after he was stark dead buried and stanke again Yet as unlikely improbable and impossible as they seemed to be yet they came to pass and God did not break his promise nor disappoint the hopes of such as had the wit and grace to confide in him no more will he in this case which is by far the easier to be performed And what though carnall mindes like that Noble-man who was trodden to death in the gate of Samaria for his incredulity will not believe yet truth is truth as well when it is not acknowledged as when it is And I wish men would take heed of unbelief and giving God the lie for as there is nothing he so abhors as that his own houshold servants should not dare to trust him as we may see in that example of the Noble man 2 Kings 7. 17 24. likewise in those Israelites Psal. 78. when they said Can God furnish a table in the Wilderness He smote the Rock that the waters gushed out and the streams overflowed but can be give bread also Can he provide flesh for his people Yes he could and did it to their small comfort that made the exception For because they believed not in God and trusted not in his salvation the fire of the Lord burnt among them and consumed them He gave them flesh even quailes in his wrath until they were choaked Psal. 78. 10 to 38. and Numb. 11. 33 34. But admit God should not answer thy greedy desire in multiplying thy estate yet if he do that which is better for thee viz. give thee a competency together with a more contented minde then now thou hast or ever wouldst have wert thou as rich as Crassus would it be ever the worse or hadst thou any cause to complain no but greatly to rejoyce as I have shewn in the foregoing part Wherefore trust God with Abraham who above hope believed under hope Rom. 4. 18 to 22. For Faith is to God as Bathsheba was to Solomon so in favour that the King will deny her nothing that good is This is the second means which God hath appointed for the improvement of our outward estates or the second step to riches and all outward prosperity viz. bounty and liberality to the poor CHAP. XXXI THe third and fourth are thankfulness and humility which are no way inferiour to the former Thankfulness and humility are the only means to enrich us with Gods blessings but pride and unthankfulness is the only way to make God withdraw and take from us both himself and his blessings Because the King of Assyria said By the power of mine arme have I done it and by my wisdom for I am prudent therefore saith the Lord I have removed the borders of the people and have spoiled their treasures and have pulled down the Inhabitants like a valiant man Isay 10. 13. AEsops Crow not content with her own likenesse borrowed a feather of every bird and she became so proud that she scorned them all which the birds observing they came and pluckt each one their feather back and so left her naked even so does God deal with all proud and ingrateful persons There is nothing more pleasing to God nor profitable to us both for the procuring of the good we want or continuing the good we have then humility and thankfulness Yea to the humble and thankful soul nothing shall be wanting God will sowe there and there only plenty of his blessings where he is sure to reap plenty of thanks and service but who will sowe those barren sands where they are sure not only to be without all hope of a good harvest but are sure to lose both their seed and labour Yet fools as we are we forfeit many of Gods favours for not paying that easie quit-rent of thankfulness Ingratitude forfeits mercies as Merchants do all to the King by not paying of custome Because Pharaoh saith The River is mine own therefore God saith I will dry up the River Ezek. 29. 3 to 13. Isaiah 19. 5 6. Deut. 11. 9 10. Tamberlain having overcome Bajazet he asked him whether he had ever given God thanks for making him so great an Emperour he confest ingenuously he had never thought of it to whom Tamberlain replyed that it was no marvel so ingrateful a man should be made such a spectacle of misery When the people sought themselves only and how to have their houses ceiled and sumptuous neglecting the house of God and his honour thus it fared with them Ye have sowen much and have reaped little and he that earneth wages carneth wages to put it into a bag with holes Ye looked for much and lo it came to little and when ye brought it home I did blow upon it I called for a drought upon the land and upon all that it bringeth forth and upon all the labour of the hands c. Again when they sought Gods glory and were thankful mark the difference even from this very day will I bless you saith God Hag. 1. 4. to 12 2 18 19. He that is unthankful for a little is worthy of nothing whereas thanks for one good turn is the best introduction to another Holy David was a man after Gods own heart and therefore he ever mixeth with his prayers praises Bless the Lord ô my soul sayes he and forget not all his benefits Psal. 103. 2. And being of a publick spirit he discovers the secrets of this skill as when he saith Let the people praise thee ô God let all the people praise thee then shall the earth bring forth her increase and God even our God shall give us his blessing Psal. 67. 5 6 7. Wherefore be not like the Swine that feeds upon the Acorns without ever looking to the Oake from whence they fall Or the Horse that drinks of the Brook and never thinks of the Spring Yea since God is the fountain from which all our enjoyments flow let this be our continual determination He hath given us all the grace good and happiness we have and we will give him all the possible thanks and honour we can Yea teach us ô Lord to receive the benefit of thy merciful favour and to return thee the thanks and the glory And the like of Humility Blessed are the meek saith our Saviour for they shall inherit the earth Matth. 5. 5. The reward of humility and the fear of God is riches and honour and life Prov. 22 4. If there be a hollow in a valley lower then another thither the waters gather And the more lowly we are in our own eyes the more lovely we are in Gods the more despicable in our selves the more acceptable in him as is seen in the example of the Publican Luke 18. 13 14. And the Prodigal Luke 15. 18 19 c. Nor can any thing make us more acceptable to God then the conscience of our own unworthiness when with Jacob we can say O Lord I am not worthy of the least of all the
then God but he makes it his god shrines it in his coffer yea in his breast and sacrificeth his heart to it he puts his trust and placeth his confidence in his riches makes it his hope attributing and ascribing all his successes thereunto which is to deny God that is above as we may plainly see Job 31. 24 28. Nor ought covetous men to be admitted into Christian society We have a great charge to separate from the covetous Eat not with him sayes the Apostle 1 Cor. 5. 11. and also wise Solomon Prov. 23. 7. Covetousness is flat idolatry which makes it out of measure sinful and more hanious then any other sin as appears Col. 3. 5. Ephes. 5. 5. Job 31. 24 28. Jer. 17. 5. 1 Tim. 6. 9 10. Fornication is a foul sin but nothing to this that pollutes the body but covetousness defileth the soul and the like of other sins Yea it is such a sordid and damnable sin that it ought not once to be named among Christians but with detestation Ephes. 5. 3. It is a sound Conclusion in Divinity That is our God which we love best and esteem most as gold is the covetous mans god and bellychear the voluptuous mans god and honor the ambitious mans god and for these they will do more then they will for God Yea all wicked men make the devil their god for why does Saint Paul call the devil the god of this world but because wordly men do believe him trust him and obey him above God and against God and do love his wayes and commandments better then the wayes and laws of God We all say that we serve the Lord but as the Psalmist speaks other Lords rule us and not the Lord of heaven and earth The covetous Mammonist does insatiably thirst after riches placing all his joyes hopes and delights thereon does he not then make them his God yea God sayes lend clothe feed harbor The devil and Mammon say take gather extort oppress spoil whether of these are our gods but they that are most obeyed Know ye not saith Saint Paul that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey Rom. 6. 16. the case is plain enough that every wilful sinner makes the devil his god he cannot deny it I wish men would well waigh it The goods of a worldling are his gods Ye have taken away my gods says Micha and what have I more to lose Jud. 18. 24. He makes Idols of his coyn as the Egyptians did of their treasure They have turned the truth of God into a lye and worshipped and served the creature forsaking the Creator which is blessed for ever Amen Rom. 1. 25. The greedy Wolfe Mole or Muckworm who had rather be damned then damnified hath his Mammon in the place of God loving it with all his heart with all his soul with all his minde making gold his hope and saying to the wedge of gold Thou art my confidence and yet of all men alive he is least contented when he hath his hearts desire yea more then he knows what to do withall the issue of a secret curse For in outward appearance they are as happy as the world can make them they have large possessions goodly houses beautiful spouses hopeful children full purses yet their life is never the sweeter nor their hearts ever the lighter nor their meales the heartier nor their nights the quieter nor their cares the fewer yea none more full of complaints among men Oh cursed Ciatifs how does the devil bewitch them Generally the poorer the merryer because having food and raiment they are therewith content 1 Tim. 6. 8. They obey the rule Heb. 13 5. and God gives his blessing But for those that make gold their god how should not God either deny them riches or deny his blessing upon them and instead thereof blast his blessings with a curse and give them their riches in wrath so that they had better be without them If we put our trust and confidence in God he hath promised not to fail nor forsake us Heb. 13 5. But this is the man that took not God for his strength but trusted unto the multitude of his riches and put his strength in his malice Psal. 52. 7. Yea he saith in his heart God hath forgotten he hideth away his face and will never see Psal. 10. 11. He puts his certain trust in uncertain riches 1 Tim. 6. 17. And not for want of ignorance for to trust to God and not to any creature or carnal policy is the greatest safty A lesson yet to be learned of many that do in a good measure trust in God which this muckworme not so much as minds But shall we trust God with our jewels our souls and not with the box Mat. 6. 30 Take we heed lest whiles he doth grant us that wherein we do not trust him worldly riches he take away that wherein we do trust him everlasting joy and happiness Fiftly and lastly let a graceless and ingrateful cormorant an unmerciful miser have never so much he neither intends to glorifie God nor do good to others with his riches he will not change a peece without profit scarse let another light a torch at his candle He will not lose a groat to gain a mans life nor speak a sillable for God were it to save a soul And God cares for none that care for none but themselves making themselves the center of all their actions and aimes Whereas he is abundantly bountiful to publike spirits that aime at his glory and others good And so ye have the Reasons the Uses for the present and in this place shall be onely CHAP. XV Three 1. Of Information 2. Of Exhortation 3. Of Consolation ANd of these but a word First for Information let the premisses teach us this lesson That whatsoever is given to any one if Christ and a sanctified use thereof be not given withall it can be no good thing to him Did the stalled Ox know that his Master fatted him for the slaughter he would not think his great plenty an argument of his masters greater love to him The Physician setteth that sick person have what he will of whose recovery he despaireth but he restraineth him of many things of whom he hath hope We use to clip and cut shorter the feathers of Birds or other fowle when they begin to flye too high or too far So does God diminish the riches and honors of his children and makes our condition so various that we may not pass our bounds or glory too much in these transitory things As if we well observe it First some have the world and not God as Nabal who possessed a world of wealth not a dram of grace or comfort Secondly some have God and not the world as Lazarus his heart was full of grace and divine comfort whiles his body lacked crumbes Thirdly some have neither God nor the world nothing but misery
he cares not what the people say so his baggs be full He drowns the noise of the peoples curses with the musick of his money as the Italians in a great thunder ringe their bells shoot off their Canons Nor hath pride so great power over him as covetousness He is not like Simon in Lucian who having got a little wealth changed his name from Simon to Simonides for that there were so many beggers of his kin and set the house on fire wherin he was born because no body should point at it Nevertheless though he prefers gaine before an honest reputation yet the word of God informs us that gain got with an ill name is great loss and certainly that man cannot be sparing in any thing that is commendable who is prodigal of his reputation But herein lies the difference gracious and tender hearts are galled with that which the carnally-minded slight and make nothing of Secondly they are not wise enough to know what a singular blessing it is to have a name spotless a report unreprovable and a fame for honesty and goodness as it fared with Joseph and Ruth and David and Samuel and Ester and Solomon and our Saviour and Cornelius and those worthies mentioned in the eleventh to the Hebrews who all obtained a good report which proceeds of the Lord and is bestowed as a great blessing upon such as he will honor Gen. 39. 21. Zeph. 3. 19 20. Act. 10. 22. Rom. 16. 19. Ruth 2. and 3. Chapters which makes wise Solomon say that a good name is better then a good ointment and to be chosen above great riches Prov. 22. 1. I know well that this miserly muckworm this for did pinchgut the very basest of creatures that look upwards does keep up his credit with some base ignoble persons some blind Moales like himself as being able to discern nothing but the barke or dregs of things For they account of men as we do of baggs of money prize them best that weigh heaviest and measure out their love and respect by the Subsidy Book for onely by their wealth they value themselves and onely by their wealth as Camels by their burthens be they valued If he have goods enough he both thinks himself and others think him good enough they think he is best that hath most and repute him most worthy that is most wealthy and naught is he be needy accounting poverty the greatest dishonesty Yea as if credit and reputation were onely intailed on the rich credit grows just as fast as wealth here in the City and in the country reputation is measured by the Aker and the words weigh according to the purse But others that are able to distinguish between good and evil know that either these are fools or Solomon was not wise Nor does he think himself more honorable then wise and good men think him base And certainly if such muckworms were as odious to the rest as they are to me they would appear in the street like Owls in the day time with whom no honest man would converse And why should I prefer him before a piece of copper that prefers a piece of gold before his Maker God commanded in the old Law that whatsoever did go with his breast upon the ground should be abomination to us how much more should we abominate the man who is indued with reason and a soul that hath glued his heart and soul unto a piece of earth But of this enough CHAP. XVII NInthly the next is That as the unmerciful Miser is all for sparing so his heir shall be all for wasting He lives poorly and penuriously all his life that he may dye rich He walks in a shaddow saith the Psalmist and disquieteth himself in vain heaping up riches not knowing who shall gather them Psal. 39. 6. As he hath reapt that which another sowed so another shall thrash that which he hath reaped He hordes up not knowing who shall injoy it and commonly they injoy it who lay it out as fast He takes onely the bitter and leaves the sweet for others perhaps those that wish him hanged upon condition they had his means the sooner Or possible it is he may have children which if he have he loves them so much better then himself that he will voluntarily be miserable here and hereafter that they may be happy He is willing to go in a thred-bare coat to starve his body lose his credit wound his conscience torment his heart and minde with fears and cares yea he can finde in his heart to damne his own soul and go to hell that he may raise his house leave his heir a great estate as thinking his house and habitation shall continue for ever even from generation to generation and call their lands by his name as the Psalmist shews Psalm 49. 11. He is careful to provide his children portions while he provides no portion of comfort for his own welfare either here or hereafter He provides for his childrens bodies not for their souls to shew that he begat not their souls but their bodies He leaves a fair estate for the worser part nothing for the estate of the better part He desires to leave his children great rather then good and is more ambitious to have his sons Lords on earth then Kings in heaven But as he that provides not for their temporal estate is worse then an infidel 1 Tim. 5. 8. So he that provides not for their eternal estate is little better then a devil which yet is the cace of nine parts of the parents throughout the Land But observe how his children requite him again and how God requites him in his children for commonly they are such as never give him thanks nor in the least lament his loss perhaps they mourn at his funeral yet not for that he is dead but because he died no sooner Nor is it any rare thing for men to mourn for him dead whom they would by no means have still to be alive Yea for the most part it is but a fashionable sorrow which the son makes shew of at his fathers death as having many a day wisht for that hour A sorrow in shew onely like that of Jacobs sons when they had sold their brother Joseph who profest a great deal of grief for his loss when inwardly they rejoyced Have ye not heard of a prodigal young heir that incouraged his companions with come let us drink revel throw the house out at windows the man in Scarlet will pay for all meaning his father who was a Judge but he adjudged the patrimony from him to one of his yonger sons more obedient And good reason he had for it for to give riches to the ryotous is all one as to pour precious liquor into a seeve that will hold no liquid substance which occasioned the Rhodians and Lydians to enact several laws that those sons which followed not their fathers in their vertues but lived viciously should be disinherited and their
coelestial and eternal As what is the reason that there are few rich men that will not rather offend the Divine Majesty then the Temporal Authority and few poor men that resemble not the poor Swedes in their serving of God who always break the Sabbath saying it is only for rich men and Gentlemen that have means to keep that day yea that almost all men rich and poor are for matter of Religion like Sir John Kennede who in chusing of his wife would have her well born and educated fair rich wise kind with the like accomodations but quite forgot to wish her good and vertous and was accordingly blest in his choise as King James who made many such Matches used the matter the main reason of all is men beleeve not a God or a day of judgemert Whence it is that amongst all the desired priviledges of this life men commonly leave out holinesse which sufficiently argues their infidelity which in these times is much propagated and strengthened for the plurality of faiths among many hath brought a nullity of faith in the most Worldly minds mind nothing but worldly things their busines is thought upon not God nor their salvation for they make that no part of their business their business gives them no leave or leisure to think of their consciences nor do they go to Church to serve God but the State which they use not as a means to save their souls but charges There is no Religion in them but the love of money most men have their souls as it were wrapt up in the port-mantua of their sences and to them all spiritual coelestial and eternal things seem incredible because they are invisible Machiavil thought all piety and religion to be nothing but policy Pharoah imputed mens worshiping of God to idleness They be idle saith he therefore they cry let us go offer sacrifice unto our God Exod. 5. 8. It is a foolish thing saith Cato to hope for life by anothers death Seneca jeered the Jews for casting away a seventh part of their time upon a weekly Sabbath and of their minds are the most among us if they would speak out their thoughts Let the word or Minister tell them that prefer profit before honesty that godliness is great gain as having the promises of this life and of that which is to come yet their conclusion is they cannot live unless they deceive they cannot please unless they flatter they cannot be beleeved unless they swear as Demetrius thought he should beg unless he might sell Images Act. 19. 27. Nothing will sink into their heads that cannot be seen with their eys or felt with their fingers We hate the Turks for selling Christians for slaves what do we think of those Christians that sell themselves and how odious are they the poorest cheat's soul if ever he be saved cost Christs precious blood yet half a crown yea six pence sometimes will make him sell it by forswearing himself CHAP. XXI SEcondly another reason is if a covetous man do repent he must restore what he hath wrongfully gotten which perhaps may amount to half or it may be three parts of his Estate at a clap which to him is as hard and harsh an injunction as that of God to Abraham Gen. 22. 2. Sacrifise thy son thine only son Isaac Or as that of our Saviours to the young man Luk. 18. 22. Sell all that ever thou hast and distribute unto the poor And is there any hope of his yeelding No Covetousness is idolatry Eph. 5. 5. Col. 3. 5. And Gold is the covetous mans god and will he part with his God a certainty for an uncertainty No a godly man is content to be poor in outward things because his purchase is all inward but nothing except the assurance of heavenly things can make us willing to part with earthly things neither can he contemn this life that knows not the other and so long as he keeps the weapon evil-gotten goods in his wound and resolves not to pluck it out by restoring how is it possible he should be cured Besides as there are no colours so contrary as white and black no elements so disagreeing as fire and water so there is nothing so opposit to grace and conversion as covetousness and as nothing so alienates a mans love from his vertuous spouse as his inordinate affection to a filthy strumpet so nothing does so far separate and diminish a mans love to God and heavenly things as our inordinate affection to the world and earthly things yea there is an absolute contrariety between the love of God and the love of money no servant saith our Saviour can serve two masters for either he shall hate the one and love the other or else he shall leane to the one and despise the other ye cannot serve God and riches Luk. 16. 13. Here we see there is an absolute impossibility and in the fourteenth Chapter and elsewhere we have examples to confirm it All those that doted upon purchases and farms and oxen and wives with one consent made light of it when they were bid to the Lords Supper Luk. 14 15. to 23. The Gadarenes that so highly prised their hoggs would not admit Christ within their borders Luk. 8. Judas that was covetous and loved money could not love his Master and therefore sold him When Demas began to imbrace this present world he soon forsook Paul and his soul-saving Sermons 2 Tim 4. 10. and how should it be otherwise with these Misers for they love and serve Mammon they put their trust and place their confidence in their riches they make gold their hope they set their hearts upon it and do homage thereunto attributing and ascribing all their successes thereunto which is to deny the God that is above as we may plainly see Iob 31. 24 28. and as for his love and regard to the Word of God I will referre it to his own conscience to determine whether he finds any more taste in it then in the white of an egge yea whether it be not as distastfull to him as dead beer after a banquet of sweet-meats Nor is it only distastfull to his palat for his affections being but a little luke-warm water it makes his religion even stomack-sick Let him go to the Assemblies which he does more for fear of the Law then for love of the Gospel and more out of custome then conscience as Cain offered his sacrifice and so will God accept of it he sits down as it were at Table but he hath no stomack to eat his ears are at Church but his heart is at home and though he hear the Ministers words yet he resolveth not to do them for his heart goes after his covetousnes as the Lord tells Ezekiel touching his Auditors Ezek. 33. 30. to 33. And as is his hearing such is his praying for that also is to serve his own turn he may afford God his voice but his heart is rooted and rivited to the earth
and opulency go to hell When we are judged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11. 32. Riches do so puff up some men that they even think it a discredit to their great Worships to worship God Nothing feeds pride nor keeps off repentance so much as prosperous advantage The Prodigal never thought of his father till he wanted husks We serve God as our servants serve us of whom many have too good clothes others too much wages or are too full fed to do work As a woman finding that her hen laid her every day an egg for all she was very lean had a conceit that if she were fat and lusty she would lay twice a day whereupon she fed and cram'd her thoroughly but in a short space she became so fat that contrary to her expectation she left laying altogether Who so nourisheth his servant daintily from his childhood shall after finde him stubbron Prov. 29. 21. Sixtly they fix their affections upon heavenly riches and not upon the temporary and transitory riches of this world because in sicknesse when they stand in the greatest need of all they will not do them the least good Your gold will not bribe a disease your bags will not keep your head from aking or your joynts from the Gout a loathing stomach makes no difference between an earthen dish and one of silver Riches can no more put off the stone or asswage grief or thrust out cares or purchase grace or suspend death or prevent hell or bribe the Devil then a sattin sleeve can heal a broken arm Indeed the foolish Prior in Melancthon rolled his hands up and down in a bason full of Angels thinking by this means to cure his Gout but it would not do Yea thou that placest thy happinesse and puttest thy confidence in a little white and red earth and dotest so upon the world tell me When the hand of God hath never so little touched thee what good thy great wealth will do thee Therefore ô vain desires and impotent contentments of men that place their happinesse in these things will not this your fair Herodias appear as a stigmatized Gipsie Will not all the toil and cost you haue been at to get riches appear as ridiculous as if a countryman should anoint his axle-tree with Amber-greece or as if a travaller should liquour his boots with Balsamum Yea your wealth will not only not save you from evils but help to make you more miserable and not only here but hereafter Psal. 49. 6 7 8. Why then do you set so high a price upon them and so shamefully undervalue the riches of the minde which will much mitigate your grief and increase your comfort in what condition soever you are But Seventhly they little set by the wealth of this world because their riches may soon leave them When with the Spider we have exhausted our very bowels to contrive a slender web of an uncertain inheritance one puff of winde and blast blown upon it by the Almighty carries all away What sayes Solomon Prov. 23. Cease from thy wisdome wilt thou cast thine eyes upon that which is nothing for riches taketh her to her wings as an Eagle and flyeth away Verse 4 5. and Jer. 17. 11. Isaiah 33. 1. Prov. 12. 27. Yea all riches are uncertain but those that are evil gotten are most uncertain as examples of all ages witnesse The first of these was verified in Job who lived to see himself poor to a Proverb and fell from the want of all misery to the misery of all wants And Dionysius who fell from a Tyrant over men to be a Tutor ever boyes and so to get his living And Perses son and heir who was fain to learn an Occupation the Black-smiths trade to relieve his necessity And Henry the Fourth that victorious Emperour who after he had fought two and fifty pitcht Battails became a Petitioner for a Prebendary to maintain him in his old age And Geliner that potent King of the Vandals was so low brought that he intreated his friend to send him a harp a spunge and a loaf of bread an Harp to consort with his misery a sponge to dry up his tears and a loaf of bread to satisfie his hunger Yea how many have we known in this City reputed very rich yet have broken for thousands There are innumerable wayes to become poor a fire a thief a false servant suretiship trusting of bad customers an unfaithful factor a Pyrate an unskilful Pilate Godwines sands a cross gale a wind and many the like hath brought millions of rich men to poverty And yet this is the only winde that blows up the Words bladder You see little children what pains they take to rake and scrape snow together to make a snow-ball right so it fares with them that scrape together the treasure of this world they have but a snow-bal of it for so soon as the Sun shineth and God breatheth upon it by and by it commeth to nothing And as riches well gotten are uncertain so those that are evil gotten are not seldome lost with shame As how many of our over-reachers have over-reached themselves so far either by perjury forgery receiving of stoln goods or the like that they have left either their bodies hanging between heaven and earth or their ears upon the pillory and died in prison so that the safest way to praise a covetous miser is when he is dead But CHAP. XXVII EIghthly to this may be added that if riches should not leave us and be taken away as they were from Job yet of necessity we must ere long leave and be taken from them as the rich man in the Gospel was from his substance and wealth Nor do we know now soon for so soon as a man is born he hastens as fast to his end as the Arrow to the mark each day is another march towards death and that little time of stay is full of misery and trouble and therefore it 's fitly called a passage a shadow a span a tale a vapour a cloud a bubble in the water It is like a candle in the winde soon blown out like a spark in the water soon extinguished like a thin Air soon expired like a little snow in the sun soon melted It is like a pilgrimage in which is uncertainty a flower in which is mutability a house of clay in which is misery a Weavers shuttle in which is volubility a Shepherds tent in which is variety to a ship on the sea in which is celerity to smoke which is vanity to a thought whereof we have a thousand in a day to a dream of which we have many in a night to vanity which is nothing in it self and to nothing which hath no being in the world And which is further considerable the young may die as soon as the old Yea more die in the spring and summer of their years then do live to their autumn