neuerthelesse because your voyce is abhominable before God and that with your threats ye blaspheme him vnto his face he will vtterly roote ye out and throw vpon you the mountaines which your ambition and couetousnesse haue heaped vp so hye thinking thereby to scale his Throne and to rob him of his glory 5 O Lord what a spectacle hast thou made for mine eyes to behold nay I am now so assured of thy mercie so comforted by reason of the care which I see thou hast of thy faithfull seruants as that although I should see the greatest armye that possibly could be yet would I not be afeard of it Let there an armye be brought against me composed of all the nations of the world and let there be placed in the vauntgard on the right hand a battell of Scythians and on the left hand a battell of Ethiopians and in the reregard the East India and America and all the rest of the world in the middest to serue for a battell and adde thereunto whatsoeuer Arte and skill for the killing of men was â—uer able to finde out or deuise aâ—… yet if my God be my conductor aâ—… leader I will passe through them 〈◊〉 without any feare Agayne if he bee angry with the world and shaâ— like him to serue him-selfe with 〈◊〉 hands to be aduenged of them fâ—… theyr vngodlynesse I my selfe 〈◊〉 cut them all in peeces not leauing so much as a tayle of any 〈◊〉 them 6 Nay I do now reioyce when 〈◊〉 I heare saye that the wicked baâ—… them-selues against mee and doo assure my selfe that it is God which â—…lend me matter wherein to glorie For be thou O Lord onely neeâ—… mee blesse my weapons and mine enemies are confounded But what weapons verely do thou but blowe onely vppon this people and thoâ— shalt scatter them all as a great winde driueth the dust too and fro neuerthelesse O Lord I beseech thee bloâ—… not vppon them the wind and blast 〈◊〉 thy curse but tarrie a little while 〈◊〉 thou please to see if thy patience will bring them backe to do their duties And as for my selfe although I â—e couered ouer with their wounds and defamed with their iniurious deaâ—ings yet had I rather haue them subâ—ect vnto thy mercie then vnto thy â—ustice and desire if thou thinke it good that their iniustice might rather â—erue to try me withall then for their condemnation 7 Thou knowest O Lord my desires thou readest them in mine hart neither haue I euer called vppon thee â—or vengeance my vowes coniure nothing but thy mercie and my thoughts â—re addressed vnto nothing but vnto â—eace Wouldest thou vnderstand the â—umme of my desires and the end of â—ll my prayers it is O Lord that I â—ay passe my dayes in seruing thee faithfully and that thou wouldest graunt me thine holie house to dwell â—…n and that all the while that I am â—eperated from thee and a great â—ay off from thine heauenly Taberâ—acle tyed vnto the earth by reason of the counterpoise of my boâ—ye I might vnite and tye all my â—houghtes vnto thee and conforme â—nd frame my selfe wholy vnto thy will O blessed habitation that is able to couer vs from all worthly passions from all the lusts of the flesh and to be short from all the assaults of the Deuill For there ô Lord thou art present with vs and commâ—… downe from the heauens to keepe companie with vs and fillest vs with thy selfe that we might be voyd oâ— sinne and conuertest our carnall 〈◊〉 into a liuing and quickning spirit that we might effectually feele thy maruellous works comprehend thy mercies and conceiue of thy power and almightinesse 8 Suffer therefore my God thaâ— I being incorporate into thee 〈◊〉 farre-forth as mine infirmitie aâ—… thine infinitenesse will permit I may be enlightened with the beames of thy wisedome to the end that mine vnderstanding being enlightened 〈◊〉 may learne mee to knowe thy wiâ—… For this is the thread ô Lord which may assuredly guide me through the windings and turnings of the laberinth of this world and this is the passeport which must bring vs vnto that euerlasting life which we so incessantly gape and sigh for Reueale vnto me therefore this thy will and lay it vp in my soule that I may there keepe it most dearely and in the middest of thy Church I may set vp an Aulter in my mouth presenting the same dayly vnto thee for an offering vnder the holie vayle of thy most holie word 9 For seeing ô Lord thou hast morâ—…ized mee within thy holie Tabernacle shewing me the holie mysteries of thy diuinitie that in the hardest time of mine aduersitie thou hast gathered hid and drawne me vnder thine Aulter yet not content with that hast made me to enter into â—…e holie of holiest and bottomes of â—…y Sanctuarie where thou wast wont â—o reueale the greatest secrets of thy will graunt that I may so well coâ—â—eiue them as that I may cause thy faithfull seruants faithfully to vnderstand them 10 For sith thou hast aduaunced mee into so eminent and high 〈◊〉 place as one set vpon an hye rocke â—o be seene of the whole world and â—onored aboue all mine enemies let the foundation of my faith be aâ— firme as any stone and the grâ—… which thou shalt bestow vpon me 〈◊〉 be a testimonie of thy righteousneâ—… making me worthie and capable of 〈◊〉 benefits which it shall please thee 〈◊〉 vouchsafe me 11 As for my selfe O Lord I 〈◊〉 take paines reueâ—entlie to vse tâ—… ministerie which thou hast commâ—ted vnto mee Thou knowest how 〈◊〉 haue carried my selfe therein I haâ—… turned my selfe euery way reknoâ—ledge that which might best like thâ—… I haue most willingly offred vnto thâ—… calues and sheepe in sacrifice I haâ—… willingly bathed thine Aulter wiâ—… bloud but that was too too small an â—…fring for thee I haue ô Lord sacriâ—…ced mine hart consecrated mine affeâ—tion vowed my thoughts and hauing pluckt them from the verie bottom 〈◊〉 mine heart I haue offered them vâ—… thee with my voyce whereby thou hâ—… vnderstood whatsoeuer my soule haâ—… desired which was nothing else but 〈◊〉 please thee in all mine actions My crying out then hath bene my offring which thou diddest gratiously accepâ— opening the heauens to gather them together and to receiue them And therefore ô Lord I will all the dayes of my life sing thy prayse and recite an Hymne of thy glorie 12 Heare ô mercifull God my songs and receiue in good part the voyce which testifieth thy goodnesse and publisheth thy mercies Encrease my strength and courage that I may strayne my cryes and spirits to thee And sith thy mercie is neuer deafe vnto those which sincerely call vppon thee encline the same to me for all sorts of felicities follow her continually Incline the same I say ô Lord for thou hast promised it vnto all those that call vpon thee 13 How often hast thou heard mine heart I say mine heart and â—ot my mouth for I
bodies as the necessary instrument of the spirit But we must not so deale with our bodies as men deale with the garments of the magnificence of Princes which are so stiffened with embrodery and Goldsmithes worke and so beset with Pearles precious stones as that a man can scarsly stir himselfe when they are on his back but we must make vs such a garment as must serue for euery day and take such a fold as pleaseth vs to giue it There is also another thing which hindreth our soules no lesse theÌ„ these passions wherof we haue already spokeÌ„ And that is choler which to speake truly is the fairest flower of follie and that is that passion which blindeth vs all at once when as it hath once taken hold of vs maketh things appeare vnto vs as it were through a clowd cleane otherwise then in deed they are is so much the more dangerous a guest by how much the more that they that are possessed therewith are mighty of great power authority for the choller of princes which is aided by reason of their power flyeth out like lightning breaketh out before such time as a man can see the flash or heare the crack thereof as the thunder and lightning breaketh a sword in the scabard eueÌ„ so doth choller punish without knowing any cause insomuch that they pursue their actions for the most part with most â—edious and vnprofitable repentance being able to do no more as great as they are but to wish that that which is ill done were vndone For as Tyndare saith God himself hath no other power ouer that that is past but to forget and so they are for the most part driuen to repent them of that at leisure which in their hast they had committed Howbeit for the repressing of this furious hast we must frame a moderatioÌ„ of the spirit which we call Clemency by which our wils being vnaduisedly prickt forward to wish euill to another and the desire of reuenge are restrained repressed when as we shall haue this clemency rightly framed in vs by the perfect obseruation of our maners she will temper vs with such a milde and gratious behauiour as shall defend our reason from such a tedious and strong impression as choller is She will make vs take leisure to iudge of things by weight and measure to counsell our friends therunto and disswade vs from beleeuing and trusting too much to our owne selues Wherefore she will infinitely serue vs to perswade our selues that we cannot be offended but with our selues neither yet once keepe in our brests those iniuries which others haue done vnto vs. For if our actions be pure and sound and our life holy and innocent can our venimous and hatefull tongue change it selfe against our neighbour And if we at any time propound vnto our selues to liue to the good liking of any one man wheÌ„ shall we be able to find the meanes to please all the world and content both good and bad together if we iustifie vs before God and our selues haue cleane and vndefiled consciences nothing shall then do vs hurt Thou wouldest hurt me in my good name and thinkest by falsly accusing me of my life greatly to wrong me and I haue God men and mine owne conscience to testifie against thee to assure and iustifie me Thou maiest haue a will to hurt me howbeit I need not feele it without I will Thou takest and carriest away my goods from me all this inooueth me not or the time was that I had none or I had them when I was so yong as that I knew not what to do with them and lastly although thou haddest left them vnto me yet carried I not them with me when I dyed and I must either leaue them or else they must leaue me And why should I be more sorie for the one then for the other Well thou greeuest me in my body thou beatest and hurtest me and behold the Souldier which returneth very ioyfully from the skirmish carrying his arme in a scarfe maketh more account of his wound then he doth of his life if so be he bring from thence a great gash either in his head or in his face the more he beholdeth himselfe the more he wondereth at himselfe If he come home with the string halt of one of his legges he goeth not a step but he reioyceth that he was so gloriously marked Wherefore they are not our wounds that do so greeue and trouble vs but the occasions for the which we receiue them they bring vs either honor or dishonor neither is any thing esteemed for the thing it selfe but for the end why we do it If we endure all things for the honor of God and for the saluation which we shall obtaine through ouâ— patience then that which we call euilâ— shall turne to our good and that whicâ— once seemed to vs to be bitter shall iâ— the end be found very sweet The patience which this moderation of spirâ—… shall bring vs will be a secret testimonie vnto vs that we are the faithfulâ— seruants of our maister that we sparâ— our selues no whit at all to obey him nor yet refuse any trauell or paine tâ— put his commandements in execution There is nothing surely so honourable in this world euen in the iudgement of the very heathen aâ— to vnderstand how to forgiue and pardon The lawes permit euerâ— man to pursue the wrong done vnto him but to pardon and forgiue belongeth vnto a Prince alone Anâ— therefore if thou wilt be a king ouer thy selfe forgiue thy selfe freely for the glory of a Christian consisteth chiefly in this loue by which he bindeth his neighbour to loue him and to be voide of this worldly desire of reuenge which as a worme gnaweth the hart of those which are infected therewith tosseth turmoileth them all the day and keepeth them waking all the night And therefore the spirit will compose it selfe with this equalitie as that it will not suffer it selfe to be carryed away with hatred and euill will And from thence will ensue another excellent disposition of the soule which is modesty moderation which bringeth with it a certaine comlinesse vnto all the actions of the body and is a testimonie by them of gentlenesse goodwill vertue which can do more then all the rest to make vs sociable to get vs the friendship of those with whom either our nature good hap or choise coÌ„ioineth vs. This gratious maner is so agreeable vnto meÌ„ as nothing more for she wringeth out of theÌ„ that which force is no way able to do for she desireth no superiority ouer the rest but according to reason which is a kind of weapon that will cut deeper then either yron or steele But these proud frowning and scornefull people which looke at all the world ouer their shoulders which are therwith swolne so full as their skinnes can hold and looke at their tailes like vnto proud
giueth her selfe wholy vnto the studie of those knowledges which lead her vnto vertue And first it is very meet we take heed that we speake nothing impertinently to the purpose but to finde out things after a gentle manner and without contention and to answer vnto that which is demaunded without affectation and not interrupt him that speaketh to the purpose of any thing and to keepe such a moderation in hearing of him as that it might not seeme that he meant by any vaine ostentation to thwart the matter at that time set a broche Neither must any man be ashamed to learne or yet hide that which hath beene taught him by another dealing like vnto wicked women that robbe other women of their children and make their husbands beleeue that they are theirs But we must giue vnto him that hath taught vs all the honour and glory It is best as I thinke that euery man speake moderately and temperatly so as his wordes be not lost before they come vnto the eare neither yet must they bee ouer lowde nor rashlie spoken nor yet vnaduisedly for a man must first consider with himselfe what he will say and then afterward vtter it carie himselfe gratiously in reasoning and to giue a good liking in particular conuersation not with meriments but with beneuolence gratious communication naturall courtesie alwaies flying and auoiding when there is any need of reproouing all bitternesse and eger words He must first frame himselfe to be of an humble and meeke spirit that he might like and please him who hath need of his discourses The manner which the Prophet vsed in reproouing of Dauid is very many times good and profitable for vs who would not by and by and vpon the sudden accuse him of the soule fact which he had committed but told him of his fault vnder the title of another whereby he made him the iudge of his owne sinne so as hauing condemned himselfe he could by no means take any occasion to fall out with him that had reproued him Now he that is humble and cast downe in his cogitations looketh alwaies downward weareth his apparell careleslie his haire long and his garment not made after the fashion so as that humilitia that mourners fashion themselues vnto is naturall in him His Gowne must be girt vnto him but not aboue his loynes for that is somewhat womanish neither yet too loose for that bewrayeth his slothfulnesse His gate must not be slow because it signifieth a soft spirit ne yet ouer-hastie for feare he be noted to be haggar headed The garments are made but for one thing which is to keepe the flesh from heat and cold He must not hunt after colours to please the eye nor exquisit fashions for delicacies sake for they that hunt after these sorts of attires are womanish who beautify their smooth well coloured cheeks and their haire with many strange and diuers coloured paintings The Gowne must be made of such stuffe as that we shall not need to cast another vpon it to kepe vs from the cold His hosing must be of a small price but yet of such a price as may suffice the necessitie for which he vseth it And generally as in his garments so must he also in all other things haue regard vnto frugalitie and profit As for meate bread will staunch hunger and water quench the thirst of a sound man He may vse salads of herbs as farre as is necessarie to strengthen and brawne the bodie He must not at his meales eate rauenously like an hungerstarued Wolfe but shew himselfe alwayes like vnto himselfe sober and temperate in all his desires neither must he in the meane while occupie his minde in playing the foole but dreaming of the nature of things wherewith we are nourished take occasion to glorifie God who gouerneth and moderated all things for so much as he hath deuifed and brought forth so many sundry sorts of meates which by a singular propertie are applied vnto the vse and maintenance of our bodyes And therefore before we go to meate we must gene God thanks for that which he hath bestowed vpon vs and beseech him to bestowe vppon vs in time to come that which he hath promised vs. We must haue but one houre in the day for our meales and that must be also obserued in good order so as in the xxiiij houres of the day and night we must bestow this one houre about our body and all the rest of the time must be spent in spirituall exercises We must make but short sleepes that we may wake quickly and our sleepe must be after the manner of our life which is oftentimes interrupted by great and earnest cogitations For to be tyed to a deepe sleepe as if all our members were benummed and by such rest to gene place vnto dreames and foolish imaginations is to dye alwayes Their morning which make a deuout profession is midnight for then do they take their time to prayse God because that when as the rest of the night turneth away their hearts from whatsoeuer might occupie their eyes eares it keepeth their thoughts fixed on God geueth them the means to amend their consiences by recording of their sinnes and to set barres vnto their soules to keepe them from euill and to implore the goodnes of God that it might worke together in them this perfection of life which they hope to aspire and come vnto AN EXHORTATION of a ciuile life vnto Monsieur de L. I Am very glad that there is some-thing passed my hand which liketh you And I neuer thinke my watchings better bestowed then when as they content such as with their friendship honor me and vnto whome I haue vowed ray seruice as I haue done to you Howbeit if the Epistle of Saint Basile which I haue put forth into French haue done you any pleasure it is not to me that you should shew the fauour not vnto me I say who haue rather empared then amended the worke of so great a Clarke in making it to change the toong and to speake our french language Truly amongst all the Fathers of the Grecians there is not one amongst them all that I better like of then I like of him Euery man hath his liking and I will leaue other men to the commending of that which they best like of but as for mine owne part I will rather vse his man which pleaseth me for this is the man that I chiefeliest make accoumpt of Neuerthesse there is one thing in your letter which you wrote vnto me that misliketh me and that is this You write that the often reading if this Epistle which you say you read ouer as it were euery day hath brought you into a desier to get you into some Monasterie and there to passe the rest of your dayes that you might turne away your eyes from beholding the great miseries which this miserable ciuill warre hath hatched and brought foorth and wholy conuert your mind and thoughts
ouerthrowe mee They will hang vp a cloake of righteousnesse before theyr theeuish purposes and vnder pretence of lawe vndoe and defame mee But ô thou diuine Iustice who with an all-seeing eye scatterest the clowdes of sclaunders abroad and grauntest day vnto the innocent shine vpoÌ„ me a little make them vnderstand that truth pierceth through and beholdeth all their crafty iugling and maketh way to appeare before thee ô thou seueare and vncorrupt Iudge the only comfort of the afflicted 2 Thou art my strength and my defence and vppon thee alone resteth mine innocencie I made readie my selfe to fight against the craftie deuises of these deceiuers which assayle me and haue dreamed of a thousand arguments to conuince them withall and do make an accompt rightly to deduct my reasons But when as I had throughly considered that thou keepest in minde the knowledge of my cause as my God my gardian and protector I haue sayd alone to my selfe for what purpose serue all these goodâ— syllogismes for my Iudge knoweth the truth of the fact and vnderstandeth the equitie of my cause What can be hid from him who is present at all things and what can any man declare and shew vnto him that is righteousnesse him-selfe who hath established lawes and vnto whome it belongeth to interpret them I therefore put my selfe into thy armes my God my strength and refuge Iudge my cause and rid me from the sclaunders of the wicked But why reiectest thou me my God I haue a long while called vppon thee and yet thou hast not come vnto me In the meane while mine enemies oppresse me and I am no more able to abide But now thou my sweet yea my most sweet soule why art thou so heauie and sad and God be some-what slacke in comming to help thee all the while the wicked are afflicting of thee why losest thou thy courage thus and geuest thy selfe ouer vnto sorrow and griefe That that is deferred is not altogether lost for he will come seeing he hath promised it 3 Come therefore my Lord my God and spread out the beames of thy diuine light vppon me and seeing thou art the father of truth leaue not this thy poore captiued daughter in the wicked and vniust hands of her acâ—…sers If thou louest innocencie deliuer her then from the bonds of these false accusations For now O Lord malâ—ce lieth hidden in the darke and if thou let her haue day light she is ouercome and if she be acknowledged she is vndone I beseech thee therefore O my God let thy light and truth assist my righteousnesse for I haue loued them all my life long and from my youth haue I made much of them They haue bene they my Lord which first led and guided me before thee and presented me vnto thee vppon thine holie mountaine set me in the middest of thy Tabernacle brought me into thy Church and gaue me an honorable place in thine house 4 There it is ô Lord where I haue chosen my mansion and mine aboad is with thee My rest ô Lord is onely in thee and all my glory is to serue thee Assuring my selfe then vpon thy support stay and trusting in thy grace I will present my selfe vnto thee who knowest my conscience and in knowing it iudgest it in iudging it esteemest it and in esteeming of it thou confoundest the common enemies of mine honor and of thy seruice I will goe vnto thine Aulter which I haue seâ— vp to blesse sanctifie thy name and call vppon thee my God which fillest my youth with gladnesse and inspiring in minde heart the holie flame of thine holie loue doest heape vpon me pleasure delight and ioy 5 And therefore will I sound out vpon mine harp in mine hand the confessing of thy magnificence and tune with my voyce the sweet notes of thy prayse one while I wil sing thy immeasurable power one while thy exceeding goodnesse and another while thy infinite clemency and in the end I wil fâ—nish with this wonderful iustice which hath saued me froÌ„ the oppressioÌ„ of the vngodly and made the shame of their wicked purposes rebound leape vpoÌ„ their owne faces Why wilt thou then be sad my soule why vexest thou mee thus and takest in ill part the opprobries and sclanders of the wicked as if their venemous tongs could any way hurt an innocent conscience No no a burning torch thrust into the water can no sooner be extinquished then the sclanderous reports of a man that leadeth an innocent life 6 Trust therfore in God ô my soule reioyce in his fauour for I right well knowe that he is well pleased with his prayses by my lips All my life long â—ill I prayse him and declare and confesse him to be the God of truth the God of iustice God the tutor of the innocent God the father of saluation and God mine only defence I will haue mine eye alwayes fixed on him and my face continually turned towards him for I haue found no saluation but in him O my God who from the beginning of the world reachest out thine armes vnto the afflicted which hast alwayes receyued into thy protection the oppressed and comfortest the iust vniustly tormented graunt me O Lord both comfort and courage to the end that I taking my spirits vnto me againe which were halfe in a dead sleepe through affliction may glorifie thee with all my force and strangle by the strength of my voyce the blasphemies of the wicked which goe about to defame thine honor and not being able to reach thee rush and runne vppon the good and godly men thaâ— faithfully serue thee All people harken and geue c. Psalme 46. 1 COme vnto mee all yee stronge nations dâ—awe neere yee people that are farthest off come yeâ— from all coasts to heare that which ye shall neuer heare else-where Passe ye the seas mountaines and let not any hardnesse of tho way stop ye for the prize of your nauigation shall be greater then he â—hat sayleth from the East to the West lâ—den with pearles and diamonds And the reward of your sweatings shall be more pretious then the Trophees of those that conquer the nations of the earth Shore vp your eares therefore harken attentiuely vnto that which I shall now say vnto you O I would to God that ye were all eares and that all the rest of your benummed senses might strengthen your hearing to conceiue that which I will deliuer vnto you 2 Come come all ye that call your selues the children of the earth which thinke to attribute your originall being vnto nothing but vnto the earth and your being borne vnto none but vnto your fathers and suppose nothing to be more auncient here in this world then they and nothing greater then your selues In very deed yee are the right children of the earth for ye are as insensible as it is and of no more vnderstanding then images made of clay and annealed in the fornace Come
the rest Ye shall see them hale and pull against death and draw their ritches with them euen vnto the graues but death will set them vpon their fingers ends and cause them to leaue them euen when they haue gotten them They that are halfe dead shall goe about to lift vp a little their eye lids to â—ee if they can find their treasure at â—he wykes of their eyes but in the end â—hey must be packing they must leaue â—his worldly pomp because a mightie power hath pluckt them away But â—nto whome shall they leaue this preparation furniture forsooth it may â—e vnto a stranger whome they neuer â—…ew or euer yet once dreamed of â—ho shall bath and blesse him selfe in â—he sweate of this miserable ritch cayâ—ife churle who shall haue no more â—eft him for his portion but a graue of â—…teene or twentie soot long at the â—ost and this shall be his house for eâ—er wherein let him keepe him selfe if â—e will 11 What is become then of these â—raue waynscotted palaces these guilt â—autes these beautifull ranks of choyse â—illers these so faire curled marbles â—hese emblemes sentences engrauen 〈◊〉 brasse and all the rest of these wonâ—ers of vanitie What is nothing of â—ll this left for him he had established â—is lands and possessions from race to â—…e from generation to generation â—…d called his houses by his owne name surely this must needs be 〈◊〉 great man 12 Alasse poore man for when hâ— was in honor he knew not himselfe neither had he any knowledge he sâ— caried himself as that he is brought tâ— be of the number of the bruite beasâ—… made like vnto Asses horses whâ— haue neither wit nor iudgement For what greater honor could he desire 〈◊〉 wish to haue then to be made and formed vnto the fashion of the Deity aâ—… to be placed amoÌ„gst the works of Goâ— there to command as his lieutenant he was not as it were lesse then Aâ—…gels had a spirit to comprehend thâ— greatest wonders of the Deity but bâ— flying from the day and light of knoâ—…ledge he hid himselfe in the dens aâ— caues of ignorance blockishnes aâ— remained therein all his life long haâ—…ching there I know not what misâ—…rable ritches was found in the eâ—… to become like vnto the bruite beastâ— for as they neuer neigh bray but â—…ter otes and neuer trauell but for pâ—…sture euen so this man neuer bestirâ—… him selfe but about the getting of nâ—…cessarie things for the bodie nay 〈◊〉 did worse then so for he could not prouide and vse for the entertayning of him selfe the goods which he so eagerly coueted but became therein farre worse then all the rest of the beasts of the field whose vnruly appetites were satisfied with the vse of those things which they desired 13 O what an infamie and offence are the liues of such kinde of men who are so shamelesly brutished What remayneth then more for them both here in this world and in the world to come but shame in this and payne and torment in the other And besides let them runne on in delighting them selues in their vayne discourses and priding of themselues in their ritches Let them now a little remember the speeches which they haue whereby they seeme to esteeme of none but of them selues and their money making no better accompt of all other men then of the rushes vnder their feet 14 Thus we see how they draw them selues vnto hell eueÌ„ as sheep led to the Shambles death is come who hath deuoured them and nothing left of them but their pitifull bare bones which canker and are worme-eaten in the graue 15 And loe the iust man who patiently endured their insolencie his time is now come to reigne and is at ease he is vp by the breake of the day and after hee hath geuen thanks to God he goeth to see if he can finde the place where one of these miserable caytifs dwelt and where he is placed for insulting brauing and tyrannizing of the whole world and sayth a part vnto him selfe Thanked be God for cleansing the earth of such off-scouring and placing such as blesse his name For this wicked churle with all his glorie is become rotten and puttified He is now in torment and there is not one to help him and so let him remayne there hardly for death is a passage for him neuer to returne 16 And as for me ô Lord I right well know that I must dye for the sin of our first parent hath bound vs to pay that debt it is the reward for his disobedience we must go againe into the earth and returne from whence we came Neuerthelesse ô Lord thou shalt redeeme me from death and deliuer me from the hand of hell when it would lay hold on me Thou wilt not suffer me to go downe all below but wilt deliuer me eueÌ„ at the very mouth thereof and be contented that I acknowledge it without suffering the punishment of my deserued thraldome and captiuitie But what shall be the price of my redemption shall it be the goods and possessions of the earth and the aboundance of gold and siluer No ô Lord for hell is full thereof it maketh no reckning of this geaâ—e for thou thy selfe shalt be the price of my redemption thou shalt deliuer thine owne body to death that my soule might be deliuered from hell Thou shalt put vpon thee and cloth thee with the dolors of the dead that I might be clothed with the ioyes of immortalitie And therefore I will not from henceforth my God haue any other ritches but thee and in possessing thee I shall possesse the whole world and in louing thee I shall be in thee thou in mee and thou being there shalt bring thither all the goods strength and glorie of the world and fill me full with other manner of ritches then the ritches of these miserable carles which will not acknowledge thee for their ritches are but the fruite of their sinne which shall perish with their sinne 17 No maÌ„ ought to be abashed to see them all at once suddainly enriched ne yet to esteeme theÌ„ to be any whit the happier therby for although the false honor which they so greedily hunt after exceedeth excelleth and are filled with this vaine and vanishing glorie which carieth with it but a glorious glittering outward shew yet must we not be in an admiration thereat much lesse enuie the same 18 For although they shall at any time haue kissed the earth and put on the round compasse thereof yet shall they carry away nothing of it with theÌ„ saue their winding sheet nothing shall follow them but their shadow and yet I beleeue that it will also leaue them for the very selfe-same day which maketh the shadow will forsake them and they shall want the ordinary light and in stead of these magnificeÌ„ces pomps and swelling ostentations wherewith they make little children afeard shall wrap them vp
soule is left naked and bare it draweth right on vnto the â—nd of her wishes euen towards the seate of her felicitie And it is euen then when being out of loue with 〈◊〉 selfe which is the verie seducer of our vnderstanding it iudgeth altogether vprightly and rendereth to every thing that duety which nature commandeth conseruing peace by iustice maintaining all things as they were in their creation and directing them vnto that end for the which they were brought forth And to say truly the iust man is nothing else but the â—…or of nature who defendeth her lâ—wes and fighteth for her owne conseruation maintaining in rest peace that which was by wisedome created And therefore ô thou Iustice the mother of peace thou art next vnto innocencie in the first degree to ascend vnto the hill of eternall blessednesse 3 Next after Truth followeth thee clearely shining on euery side which 〈◊〉 a most firme and durable rock against the which the cloudes of sclanders kick in vayne and at the first encounter which they spurre in her flankes they are all cleane scattered and gone And Veritie who presenteth her selfe second marcheth to get into that blessed harbrough For ô beautifull and holy Truth whensoeuer any one loueth thee and hath set his hart on thee thou thy selfe art by and by in his hart and after goest into his lips 〈◊〉 there adornest thou him with most singular beauty And to say truly that beauty is nothing else but the eternall truth which shineth in the works of the word of God which made al things froÌ„ the beginning He then which hath embraced this pure truth shall ascend to that top he hath ioyned in thought with her set vp an Aulter in his lips driuen froÌ„ him deceit lying rooted them cleane out of his hart mouth For lying is the very mortall poyson of the soule it is a slymy cleauing humor which ouerslowing the eye of vnderstanding engendreth therein as it were a filme which taketh away both sight and iudgement 4 No no he that will ascend into that hill must cast from him all vanitie and lying for these ragges will catch hold on euery nayle he must also be purged of this venemous malignitie which is alwayes busie and readie to do ill vnto his neighbour the very poyson of humane societie For seeing it hath pleased thee ô Lord that men which liue together should serue as all the rest of 〈◊〉 works do the ministerie of thy glory he that cutteth off good will which as a firme band ioyneth theÌ„ together doth not he break thy law offend thine honor what shal become of him then who not conteÌ„t to suffer the â—…re of charitie to was dead in his hart but enforceth himselfe besides to defame his good name 5 And therefore ô Lord he that will ascend vnto thee and stretcheth out his hand to enter into this blessed habitation must alwayes abhorre these pestilences which being full of bloudy malice thinke of nothing but of the infelicitie of their neighbours take pleasure in nothing but in displeasing and grieuing of them as by their very countenaÌ„ces may be seen 〈◊〉 for when they weepe then are their neighbours in good estate and when they laugh then goeth it ill with them No no their imaginarie greatnesse their pride setled vpon their extortions and deceits will not suffer them to abide an honest man for they are but white painted sepulchres whose filthinesse and infection will one day discouer it selfe when it shall please thee my God But knowest thou who they are that will make accompt of an honest man Euen they that feare and serue thee in holinesse of life and simplicitie of hart 6 They I say ô Lord who thinke thee to be alwayes present not only at their actions but in their most secret thoughts they that inuiolably keepe their faith whose word is a sure pawne of truth vpon whose promise his friend assureth him selfe and accompteth it alreade done which he hath promised for such a man ô Lord beleeueth verely that his saluation dependeth of the promise which thou of thy meere fauour and grace hast made vnto him and that he shall not be worthie to receiue the effect of thy holie promise if hee render not vnto his neighbour the sure effect of his owne He will not heare Vsury once named but abhorreth that wicked theeuery which putteth another mans necessity to ransome putteth the help which he oweth vnto his neighbour to sale and selleth time dayes moneths yeares But much lesse will he be corrupred to condemne the innocent to sell the goods of another man wrongfully and defile the sanctuary of Iustice for filthy gayne but holding his eyes alwayes open that he may vnderstand the poynt of reason and leaneth but vnto that side where the law iudgeth rightly Neither doth auarice make his hand shake nor fauour to hold vp his hand to take but keepeth him selfe alwayes equall and vpright and faithfull and iust vnto all others geuing by his wisedome authoritie vnto his iudgements 7 He that shall thus liue shall wiâ—hâ—…t doubt ascend vnto the height of this happy hill The Angels shall carry him vp in their armes guide his feet for feare of stumbling and in the end place him before the face of the eternall truth where he shall for euer enioy the pleasant abiding place of this most excellent hill lifted vp aboue the heauens to be the habitation of glorified innocencie and be reunited vnto the principall of his being which is that euerlasting Deitie and diuine eternitie All things here below alter and change haue an end and are consumed but he whose vertue shall haue lifted him vp vnto this heauenly blessednes shall continue in most glorious estate and vanquish all times and ages Strengthen therefore ô Lord our courages and comfort vs in these worldly afflictions And seeing it is thy good will and pleasure that good men shall goe this way through the insolencies and iniuries of the wicked susteine thou their hope which is shaken by their afflictions and by the prosperitie of the wicked and graunt them constancie to continue vnto the end that they may see the repayment both of the good and of the bad A MEDITATION OF THE Lords Prayer ANCHORA SPEI 1594. A MEDITATION of the Lords Prayer I Come vnto thee my God as vnto the common Father of the whole world I come vnto thee I say who in the creation and conseruation of all thy works hast witnessed thy selfe to be a most affectioned louing Father To thee I come as to my right Father who hast not contented thy selfe with the geuing me of my being life and feeling as thou hast done vnto the rest of thy liuing creatures but hast sent downe on me thine holy spirit filled my soule with an heauenly light and beame of thy Diuinitie I come vnto thee my God regenerated reincorporated into thy familie by a new grace I come by reason I
much that that place which shone as bright as the Sunne is now become like a ruinous darke dungeon Beth. Besides who would not grone to see the children of the best houses who were so much made of and so beloued as that they were accompted as pretious as any gold to be now cast vpon the leystalles like the shards of a broken pot Ha ô Lord our God this was not mens worke but thine owne Yea why forsookest thou after this sort thine owne most deare and most excellent workemanship createdst thou there to destroy them Gimel O I would thou haddest shewed as great fauour at our at the least vnto the childreÌ„ of Ierusalem thou diddest vnto the most vile abiest creatures on the earth for the very yong serpents them selues finde their dams teats who bring them vp vntill such time as they are able to shift for them selues Alasse thou hast made the women of Ierusalem to become more cruell then serpents more sauage then the women of Lamia which haue no womanlike shape nor condition but the very face for their hearts and the rest of the members of their bodies are most hidious and fearefull Nay there is not so little amitie amongst the very Ostridges who amongst the foules of the ayre are the most wilde and vntameable as there is in the women of Ierusalem by reason of their continuall affliction which hath so degenerated them Daleth Wee haue seene the yong children that there lay streaking out them selues yawning and gaping with lips as dry as sticks their tongs cleeuing vnto the rooffes of their mouthes with very drought and sucking winde in stead of milke for their mothers at the first offered them their breasts but they were so dry as that they yelded nothing but bloud In so much that the poore wretches hauing nothing to breede any iuice or moysture in them dryed vp whereby they fell into a consumption and so most pitifully languishing and wearing away forthwith dyed And they that were somewhat bigger ranne after their fathers and hanging about their heeles cryed so lamentably vpon them for bread as that it would haue made the stones in the streete to haue rent in sunder with compassion But what shall I say verely they had nothing to geue their for all that their fathers could do for theÌ„ was to wish them dead and curse the day that euer they begot them to see them now in so miserable an estate He. O Lord our God what an alteration of life was this Yea what an inexorable crueltie This is a miserie which scourgeth the whole world and whippeth both hye and lowe For they that were wont to liue most delicately and pamper their bodies begged in the hye wayes and dyed of honger yea and they that were wonted to lye on their downe beds and had their couerings of veluet and silke and troad vppon nothing but vppon Tapâ—stry thought them selues now to be in very good case if so be they could get a dunghill to lye vpon Vau. In so much that for any thing that I can see ô Lord thou iudgest our sinnes to be more haynous then the sinnes of Sodome For thou hast punished vs more cruelly then euer thou diddest them For they were ouerthrowne in a moment and fire from heauen deuoured them presently And besides there was none but thy selfe that dealt in this for she was not committed vnto the mercy of men left vnto the discretion of her enemies nor yet vnto the iniuries that follow the taking of Cities Zain It is a common saying that there is no right iudging of misery but by way of comparison and then beginneth it to touch the quicke when as a man compareth his estate wherein he presently standeth with that wherein he sometime was As when I bethinke me of the magnificence of those of Nazareth and see what miserable caytifes they now are For it was a maruellous glorious thing to see them come vnto Ierusalem to the feast m their robes as white as the driuen snow so neate and white were their clothes their faces were smoothly paynted and glistered like yuorie and their cheekes as ruddie as any rose or rather as ruddie as any rubie Het But they that had seene them now might haue sayd that they had blowne the cole all their life long at a smythes forge or had bene begrimed for the nonce and would haue rather taken them for the Lazars of a spittle house then otherwise for their bones beare out their skins and a man would haue sayd that their skins had bin like parchmeÌ„t wrapt about a dead carrion and I verely beleeue that there is as much moysture in a dry slough or ditch as was in any of their bodies Thet. Yea and they which past the edge of the sword came to a far better market then they for their misery was not long they were acquitted once for all But to dye of cruell famine and to see and feele one so long a dying is a most miserable thing they felt them selues continually wither away and knew not how their strength went froÌ„ them without a man would haue savd the earth had consumed it For they were like vnto a plant whose roote was cleane dried vp which in the beginning waxeth yellow in the neither parts and so by little and little the boughes and armes thereof dye and in the end the whole body dryeth vp and is good for nothing else but to be cast into the fire Iod. Ye may thinke that I haue very much spoken of things and yet they are but flowres in respect of the rest of the miseries which necessitie hath suggested vnto vs and which if I had an hundreth tongs I were neuer able to expresse Shall I tell them ô Lord Alasse I will not for then I should accuse thine ouergreat seueritie in deliuering out the excessiue miseries wherein thou hast plunged vs. Notwithstanding I will do it I will tell them ô Lord to the end thou mightest at the last haue compassion of vs and somewhat hold backe thy reuengefull arme For thou hast layd it ouer heauely vp vs we haue seene it and must we needs see it ô Lord and shall our eyes be our owne still after we haue seene it We haue seene the mothers I say through famine and want so degenerate from their kind as that they haue dismembred their owne children puld them in pieces boyled them on the fire and deuoured them with their teeth to satisfie that cruell famine wherewith they were afflicted Coph Ha ô Lord our God what thoughtest thou to haue done with vs meantest thou to shew thy selfe to be almightie as well in thy fury as in thy mercy to shew all thine actions to be infinite to shew that when thou goest about to set thy selfe to be cruell that thou art out of all measure cruell and to shew thy self wheresoeuer thou passest when thou art in choller to be a deuouring fire which setteth on fire raueneth consumeth and to be such