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
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
long as they are in their earthlie Tabernacles they know well enough that they haue a good Captaine euen Christ Iesus who will giue them their full pay so that they shall loose nothing by their fight Mich. 5. verse 2. Mat. 2. v. 6. and out of Bethleem came this Captaine to gouerne his people Israel All the Prophets Martyrs and holy Saintes of God be his Lieutenants who follow their captain Christ close at the heeles and will not shrink one iot from him who in steade of a feather hung and bedeckt with golden aglets had a crown of thornes vpon his head beset round about with prickles and Lieuetenant Paul Lieuetenant Peter and al the rest of his Lieutenants in generall in stead of honour had dishonour in steed of mirth mourning in steed of reuerence reuilings and in steed of being made much of they were made roockes of Now the flag or ancient which the Godly beare into the fieldes and in which they tryumph and reioyce is the Crosse of Christ whence saith one Auncient-bearer amongst the rest absit God forbid that I should reioice in any thing but in the Crosse of our Lord Iesus Christ Gal. 6.14 whereby the world is crucified vnto mee and I vnto the world Cant. 5. our Captaines colours are the red crosse in a white field white and red white in respect of his innocent purenesse or pure innocencie red in respect of his passioÌ„ when drops of bloud issued froÌ„ him came trickling down his cheeks who koweth not then my welbeloued my welbelooued is white and ruddy the chiefest of ten thousands the drummers and Trumpeters of this armie are the Ministers of Gods word who lift vp Esai 85. their voices like trumpets to shew Gods people their sinnes and the house of Iaacob their transgressioÌ„s to batter downe the wals of the spirituall Ierico the common souldiers of this band are al the elect and faithfull seruants of God in generall lastly the place where this Captain these Lieutenants these Ancient-bearers Cant 5.1 these Drummers Trumpiters Common Souldiers doe march and meete together is the church of God there wee must keepe our randeuow there we must eate drink make our selues merry there must be our court of gard for saith our Captaine where two or three are gathered together in my name 1. Thes 5. there am I in the midst of them there there doth he teach vs how to fight there there doth he traine vs vp there doth he place vs in battell rew and teach vs how to put on the brestplate of righteousnesse the sword of the spirit and the hope of saluation for an helmet O let vs not suffer then our armour to rust for if it rust our Captaine and Sauiour Iesus Christ when hee shall come at that great day of muster at the day of iudgement when as all soules shall be mustered vp together he will thinke vs to bee but idle and slouthfull seruants O therefore come fellow souldiers let vs march on still stand your ground yeelde not the bucklers be resolute and couragious for wee haue receiued presse-money in our baptisme there there haue wee vowed to be the souldiers of Christ stand to it then stoutly yeeld not vnto the vaine pleasures of the world come I say let vs march on for heare yee not how the holy Ghost soundeth out the drum of comfort of triumph of ioy of peace and all happinesse crying Be thou faithfull vnto the death and I will giue thee a crowne of life and heare ye not the merrie sluit and pipe playing most sweetly and singing in the ayre Reuel 2.10 To him that ouercommeth will I grant to sit with me in my kingdome o. SECT 1. A meditation on Christs riding to Ierusalem on an asse O Bountifull Iesus whose head is as fine gold whose lockes are curled Cant 5.11 Math. 21.7 and blacke as a rauen thou entredst Ierusalem fitting on an asse O low and humble minde of so great a king thou wast poore too sweet Lord when thou entredst in the citie for thou borrowedst garments to couer thine harmeles bodie though thou wast owner of all both in heauen and earth thou wast poore indeed for thou haddest not whereon or wherein to rest thine head thou wast borne poore thou liuedst poore and thou diedst poore poore naked here me thinks my Lord doth condemne our pride and the pride of those that were heirs of Dauids kingdome to see how magnifically in what pompe and state with how many vaine glorious plaudits of the people and riding in Chariots al glittering with gold they entred in that citie Ierusalem and to see now how my Lord rideth in vpon an asse without any furniture onely his disciples thread-bare coates being cast vpon her And what is my Lord indeed rode before into the â—â—â—e well then I will lackie after let vs make haste vnto the gates of the citie and there knocke while they may be opened vnto vs Let vs run a pace I say least that wee bee answered with the foolish virgins Abite enim nescio vos Goe away for I know you not SECT 17. How a man must be considered IN what state things temporal and transitorie stand euen in the same doth man Senccae Epist 77. that ship is called good and fortunate not she which is painted out with pretious colours nor she whose ancor is made either of gold or siluer or whose cable is made of fine twisted-silke nor yet shee that is fraught with a princes reuenewes nor yet with the whole wealth of a kingdome but she that is stable and firme whose ioynts are close and found swift in her iourney and long liuing on the seas foming waues that sword is called good not that whose hilts are gilded or whose sheath is beset with pearles but that sword which hath a sharpe and well seasoned edge able to cut whatsoeuer it shall bee put vnto the carpenter commendeth not his rule for the beautie thereof but for the true measure and streightnesse of it and in man it auaileth nothing how many acres of ground he ploweth how many he foweth how much money hee puts sorth to vse of how many hee is saluted and called master how soft the bed be that he lies in or how pretious the cuppe bee that hee drinkes in and the like but how good and vertuous he be how sharpe the edge of his zeale is to cut downe sinne and how streight his feete walke in the wayes of the Lord We see then that whosoeuer is a mightie man is not therby a good man but he that is good is thereby a mightie man yea and presently mightie as heat is vnseparable from fire so is might from goodnes none of these whom riches onely raise to honour are to be called great men why then do we cal them great a dwarffe if thou shalt measure his basis or foundation will not prooue a tall man though hee stand on a
thou also wise with him and art thou hard fauoured with Bias be thou also learned with him so then they that look vpon thee will deceiue themselues both in thy riches and also in thy beautie truely it is the greatest beautie to bee indued with learning and greatest wealth to be inriched with wisdome a poore man vertuous is as far beyond a rich man vicious as the soule is beyond the body it is better to be a man without money then to be money without a man wherefore if aduersitie approacheth learn wisdom if thy troubles bee small beare them because they bee easie to be borne but if they be great grieuous beare with them also for in so dooing thy glorie shall be the greater nay both in bearing them and also bearing with them it is thy duetie and and so shalt thou purchase the reward of obedience lastly if thou canst not haue what thou wouldest thou must be contented with what thou canst gette to will much is follie where ability wanteth and to desire nothing is content which despiseth all things If thou hast neither land nor liuing labour diligently and eate thy bread in the sweat of thy browes so God commanded and appointed thy father Adam to doe Gen. 3.19 23. and the riches that proceed heere-hence are sweetest the blessing best of all and tell and those my soule what they must trust too that haue hands SECT 105. For such as are visited with sicknesse ANother crieth I am horribly punished with sicknesse art thou so perswade thy selfe that thou shalt haue case anon wherefore did God create Physitions saue onely to helpe the sicke what if thou art sick now perswade thy selfe that sickenesse and diseases cannot last long for eyther thou wilt leaue them or else they will leaue thee we cannot be at one stay it maketh no matter how ill thy budy be so that thy soule be sound indeed if the inward man haue a paine in his head wherby he caÌ„not lay him downe in peace and take his rest the contagion then surly is much to be feared Psal 4.8 thinke not that bodily sicknesse is any crosse at all it is rather a propertie who then may auoid it SECT 106. For such as are griened with old age THe third crieth old age is crept vpon mee I am filled with griefes and aches alas my body is weake thereby mine hands shake mine eyes dazell my feet tremble so that I am wearie of my life I would to God I wer a yard vnder grouÌ„d or else I would I were as lustie as euer I was ah sinfull wish I see now that thou delightest in naught but in sporting and toying in vanities vain pleasure if Gods spirit did dwell in thee thou wouldest not so earnestlie complaine but giue God praise and thanks for thy long life and reioyce at thy gray head which deserues much honour Ieuit. 19. this is that age which the Lord hath promised vnto all them that loue him Exod. 19. and keepe his commaundements hee hath promised that their daies shall be long in the land that they shall liue many yeares Nay this is that age which euerie man defireth and tell mee didst not thou thy selfe desire to see it when thou wast young thinke then that thou art happie now for that thou hast thy wish this also is no crosse onely a propertie Porphiâ— p opâ—â—â—◠〈◊〉 â—â—â—â—ra de Senect onely belonging vnto man but not vnto euerie man In this age there is no swilling no swearing no swaggering no quaffing nor surfeiting SECT 107. For such as are discontented for that they must leaue the world ANd now who is hee that will not complaine when he must die and howle and cry when he must leaue this world who will say from his heart I haue liued a great while this then is the part of an vnthankfull man who is not contented with the time hee hath liued Grieue not because thou must dy that thou must leaue thy wife and children thy lands and lordships and all things else behinde thee say not thou woe is mee woe is mee that I must die and must thou so 2. King 12 what then It is the nature of a man to die it is no punishment when thou camest first into the world it was vpon this condition that thou shouidest once goe out againe this life is but peregrination for when thou hast walked vnto the end of thy iourney thou must then returne backe nay it is the part of a foole and a dastard to feare that which by no meanes can bee auoided many are gone before thee and many shall goe after thee and thou must knowe that thy life is not thine owne thnu art onely vita commodatus and not donatus thy life is onely lent vnto thee thou hast not a lease thereof thou art but a tenant at will Grieue not at the remembrance of death for death it selfe cannot be greeuous seeing that it is but once it bringeth all happinesse with it and to the godly it is a verie great aduauntage But must thou die indeede if Godly then be glad if wicked repent no man I trow wil speak against death saue he who hath a guiltie conscience death indeed makes this man tremble quake but thou shalt hardly see an honest man vnwilling to die Yet another disc ontented bloud cries out alas what must I dyin my youthfull daies how sottish and how ignorant art thou tell me what is not a commoditie sweetest when as it commeth vnexpected nay death doth euen as well appertaine to youth as vnto old age the Lambs skin comes euen as soon to the market as the sheeps And it makes no matter how many yeres thou hast to liue but how many thou hast liued then if thou canst liue no longer that is thine old age and this the state and condition of all mankinde euen to die at last SECT 108. For such as are slandered YEt another grieues because hee is slaundered so that me thinks there is neuer an heauenly minded man amongst vs art thou slaundered if guiltlesse reioyce if guiltie amend wilt thou grieue at slaunders thou must knowe that no good man will slaunder thee and wouldest thou bee praised of euill men I tell thee to bee commended of them is as bad as to be commended for euill dooing Themistocles did neuer any famous thing in all his life time Senec de odio Inuid or yet what was praise-worthy and yet did no man euer speake against him Oftentimes haue I saw cankers gnawing the greenest and freshest leaues and oftentimes haue I likewise saw enuie pricking those especially that were godly and religious be thou then of good comfort if Cicero if Scipio if Cato if Dauid if Salomon if Peter if Paul or if any of the Prophets or Apostles if any good man should speake euill of thee then hadst thou some cause to grieue but these as malitious vipers doe enuie thy
Dyog what though my dyet bee almes bee roots and hearbs what though my drinke bee water my riches pouertie and mine honour onely taunts and scoffs yet shall these as yee terme them crosses breed a discontentment in mee no no. I know my tub to bee more beautifull then Alexanders great pallace neither would I change any iot of my estate for his though hee if he were not Alexander would be Dyogines yet I of I were not Dyogines would not bee Alexander Plut. in vita Alex. for I thinke his so gorgeous an habitation woefull and what saith my soule vnto his so proud and sumptuous a pallace Ecch. Alas SECT 115. The end of affliction IF a man liues contented with his affections they scowre all filth from his soule Act. 14.15 that eternall part for through many troubles and afflictions he must enter into the kingdome of heauen hee that hath crosses must imbrace nay coll and kisse them And then what saith my soule if a mā beares them patiently heare on earth is obtained in heauen through euerie distease Eccho His ease And what throgh euery afflictiō Eccho Sion Psal 87 SECT 116 How carefull God is in afflicting his Children SVrely the loue of God is exceeding large towards mankinde 1. Cor. 10.13 in that he layeth no more afflictions on thē then that they can easily beare he is sparing in cursing but bountifull in blessing hee giueth his wrath by weight but his mercie without measure Amongst all men therfore hee vndoubtedly is blessed on the one side whome no feare troubleth no pensiuenes consumeth no desire of worldly wealth afflicteth and to whome no crosse can seeme intollerable whereby he may be discouraged or despaire and hee likewise is happie on the other side whome no pleasure can proudly puff vp no delight can so mooue vnto mirth and no promotion make him so vaine-glorious whereby hee presumes aboue others or preferres himselfe before them for oftentimes haue I saw and how often I know not the footman hoysted vp into the saddle when as hee that rode before hath now beene glad to lackie after The riches that men gather in time may faile friendes may proue vnkinde and vnconstant hope may deceiue but cōtent can neuer be conquered the contented man kils aduersity if it assault dries vp teares if they flow stayes wrath if it vrge heales woundes if they fester and and lastly wins heauen and heauenly ioyes if it hold on vnto the end and therefore Paul learned in what state so euer hee was in Phil. 4.11 therewith to be content SECT 117. Comforts in generall for such as are in afflictions NOw leauing the Philosophers reasons let vs see my soule how farre the Christian reasoning can comfort vs in induring crosses surely their fruite is verie great first then for by them through Christ we purchase remission of finnes and reconciliation to God the father by them wee are exercised in Godlinesse and for suffering them wee shall haue our reward a reward of inestimable value me thinkes then that afflictions should not make mee dispaire and greue and seeing that Christ Iesus our Captaine hath broke downe the hedge before our eyes I say let it not grieue vs now to follow after all the saints of God his Souldiers all the Prophets and Martyrs haue sounded the bottome and found the depth of all afflictions whatsoeuer feare not then thy footing God plaies the carefull cooke with all his children he giues them sharp Oliues to whet their stomakes and breed their appetites sharp sorrows sowre crosses bitter and brinish troubles because they should come and taste how sweet how good and gracious the Lord is we are punished in this world saith Austin to the end wee should not be damned with the world in the world to come In like maner as a Nurse that to weane her childe from the loue and liking of her milke doth rubbe her tear with aloes with wormewood or with the like bitter thing so our mercifull father who would faine retire vs from the loue of the world and worldly delights vseth to send tribulation vnto vs therein to the intent wee may crie with the childe paw pan vnto the world to the end wee may shun and auoide its intising dugs Againe we reade that Moses striking with his rod the hard rockes brought sorth water Exod. 17.5 6 and the rod of correction falling on the backe of stony-hearted sinners most commonly mollifieth them to contrition and oftentimes bringeth forth a flood of teares to repentance SECT 118. On the same THe stones that were appointed to serue for the glorious temple of Salomon 1. Kings were beaten were hewed and polished with out at the quarry side for that no stroake of hammer might be heard within the temple and Peter tels vs that the Godly are chosen stones to bee placed in the spirituall building of God in heauen where there is no beating no hewing no sorrow no tribulation surely then it is meet for vs here in this life in the hard quarrie of this sinfull world to be cut and polished and made fit for that glorious temple and with all wee ought to bee most glad when we are thus handled Psalme Amos 4.1 for that it is a signe of our election to that most glorious house of Gods eternall mansion Oxen appointed for the slaughter are suffered to feed at their pleasure so are Dauids fat Buls of Basan trees that bring foorth no fruite and are kept for the fier are neuer beaten and the sicke mā that is past all hope of health is suffered by the Phisitian to haue whatsoeuer hee lusteth after when as hee whose health is not despaired cannot haue that liberty graunted SECT 119. We ought to reioice in troubles MEthinks how necessary it is to knowe that all afflictions come from a diuine and iust hand wherefore they cannot be euill or vnwholesome as many account them Indeed crosses are verie troublesom vnto the weaknesse and frailtie of the flesh yet if thou wilt behold their effect thou hast cause enough to bee merrie to bee patient and contented therewith The seafaring man who althogh he be beaten most grieuously with stormes and tost verie dangerously with blustering windes yet remembring the hauen smiles to himselfe and cleareth vp his dull and heauy spirits if he thē reioyceth in the middes of those stormes beholding the hauen a receptacle only for his wearyed body thou rather mayest I think reioyce casting thy eyes on heauen a sweet refreshing shoare for thine afflicted soule It s a most base and crauonish part to grieue for the want of any temporall benefit what shall olde age make me sigh shal pouertie make me mourn shal sickenesse make me dispaire or shal death it selfe make me affraid no no he truely is no man that in this life is not filled with miseries hee is no Christian that cannot bear them troubles are but flea-bitings but alas wee vnskilfull worldlings know not