the soules of men lie hath inuented many baites to catch them if hee cannot take them through pleasure hee baiteth beautie on his hooke if not through beautie honour if not through honour riches if not with riches some vanitie else if one wil not serue he vseth some other meanes so that if possibly he may he will draw them into his net vnlesse they swim swiftlie vnder that rocke Christ Iesus whereon the diuell is sure to breake his tackling so that by his suggestions one while wee burne in the heat of Desire another while we are rauished with the thought of reuenge another while inraged with the desire of dignitie so that wee are neuer out owne vntill we leaue all vntill wee leaue the world Eccles 11.8 And what though a man saith Salomon liues many yeares and in them all reioyce yet hee must remember the daies of darkenes for they are many well then let men like resty Iades take the bit in their mouthes at libertie let them refresh their soules with vanities let them delight in dignities let them possesse heaps of riches let them liue pleasantly let them fare daintily let them drinke lustilie let thē lodge softlie but yet withall let them know that God at length will curbe them in that they must al appeare before the iudgement seate of his Maiestie Eccles 12. ◠remember then thy creator in the dayes of thy youth for all this is but vanitie if Salomon had beene a foole who was the wisest of all men thou mightest then haue accused him of follie or if Salomon had not tasted these vanities who tasted them al to their full thou mightest then haue condemned him of ignorance in not knowing their swetnesse if then thou canst neither reproue his wisdome nor yet reprehend his experiēce why wilt thou not yeeld that all is vanity SECT 12. A Meditation on Christ who is the true light O Thou bright morning star oh thou bright morning Sunne and sonne of God by thine arising wee wretched sinners Prognosticate that the threatning clouds of thy fathers anger shall flee away the weather shall bee cleare and calme the ayre sweet and wholsome if so be that wee beleeue in thee and desire to be lightned by thy word Psal 119 105. for thy word O Lord is a Lanthorne vnto my feete and a light vnto my pathes Thou hast giuen vs this world for a walke and thy word for a guide so that wee may easily without stumbling and falling recouer the period of our iourney recouer our iourneys end for when thy word goeth forth saith Dauid it giueth light vnderstanding euen vnto the simple this is that light thē wherby we must walk this is that light which must guide our feete and vnlesse we walke by this light wee may soone fall into confusion for heere in one place lieth whole quagmires of sinne in another blockes of error and ignorance in the third the slipperie yee of deceitfull vanities of vaine delights and without thy light O Christ who art the true light and the light of thy word and Gospell we may soone sticke in these quagmires we may soon slide and fall downe on this yee Direct then O Lord our pathes that wee fall not who art the true light and lampe of the world SECT 13. The vanitie of worldly things DAme Nature yea one better then nature euen God himselfe hath put a diuision betweene man and beaste yet man by all meanes striues to become a baast to damme vp the course of nature nay rather to crosse the wil of God and is not this strange that men should be so swinish strange it is indeed yet not so strange as true when as they liue and dy in sensuality Men while they liue here in this transitorie world should so delight in the book of God that they may leaue the name of a good man I meane the name of a good Christian behinde them when they are dead and if wee leaue that it is all we can leaue nay it is the greatest of all other things that may be left behinde and no man wil no man can expect more at our hands but he that doth not leaue this behind him when he is dead carrying it about with him while hee is aliue surly is no man but a monster whose estate is farre worse then the dogges the toades or any other filthy creature Amongst the Catalogue of the wise mās fooles the follie of one haue I moste deepely sounded let him therefore beare home the bell that is he who namely esteemes the world which esteemeth no man and maketh no reckoning of GOD who so greatly regardeth all men what folly can bee greater then this seeing that the world is like vnto an hostesse with whom when a poore trauailer hath spent all the money in his purse she turneth him out of her doores and there with all telling him that shee is wearie of such trouble-houses so when a man hath spent all time so pretious heere in this world he must at last depart out of it hee must away hee must vanish for that he heretofore did not forsake the world the world wil now forsake him what thinkest thou my soule will the world doe at length by flattering vs now with delights and with pleasures by feasting vs Ecch. Sting vs. SECT 14. The miserable estate of the voluptuous worldling TRue it is that when a man doth not bridle his affections they carrie him headlong vnto all licentious liuing which causeth him to iudge not according vnto reason but according vnto sence and where men haue such a libertie to offend how sweet is sinne vnto the flesh so that there is no difference between men and beasts saue that men do exceed beasts in beastlinesse and sensualitie oftentimes as I haue breathed I haue thought with my selfe what could be most like vnto mans breath and nothing could I finde so fit to be compared vnto it as pleasure as pleasing beastlinesse which vanisheth away so soone as it is seene I would then that men would cheare vp their lowring melancholike spirits with the sweete harmony of the Gospell of Iesus Christ and awaken their drowsie soules with the alarum of resolution vnto Godlinesse for they must knowe that there is no greater shame then for a man to bee resolute in worldlie actions yet wauering doubtfull in the chiefe points of their saluation SECT 15. To bee constant in the Lords seruice and examples thereof SVrely Paul was constant yea and resolute too in the points of his saluation for he doth incourage and stirre vp others 1. Tim. 6. to doe the like fight the good fight of faith saith he O noble Souldidier O famous conquerer mee thinkes no man should refuse to drawe the sword of the spirit a-against his most deadly enemies the world the flesh and the diuel and seeing that against these three tyrannicall persecutors al those that would bee accounted good Christians dayly warre so
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
THE Diuine Eccho OR Resounding voice from heauen moralized betwixt a Christian and his soule with short and effectuall directions how to liue and die well Whereby the effects of vertue and the defects of vice mercy with miserie heauenly felicitie with worldly vanity the ioyes of heauen with the torments of hell are familiarly expressed Diuided into Prayers and Meditations for the ease and benefit of euerie Christian. The first part by Iohn Swift Psal 27.9 My heart talked of thee O Lord seeke ye my face LONDON Printed for R. Bonion and are to be sold at his Shop in Paules Church-yard at the Flower de Luce. 1612. TO THE RIGHT Worshipfull Sir EDMVND MORGAINE Knight deputie Gouernour of the famous Towne of Garrison of Portesmouth and the I le of Porsee and to the Worshipful Master IOHN BRVEN Esquire my especiall fauourers all health and happinesse RIght Worshipful if your fauorable eyes may vout safe to read what my spare houres haue brought forth thogh smal in shew yet great in substance I hūbly intreate you to be my protection and thought it be but as a little streame in respect of the whole Ocean of godly books that are gone before yet therein when your leasure best serues you you may refresh and comfort your selfe vnto a farther backing on of your worships godly vertuos and religious liues Psal 12.7 The word of God saith the Prophet Dauid is pure Mat. 24.12 euen as siluer which from the earth is tried and purified seuen times in the fier which word plainelie and plentifully telleth vs that iniquitie shall abound in the latter daies 1. Thes 5.3 how then should I crosse my lips crie hush or peace seeing that if Gods booke be true while men cry peace peace sudden destruction shall fall vpon them Mar. 12.30 The rather therefore I thought good to set foorth to the view of the world this my Diuine Eccho whereby the godly may bee comforted and the wicked conuerted I haue named it the Diuine Eccho for that as your worships may see how the Christian soule doth suddenly returne backe and answer like the Eccho or rather I may say more truely like a voice from heauen vnto what he demaundeth of her directly giuing the last sound of the word both soule and body heart and hand must agree together to serue the Lord. And if your worship should aske me why I should write thus phantastically as you may terme it of an Eccho which before now was seldome or neuer heard of I then must bring Dauid for my Author and pattern who in his 27. psalme when the Lord said vnto him seeke yee my face his soule answered like an Eccho thy face Lord will I seek seek my face I seek thy face and if you aske yet farther why I should bring in a second or a Diuine Dyogines it is to shewe how euerie man and therefore much rather how euery Christian should liue contentedly with Dyogines the Cynicke not caring for the thinges of this world and vsing it with Paul as if he vsed it not Let mee now intreate your Worships grauities to accept hereof as some token of my true and sincere affection And if this as I doubt not bee entertained with kinde acceptance I purpose God willing herafter to present you with a subiect of better worth so leauing your Worships to the protection of the Almightie I rest Yours in all Christian dueties to be commaunded Io. Swift The Epistletothe Reader CHristian Reader I haue for thy good set forth to thy view this my diuine Eccho with godlie preparations to the practise of repentance that so thou mayest not onely meditate but also imitate not onely prattle or talke thereon but also practise it the reward of vertue with the ruine of vice the ioyes of heauen with the torments of hel the world and its vanitie with heauen and its felicity also most sweet comforts both diuine and morrall for all Christians to increase their knowledge in true godlines and pietie with a sound caueat for sinners and wicked wretches to hasten speedy repentance whereby hels terror may be escaped and the punishment due for sinne might likewise bee auoided Farwell THE DIVINE ECCHO Or short and godly Meditations betweene a second or a Diuine DIOGENES and the Eccho or a Christian and his Soule SECT 1. A Prayer to God the Sonne the only Phisition both of the soule and body O Sweet Iesus thou doue-eyde lambe of God ô sweet Iesus the comforter of my soule how amiable are thy lookes O how beautiful thy countenance O my sole and soules delight he that findeth thee findeth all things all that mans soule doth want or that his hart can wish and hee that looseth thee looseth all for thou my loue art all in all come then and refresh my soule with thy lookes for shee languisheth and pines a-away because thou doest not visit her Cant. 2.5 she is sicke of loue and much grieues at thy long absence perhaps Lord because shee hath many sutors thou thinkest that shee doth not regard thee and thy company its true my Lord she hath many indeed but shee findes them false and dissembling she likes them not and will not marrie with any of them 1. The. 5.21 but with thee onely with thee she hath tried all and now shee keepes that which is best disdaine her not though now shee bee troubled with an issue of teares for the issue of her sins but rather come neere her that she may onely touch the hem of thy garment and her issue shall bee dried vp O then disdaine her not She hath touched vncleane thinges Mar. 5.25 Mat. 8.3 whereby she is become leprous and scabbed O come then and touch her and onely say I wil be thou cleane and her leprosie shal be clensed Iohn 9.7 Nay she is blind O Lord and can neither see nor yet conceiue those things which are of thy spirit O come and annoint her eyes wash them in the poole fountaine of thy grace and shee shall see againe She is deafe and cannot heare charme the charmer neuer so wisely come then and put thy fingers in her eares Psalme and crie but Ephphata and they shall be opened Shee is dumbe too and cannot speak she cannot praise thy name come then Lord cut that string Mark 7.32 touch her tongue and shee shall openly glorifie thee she shall say and sing with Mary My soule doth magnifie the Lord and my spirit doth reioice in God my Sauiour Mat. 9.33 Luke 1.46 SECT 2. The blindnesse and ignorance of the Atheist YEt the Atheist not beleeuing this vtterly contemning and neglecting my Lord flies to nature hee can tell thee that all things are thereby gouerned but yet knowes not from whence nature her selfe is the Sunne the Moone and Starres moue by nature true it seemes to be and true it may be but most true wee know this to be that God moues nature all planets
and Starres are but his Instruments Gen. 14. Ioh. 38. Mat. 5.34 35. Instruments to moue by mouing to effect by effecting to alter and order al things here below heauen is his seate the earth his footstoole who when we runne awry spurns and kickes vs with the heele of his wrath if then the lowest and meanest part of his body meanest and weakest too according vnto humane sence bee able to curb in our wandring appetites what then me thinkes may his hands do which alwaies holdes the bridle tell mee my soule what may his hands doe which haue made both heauen and earth Act. 4.24 the sea and land and therin both great and small things Ecch. All things SECT 3. A terror for Hypocrites and cold professors IF then there bee a God why doe men still hault betweene two opinions 1. King 18.21 saith Eliah why are they creeples and why walk they on crouches in their religion know they not how that it is a long and hard way to heauen and therefore a lame creeple can neuer bee able to reach thither if the Lord be God follow him but if Baal be he then go after him baule after Baal for surely all lukewarme professors the Lord will cast and spew out of his mouth Deut 22. these Linsewolse mungrils glut and ouercome the puritie of his stomack is God then thinke ye who is my sweet Lord my maker and my redeemer like vnto Baal or like Dauids Image in his 135. Psalme one that hath eyes but cannot see their wickednes one that hath eares yet cannot heare the crie of their sinnes One that hath a throat yet cannot roare after his pray Amos 3.8 one that is a sleepe and vnderstands not or one that hath hands and cannot strike surely God is no Idol nor yet an idle God but a liuing God and if liuing why then doth this age thinke him to be so patient as that hee will not reuenge his foes or so weake as that hee cannot or so ignorant as that he knowes not how or so fearefull as that he dares not or else doe these wicked ones thinke him to be a lyer who saith he will punish offences and yet will not He that saith there is no God is guiltie of damned Atheisme and he that thinkes in his heart that there is a GOD but withall thinkes him to be so patient and mercifull as that hee will not reuenge in time to come is guiltie of that horrible sinne of presumption Psalm ista and both fearefull God is patient and God is iust too for mercy truth are met together righteousnes peace haue imbraced each other his mercie is great we know it is aboue all his workes and wee finde it so Mich. 7.18 19. for what saith my soule hath the Lord shewed himselfe to bee for that so long on our sins hee hath euen winkt and smilde Ecch. Milde SECT 4. The carelesnes of the wicked in seruing God MAny of the braue lads of this world are now turned Gamster they thinke to obteine Heauen by lot if it bee their fortune to come in well and good so it is alas poore fooles if their chance be not the better it may so chaunce that they may all stand without at the doore with the fiue foolish Virgins and there pipe for colde and gnash their teeth Mat. 25.10 11. Mat. 8.12 with the fieri-frozen soules in hell plaine casting wil not win such golden price for if they know not how to help their die they may there die without helpe and yet neuer die but pine in paine with the vnskilfull sort heauen is round I confesse yet not like Fortunes wheele and he that thinkes with the former it is his fortune if so be that hee comes thither may chance if the spoakes of his wheele be not stronger to lie in the mire thus men play all their goods yea their chiefest good too at mum-chance they stake their Soules at this vnfortunate game and then if chaunce beare the sway the victory must needs bee doubtfull but what wiseman would hazard such a pretious price as his soule at such a base game and with such a conicatching cogger as Sathan that grand-gamster who can strike a die at pleasure hee hath his false dice and al other shifts that may bee to deceiue and blinde the eyes of our vnderstanding to winne the soules of poore doting worldlings SECT 5. A Meditation on the birth of Christ and the three wisemens offerings O Sweet Iesus O my sweet who art white and ruddy Canti 5.10 Mat. 2.1.2 c. O thou the chiefest of ten thousands when thou wast borne there came wisemen from the East euen the first fruite of the Gentiles to worship thee and in their iourney they were guided by a Starre which Starre did direct them brought them vnto thee vnto Bethlem vnto that place where thou O prettie harmelesse smiling Babe didst lye in a cratch so graunt my Lord that thy word may neuer vanish from our eyes that light of lights that true light but may bring vs to that place that heauenly Bethlem which our soules most long after euen as the Hart desireth the water brookes where wee shall see thee not as these wisemen did a seruant but a Lord not to bee iudged but to iudge not to call men to repentance Mat. 11 2◠Luke 21.27 Esay 53.3 Mat. 24.42 Iohn 8.15 1. Thes 4.17 but to punnish the vnrepentant not sitting on an Asse or starueling beast but riding on the starrie skie on the wings of the wind not lying in a cold stable in a poor ragged manger but in state and maiestie in pompe and much glorie And when these wisemen had worshipped they opened their treasures presented vnto thee gifts euen gold and incense and mirhe and that because Lord the Persians manner was not to salute Kings without a present grāt therfore that we neuer come vnto thee Psa 93.1 99.1 o thou the king of kings vnlesse we bring a presenttoo euen an heart tried and purified as golde and siluer an heart of incense and mirhe deuout praiers godlie Meditations that the sauour thereof may ascend vp into the cloudes and be a sweet smelling sacrifice vnto thee my loue my hearts delight O thou the chiefest of ten thousands SECT 6. True knowledge what it is MAny men in these daies thinke themselues wise because they know and learne many things though what they are bound to know that they know not that is to vnderstand and learne the commandements of God and theron to meditate day and night they haue forgot that the wisdome of this world is foolishnesse with God the knowledge of Gods lawes maketh yong men sober for wherwithall saith the prophet Psal 1.2 Psal 119.9 shall a young man clense his way euen by ruling himselfe after thy commandements it doth comfort old men it is wealth to the poore and treasure to the rich
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
thy graue and when thou lyest downe so commit commend thy spirit to God the father that thou mayest arise with his sonne Christ then care not so much for the health and welfare of thy body that thereby thou mayest haue a long life heare on earth as for the safety of the soule how thou mayest liue for euer Me thinkes I see time sit laughing and why for that she runneth swiftly and mocketh men for their slownesse for slacking their duetie towards God our prouerbe is hee that is before hand need not run be not thou slow then in thy repentance behold thy face in Gods Bible that cleare looking-glasse if thou appearest faire and beautifull do such things as becom thy beautie but if thou seemest fowle full of spots and ilfauoured then study to attaine vnto that decencie or comelinesse which thy face lacketh labour diligently to correct those deformed blemishes that are seene in thee SECT 31. On flatterers and dissemblers WE ought to beware of those praises which proceed out of the mouthes of wicked men when as their hearts are most insyncere and dissembling for we our selues know this that when we would kill a sow we vse to clay-pole with her we scratch and tickle her sides and throat and this causeth her to lie downe Senec. de Doct. prine so that we thereby doe with her what we list such mens throats doth Gods prophet liken vnto open sepulcres for that they are very glorious without but very loathsome within Rom. 3.13 for many of these vnder the shew of a stedfast friend cloke the malice of a mortall foe the typ of the tongue soundeth not alwayes the depth of the heart It is better then I thinke to fall among a sort of rauens then amongst flattering companions in that the rauens neuer eate a man vntill hee be dead but these Sycophants will not spare to deuour him euen while he is aliue well then they may seeme gold tho they be but Indian brasse and what thinkest thou Arist de me morab. my soule they may proue when as the depth of their hearts shall bee sounded though now they sound more shril then the purest Latin Ecch. Tinne SECT 32. On the same THe Chamelion changeth the colour of his skinne into the colour of its obiect and this is the cause why they are so seldome caught or yet espied for run they on the grasse they seem greene run they on the lately plowed ground they appeare like a mole-hill runne they on chalkie ground they seeme white nay runne they on what ground they will they seeme that whereon they runne then let flatterers be like Camelions who are drunkards with the drunkard swearers with the swearer Atheists with the Atheist Papists with the Papists and yet good Christian Protestants with the truely religious Protestant these base abiectes are apt for all obiects capable of all colours they cloke hate vnder the habit of holinesse craft puts on him the attire of policie malice the shape of courage rashnes the title of valour and superstition the zealous appearance of religion thus abhominable vices walke along the streets masked in the habit of vertues and faire complezions haue oftentimes filthie conditions alas poore tel-troth alas poore trueth how art thou beset with secret enemies none some say tels trueth but either children or fooles well then be thou a child in the kingdome of heauen Mar. 10. 1. cor 1.20 be thou a foole in the wisdome of this world alas poore truth what will become of thee thou art a vertue indeed but yet not guarded with any one friend nor regarded of any for what alacke saith my soule that these hypocrites do in their hearts whenas they seeme to loue her and thus outwardly to feigne and flatter Ecch. Hate her SECT 33. On the same THe world now is come to such a passe that euery mechanicall fellow that euery trads-man hath his wordes of Arte his fine painted speeches gards of eloquence braue illusions and a thousand more liptrickes only to nyme cosen and deceiue his words shall bee smooth yet not plaine to draw on their false purposes therfore seeing that their speeches are onely feined words of Arte we wil exclude them out of the true predicament of substance what should a man say to such dissemblers such catiffe counterfeits whenas they shal vse the words of a good Christian by answering in trueth yes verely in very deed it cost me so much or it is so when as if the trueth were knowen a lye were manifest helpe me then good Eccho second me O my soule and tel me how thou wouldest answer such a one whenas hee should most falsely and most shamefully protest and say most impudently it cost mee so much or it is so in very deede it s so truely Eccho You lie SECT 34. The reward of a lyar with a sound terrour for the hypocrite INdeed as I remember one Philosopher saith that a man cannot better reward a lyar then in not beleeuing what hee speaketh yet De virtute loqui minimum est virtutibus vti hic labor hoc opus est It is a very easie matter to speake well but a very difficult thing to doe well thrise happie then are they let the world esteeme them as it list whose liues are corespondent to their lines and whose workes answere their words but these halfe-faced Christians these dissembling Neuters are most loathsome and abhominable in the Church of God Paul tels vs that God is not mocked let them take heed then for surely if they make a iest and laughing stocke Psal 2.4 of his seruice the Lord will pay them home the Lord will laugh them also to skorne and haue them in euerlasting derision hee will recompence all their deeds and with what measure they meat vnto him euen with the same will he meat vnto them againe yea it shal be pressed downe and runne ouer SECT 35. Mans neglect in Gods seruice is seuerely punished IF God would not haue man to haue serued him in true holinesse he would not haue made him in his owne image but rather in the shape and forme of a toad of a snake or of some other monstrous creature and surely he is not serued of vs as he requireth he would haue our lusty daies to be vsed to his glorie but we put ouer our old and withered age to adore and magnifie him when me thinkes our youthfull daies are fittest and our old yeeres most vnapt the wine that is first drawen out of the hogshead we see is pure and fresh but at length nothing els comes forth but grouns dregs Senec. Epi. 109. thus the world drawes out the best of our dayes and we reserue the scurffe and garbage for the Lord and why are our youthfull dayes best for that it is vncertaine whither wee shall liue to be old or no and for that then our mindes are most tractable vnto goodnes againe if it seeme hard vnto vs
bitternesse of those gourds that were put therein mors in olla mors in olla death is in the pot oh death is in the pot and by that meale oh Lord thy word which is the breade of life although we seeme to be dead yet are we still renued SECT 70. Old age not to be despised IT is a thing most foolish in the sight of good men and an offence most heynous before God to mocke olde men who are as wee shall bee and who were as wee are now Age Time and death these three a man may fore-thinke of but neuer preuent SECT 71. Wisdome and discretion goe not alway by yeares YOuth neuer runneth wel say we vnlesse age holdeth the bridle this seemes to be true it is so but alas wisdom consists not onely in age as the vulgar sort of people censure for the young man beardlesse may bee as wise as the gray head outward grauitie argues wisdome verie seldome but wisdome continually shewes grauitie the young man fearing God is both graue and wise and he that hath this feare before him is the soules best councellour Iohn 3.5 And this cannot a father bequeath vnto his Sonne it goes not by birth not by our first birth which is full of corruption except we be regenerate and born a new and then this latter birth extinguisheth the flames of the former Neither as I said before doth discretion goe by yeares for there are manye old fooles giuen vp wholy to sensualitie which solely belongeth to the beast amongst all creatures and there are many young men betrothed to ciuilitie and this appertaineth vnto man the image of God euen the best of all creatures this is that vvhich maketh men on the earth famous in the earth glorious and in heauen aboue the earth immortall immortall both in soule and bodie SECT 72. The praise of loue and amitie MEn in the beginning builded townes for societie and safetie but now a man may finde more friendship in the wildernesse amongst beares and tygers then he can find in the contrey wherein he was borne but surely I haue thought with my selfe that if men liue neuer so richly and at variance their liues are farre worse then death for it is a second hell as wee terme it friendship is the chiefest ornament that graceth Christians whereby many mens hearts and wils are vnited in one a bosom-friend me thinkes is a pretious iewell fit to weare about ones necke within whose bosome a man may vnload his sorrowes and vnfold his secrets which he will either releiue with counsel or els perswade with reason and if thou declare vnto him ioyfull newes he wil reioyce with thee if dolefull and heauie Rom. 12.15 hee will mourn with thee and in all thy affaires thou shalt find him Alter ipse a second selfe SECT 73. Men are soone mooued vnto wrath BVt now alas as the nature of the bruit beast is Plin. Senec. philos lib. 3. de Ira cap. 10. such is the condition of man trifles and vaine things doe moue vs vnto anger a red cloth stirreth vp the bull the venemous aspe of Africk riseth vp at a shadow and a white cloth or table napkin mooueth vnto rage the bear and lyon horses wolues nay most things els very fierce of nature are troubled with the sight of very small and friuolous things and in a manner with nothing and euen so it fals out with penish froward people that they are stroke with the very conceit only and suspition of a thing so that now and then they are wrath if a man wisheth them neuer so well or speake them neuer so faire euen at the putting forth of a question they are soone moued vnto rage the vngodly Psal saith Dauid are froward euen from their mothers wombe SECT 74. The end of discord IF a man will liue in rest it is better for him sometimes to dissemble a double wrong then to reuenge a single let him rather bee accounted a dastardly coward then a desperate caitiffe yet valour in rightfull causes is to be commended and if done with discretion highly also to be regarded and rewarded Gal. 5 26. but othervvise all mischiefe that may be doth follovv the heeles of selfe-loue and discord vvhat then my soule had we best imbrace vvhile vve haue time and opportunitie Ecch. Vnitie SECT 75. A meditation on the disciples filling of twelue baskets full of the broken meate that remained WHerefore grant O my sweet Lord that wee laying aside all maliciousnesse 1. Pet. 2.12 Rom. 6.4 and all guile and dissimulation and enuie and all euill speaking we may as new borne babes desire the sincere milke of thy word that we may grow thereby Feed our soules O Lord with the bread of life that spirituall foode and giue vs thine heauenly grace that so we spill none thereof but gather vp the broken meat that nothing bee lost O thou whose mouth is as sweet things and art wholly delectable this thou commandedst thy disciples Iohn 6. and they gathered and filled twelue baskets full with the fragments of the fiue loaues and two fishes but why should there remain iust twelue baskets full and no more nor lesse surely because there were twelue Apostles which those twelue baskets did prefigure who were filled with the bread of life did nourish the soules of the beleeuers into euerlasting life But first O my sweet Lord before thou gauest the people to eate thou diddest comaund them to sit dovvne and there vvas much grasse in that plece and therefore we who desire to be fed with the spirituall food Psal to be refreshed with the sweete dainties of the grace of God and to come taste how good and gratious the Lord is must crush downe kicke and despise the lusts of the flesh which thorowout the whole Scriptures is likened vnto grasse all flesh is grasse saith the Prophet and the glorie thereof as the flower of grasse Esay 40. let vs sit downe then vpon this ground vpon this grasse Col 4.5 let vs chasten our bodies tame our inordinate affections and continually bridle our rebellious hed-strong lusts SECT 76. On the fiue barlie loaues and the two fishes FVrthermore it is said that Iesus tooke fiue barly loaues and two fishes surely by these fiue barly loaues wee may vnderstand the fiue bookes of Moses which he laid wide open vnto the spirituall eyed dayly and hourely to refresh their soules therewith and they may well be likened vnto so many barly loaues from the austeere and sharpe decrees of the Law that was contained in them yet at the last like a good father because hee would not suffer his children to eat any longer drie bread hee added two fishes which were diuided among them that is the two Sacraments whose nature is to make pleasant and moysten the harsh drith of the loaues the lawe killeth and is giuen to the lawlesse 1. Tim. 1.9 but mercie trueth commeth