenaeus Poe so doth too-much pampering of the flesh consume and ouerthrow the spirits and vital parts for Vinum igni aequalē vim habet saith one wine and fier are both of one force both inflaming both consuming SECT 82 On filthy lust and how it is smoothed and smothered vp in these daies VNbridled lust is also an effect of drunkennesse Hosea 42. verse 11. the Prophet Hosea in his iiii chapter linkes them both together yet many of our Prophets for feare of incurring displeasure will of incurring displeasure will not once name or take notice of them they touch them indeed a little but how verie coldly they glance at them but they wil be sure not to hit them it is a very rude speech wherein any finne is named in particular they beat the bush though they see the bird surely that Chirurgian who mindeth to recouer his patient searcheth the verie bottom of the wound if GOD then saith thou shalt not commit adulterie Exod. 20.14 and if hee meanes as he saith tell then the world plainely O my soule what are they whome God abhorres Eccho Whores SECT 83. To beware of Strumpets MAny are caught through this sweet poyson Diana liues closely in the woods Minerua liues prinily in her colledge Pro. 7.10 11.12 c and Bellona in her tent but Lais that brasen-face shineth at Corinth euen on the top of the high towers I wonder when Venus will haue finished her course she hath dominered ouer other planets she hath been in her Apogaee and in her exaltation this long time yet desire not thou the beautie of the strange woman in thy heart neither let her take thee with thy eye-lids saith Salomon Pro. 6.25 26 for because of the whorish woman a man is brought to a morsell of bread and a woman will hunt for the pretious life Who then saist thou my soule must beware of these inticing strumpets these whorish women Eccho Yee men SECT 84. The Praise of Chastitie THere is neuer a nauie of men sailing out into the world Mat. 8.24 but hath askul of pleasure attending still vpon the puppe which soone will drowne the whole shippe vnlesse they call and cry vpon that skilful Mariner Christ Iesus whome both windes and Seas obey And amongst all the inticing pleasures of sharpe combats of a Christian soule none is more sore then the wars of a chaste minde in that the fight is continuall and the victorie rare and if the walles of chastitie be once battered down there is naught left praise worthy eyther in man or woman for this is shee which is the zeale of grace the staffe of deuotion the marke of the iust and the onely comfort in death when as in the meane space lust is an enemy to the purse a foe to the person a canker to the mind corrosiue to the conscience a weakener of the wit a deadly bane both vnto soule and body so that he shall finde pleasure and delight the path-way vnto perdition he shal finde a wound and dishonour and his reproach shall neuer be put away Pro. 6.33 SECT 85 Swearers and their foolishnesse THe Dogge bites the stone whose will is to bite him that cast it the traytour in heart defaceth the picture of the king when as he cannot come neare his person and the Swearer the drunkards copesmate too by blasphemous oathes teares the name of God who if hee could would raize his essence but hee may not reach it Of all sinnes swearing hath the least pleasure in it and is moste vnprofitable and most heynous and detestable and againe me thinkes that amongst all sinners the Swearer is most foolish who cannot bee contented to sinne secretly but must needes call both God and man to witnesse his impietie how then can hee thinke to escape such a presumptuous fault as this when as hee runnes willingly into sin surely the Lord hath said that hee wil not holde him guiltlesse if he beleeues that there is a God hee must beleeue this to bee true but if hee will sweare by the name of God and
Dyog what though my dyet bee almes bee roots and hearbs what though my drinke bee water my riches pouertie and mine honour onely taunts and scoffs yet shall these as yee terme them crosses breed a discontentment in mee no no. I know my tub to bee more beautifull then Alexanders great pallace neither would I change any iot of my estate for his though hee if he were not Alexander would be Dyogines yet I of I were not Dyogines would not bee Alexander Plut. in vita Alex. for I thinke his so gorgeous an habitation woefull and what saith my soule vnto his so proud and sumptuous a pallace Ecch. Alas SECT 115. The end of affliction IF a man liues contented with his affections they scowre all filth from his soule Act. 14.15 that eternall part for through many troubles and afflictions he must enter into the kingdome of heauen hee that hath crosses must imbrace nay coll and kisse them And then what saith my soule if a mā beares them patiently heare on earth is obtained in heauen through euerie distease Eccho His ease And what throgh euery afflictiō Eccho Sion Psal 87 SECT 116 How carefull God is in afflicting his Children SVrely the loue of God is exceeding large towards mankinde 1. Cor. 10.13 in that he layeth no more afflictions on thē then that they can easily beare he is sparing in cursing but bountifull in blessing hee giueth his wrath by weight but his mercie without measure Amongst all men therfore hee vndoubtedly is blessed on the one side whome no feare troubleth no pensiuenes consumeth no desire of worldly wealth afflicteth and to whome no crosse can seeme intollerable whereby he may be discouraged or despaire and hee likewise is happie on the other side whome no pleasure can proudly puff vp no delight can so mooue vnto mirth and no promotion make him so vaine-glorious whereby hee presumes aboue others or preferres himselfe before them for oftentimes haue I saw and how often I know not the footman hoysted vp into the saddle when as hee that rode before hath now beene glad to lackie after The riches that men gather in time may faile friendes may proue vnkinde and vnconstant hope may deceiue but cōtent can neuer be conquered the contented man kils aduersity if it assault dries vp teares if they flow stayes wrath if it vrge heales woundes if they fester and and lastly wins heauen and heauenly ioyes if it hold on vnto the end and therefore Paul learned in what state so euer hee was in Phil. 4.11 therewith to be content SECT 117. Comforts in generall for such as are in afflictions NOw leauing the Philosophers reasons let vs see my soule how farre the Christian reasoning can comfort vs in induring crosses surely their fruite is verie great first then for by them through Christ we purchase remission of finnes and reconciliation to God the father by them wee are exercised in Godlinesse and for suffering them wee shall haue our reward a reward of inestimable value me thinkes then that afflictions should not make mee dispaire and greue and seeing that Christ Iesus our Captaine hath broke downe the hedge before our eyes I say let it not grieue vs now to follow after all the saints of God his Souldiers all the Prophets and Martyrs haue sounded the bottome and found the depth of all afflictions whatsoeuer feare not then thy footing God plaies the carefull cooke with all his children he giues them sharp Oliues to whet their stomakes and breed their appetites sharp sorrows sowre crosses bitter and brinish troubles because they should come and taste how sweet how good and gracious the Lord is we are punished in this world saith Austin to the end wee should not be damned with the world in the world to come In like maner as a Nurse that to weane her childe from the loue and liking of her milke doth rubbe her tear with aloes with wormewood or with the like bitter thing so our mercifull father who would faine retire vs from the loue of the world and worldly delights vseth to send tribulation vnto vs therein to the intent wee may crie with the childe paw pan vnto the world to the end wee may shun and auoide its intising dugs Againe we reade that Moses striking with his rod the hard rockes brought sorth water Exod. 17.5 6 and the rod of correction falling on the backe of stony-hearted sinners most commonly mollifieth them to contrition and oftentimes bringeth forth a flood of teares to repentance SECT 118. On the same THe stones that were appointed to serue for the glorious temple of Salomon 1. Kings were beaten were hewed and polished with out at the quarry side for that no stroake of hammer might be heard within the temple and Peter tels vs that the Godly are chosen stones to bee placed in the spirituall building of God in heauen where there is no beating no hewing no sorrow no tribulation surely then it is meet for vs here in this life in the hard quarrie of this sinfull world to be cut and polished and made fit for that glorious temple and with all wee ought to bee most glad when we are thus handled Psalme Amos 4.1 for that it is a signe of our election to that most glorious house of Gods eternall mansion Oxen appointed for the slaughter are suffered to feed at their pleasure so are Dauids fat Buls of Basan trees that bring foorth no fruite and are kept for the fier are neuer beaten and the sicke mā that is past all hope of health is suffered by the Phisitian to haue whatsoeuer hee lusteth after when as hee whose health is not despaired cannot haue that liberty graunted SECT 119. We ought to reioice in troubles MEthinks how necessary it is to knowe that all afflictions come from a diuine and iust hand wherefore they cannot be euill or vnwholesome as many account them Indeed crosses are verie troublesom vnto the weaknesse and frailtie of the flesh yet if thou wilt behold their effect thou hast cause enough to bee merrie to bee patient and contented therewith The seafaring man who althogh he be beaten most grieuously with stormes and tost verie dangerously with blustering windes yet remembring the hauen smiles to himselfe and cleareth vp his dull and heauy spirits if he thē reioyceth in the middes of those stormes beholding the hauen a receptacle only for his wearyed body thou rather mayest I think reioyce casting thy eyes on heauen a sweet refreshing shoare for thine afflicted soule It s a most base and crauonish part to grieue for the want of any temporall benefit what shall olde age make me sigh shal pouertie make me mourn shal sickenesse make me dispaire or shal death it selfe make me affraid no no he truely is no man that in this life is not filled with miseries hee is no Christian that cannot bear them troubles are but flea-bitings but alas wee vnskilfull worldlings know not
their effect Tell me then my soule what that soule shall obteine in heauen which suffers crosses patiētly here on earth tell me my soule what shal there be cast vpon her Ecch. Honour SECT 120 The reward of such as are patient in troubles ANd what can bee a greater dignitie then to be cloathed with the brightnesse of GOD then to be indued with immortalitie and what can be a greater grace or an higher felicitie to any soule then to see God face to face for his face is the fulnesse of all beatitude to see him that made both heauen and earth to see him that made thy seife to see him that redeemed thee and glorified thee for in seeing him thou shalt possesse him in possessing him thou shalt loue him in louing him thou shalt praise him for hee is the inheritance of his people he is the possession of their felicitie their reward their crowne of glorie in him our soules shall finde all wisdome all beautie all riches all delight all goodnesse whatsoeuer whatsoeuer deserueth loue or admiration or worketh pleasure and contentation Briefly in this kingdome there shall bee ioy without sadnesse health without sicknesse life without labour light without darkenes felicity without abatement all goodnesse without any euill loe thus shal he be blessed that patiently indureth crosses troubles and afflictions their youth florisheth and neuer waxeth olde life that knoweth no end beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioy that neuer ceaseth a song of gladnesse that neuer endeth there shal we sing reioice for euer happie are they Psal 83. saith Dauid that liue in thy house for they shall praise thee eternally there shall we sing vnto that blessed Trinitie God the Father God the sonne and God the holy Ghost we shall sing and cry Aleiluia Aleiluiah world without end Awake now my soule rouse vp thy selfe and arise call to thy friends and companions that wee may all goe together and heare the spirituall talke betweene Christ and his poore afflicted members make hast my soule for I heare the comfortable speeches of my redeemer sounding in my eares alreadie A DIALOGVE BETWEENE CHRIST and his Church afflicted by which wee may easily see what Christ doth require of those that suffer persecution for his name-sake and how they ought to behaue themselues in afflictions Christus IN mee yee shall haue peace Iohn 16.33 in the world ye shal haue affliction but bee of good comfort I haue ouercome the world Ecclesia afflicta Lord increase our faith Luke 17.5 Chr. Come vnto me all ye that are wearie and laden Matt. 11.28 and I will ease you Eccl. Master to whom shall we goe to els Iohn 6.68 thou hast the words of eternall life Christ Follow me Mat. 4.19 Eccles Master I will follow thee whithersoeuer thou goest Mat. 8.19 Christ I am the good Shepheard Iohn 10.11 Eccles We were as the good sheep going astray 1 Pet. 2.25 but are now returned to the Shepheard and bishop of our soules Christ I am the light of the world Iohn 8.12 Eccles Lord lighten my eyes least they behold death Christ I am the way Iohn 14.6 Eccles Shew vs the way of thy truth Ps 119.33 teach mee O Lord the way of thy statutes and I will keepe it vnto the end Chr Blessed are ye that weep now Luke 6.21 Eccles The Lord shall wipe clean away all teares from our eyes Reuel 21. Christ Blessed are yee when men hate you Luke 6.22 Eccles If I should please men I were not the seruant of Christ Gal. 1.10 Christ Blessed are the pure in Mat. 5.8 heart for they shall see God Eccles Create in me a new heart O Lord. Psalme 50. Christ Blessed are they which suffer persecution for righteousnesse sake Mat. 5.10 for theirs is the kingdome of heauen Eccles I suffer all thinges for the elects sake 2. Ti. 2.10 Christ Lay vp treasures for your selues in heauen Mat. 6.20 Eccl. Our conuersation is in heauē Phil. 3.20 Christ Wo be to you when all men speake well of you Luke 6.26 Eccles Wee ought rather to obey God then men Act. 5.20 Christ Reioice and be glad for great is your reward in heauen Mat. 5.12 Eccl There is laid vp for mee the crown of righteousnes 2. Tim. 4.8 which the Lord shall giue me at that day Christ My sheepe heare my voice Iohn 10.27 Eccl If an angel of heauen preach vnto vs any other gospell Gal. 1.8 let him be accursed Christ I came not to cal the righteous but sinners to repentance Mat. 9.13 Eccles This is a true saving 1. Tim. 1.15 This is a true saving and by all means worthy to be receiued that Christ Iesus came into the world to saue sinners of whome I am the chiefe Christ If any man will follow me Mat. 16.24 let him forsake himselfe and take vp his Crosse and follow me Eccles I am able to do all things through Christ Phil. 4.13 which strengthneth me Christ He that beleeueth in mee shall neuer die Ioh. 11.26 Eccles I beleeue that thou art Christ the sonne of the liuing God Iohn ib. Christ Whosoeuer shall humble himselfe as a little childe Mat. 18 4. the same is the greatest in the kingdome of heauen Eccles Wee are vnprofitable sernants Luke 17.10 wee haue done but that which was our duetie to doe Iohn 6.32 Christ My father giueth you the true bread from heauen Eccles Lord euermore giue vs this bread John 6.34 Christ Whosoeuer drinketh of the water that I shall giue him Iohn 4.14 shall neuer be more a thirst Eccles Sir giue me of that water that I may not thirst Iohn 4.15 Christ Feare not my little flocke Luke 12.32 Eccles O Lord in thee haue I trusted let me neuer bee confounded Christ Pray for them that hurt you and persecute you Mat. 5.44 Eccles Lord lay not this sinne to their charge Act. 7 60 Christ Hee that loueth father or Mother more then hee loueth me Mat. 7.37 is not worthy of me Eccles When my Father and my Mother forsooke me Psal 27.10 thou Lord tookest me vp Christ I came not to send peace but the sword Mat. 10.34 Eceles Who shal seperate vs from the loue of Christ Rom. 8.35 shall tribulation or anguish or persecution or famine or nakednesse or perill or sword c. Christ Ye shall weepe and mourn but your sorrow shall be turned into ioy Iohn 16.20 Eccles I account that the afflictions of this present life are not worthy of the glorie Rom. 1.18 that shall bee shewed vnto vs. Christ Where I am John 12.26 there shall also my seruant be Eccles I desire to bee loosed Phil. 1.23 and to be with Christ Christ Hee that loueth his life shall loose