Heraclitus, or, Meditations vpon the vanity & misery of humane life first written in French by that excellent scholler & admirable divine Peter Du Moulin minister of the sacred word in the Reformed Church of Paris ; and translated into English by R.S. gentleman.

Meditations vpon the vanity and misery of humane life .

THE importuning diversitie of worldly affaires , doth cut our time into a hundred thousand pieces . And every affaire doth take from vs one part of our life , leauing vs no time , but that which wee gaine by theft ; substracting some howers for to examine our selues in secret , & to entertaine our mind with religious thoughts . These solitary meditations haue sufficient in them to employ our wits . For the first subiect , which doth present it selfe to our pervsall , is a consideration of the vanity , and misery of humane life ; not for to moles● vs any way , while wee are in it ; but to prepare our selues to depart wel out of it . No man can aspire as he ought to the future life , which doth not contemne this present Neither can any man contemne this present , which doth not wel know it . And the way to truely know it , is to remoue it farre from vs , to withdraw it from our heart , and to banish it from our affection . For worldly goods being neere at hand do both dazell the minde , and distract the iudgement .

But let vs first enquire , before wee proceede , of some one that hath passed this way . King Salomon in the beginning of Ecclesiastes , entring into that meditation , doth write , that vanitie is most vaine , all is vanity . That great & mighty King , which had riches without example , peace without trouble , glory without envy , who was obeyed of his subiectes , respected of his neighbours , and raigned fortie yeares , which was a sufficient time to content his minde , in sumptuous buildings , in multitude of horses , in al varietie of studies & sciences ; who had traversed his Spirit through all the secrets of nature , even from the Cedar , vnto the Hyssope ; Neverthelesse in the conclusion of all , considering howe these sweetes are confected with bitternes , how there is little constancie in these things , how there is smal content in all this travaile , he makes this the close of all his actions , That all is vanity , and affliction Ecclesiast. Cha. 1. 14. of Spirit . But before that Salomon had proved these things he learned that lesson of David his father , which is written in the 39. Psalme , True 〈◊〉 every man is nothing but vanity ; hee wal●eth in a vaine shadow , & disquieteth himselfe in vaine , he heapeth vp riches , & knoweth not who shall gather them . Let vs therefore according to the rules of such excellent men , enter into that meditation , and taking that rasor out of their handes , make an Anatomie of our selues . There is no discourse more serious than that which treateth of vanity . Nor contemplation more high then to reason of our owne infirmities : seeing by that meanes man contemning himselfe , is elevated aboue himselfe . This vanity linked with miserie , is to be considered , first in the Nature of man ; secondly in his actions ; & thirdly in his thoughts and desires .

The vanity of the Nature of man .

FIrst to speake of man in his originall ; The most noble The birth of Man . of them , yea if he be the so●ne of an Emperor , doth rece●ue his forme betweene the two basest excrements of Nature , & there he is nourished for time with the most impure bloud of all . He is there subiect to be bruised by the least fall of his mother , or sti●●…d by the savour , which proceeds from an extinguish●d Lampe ; his birth is shame●●● , in so much that women bl●●● to bee publiquely seene 〈◊〉 childbed . It is also reputed an honour to kill a man , & therfore Duells adde to one much reputation ; because as it is 〈◊〉 shame for a man to be borne into this world ; so it is an honour to send him out of it . A manifest proofe that the life of man is evil , since that it is so great a dishonor to beget it , and a greater glory to destroy it ; seeing that also hee doth begin his life with sorrow , and beeing borne immoueable , tumbleth into his owne filth ; whereas other living creatures , are no sooner out of the wombe , but they fal on their feet , and are ready to goe , nor out of the shel , but they run for meate . He againe is borne vnto such necessity , that he is compel'd to gaine his own liuing with the sweat of his browes , whereas other liuing creatures doe find all things ready prepared for them , man only hath need of habiliments : for hee which is the most noble in the world , is ashamed to shew his nakednesse , & therefore hideth himselfe vnder the spoiles of other Creatures . Hee is subiect to more maladies , then all the Beasts together ; to which the obscurest fogges or evening dew doe no hurt . They neuer bleed at the nose , although they goe alwaies declining toward the earth ; They are ignorant what the Catarre , Calcul , & diuers sorts of Agues , meane : Man only is capable to discerne these differences , and to feele their effects . For if there bee any beasts which are more afflicted with diseases , they are such that liue limited within the precinct of some house , & so receiue it by Contagion .

But some will obiect , that man hath reason aboue the beastes , which is indeed the reason of his torment , in winning him to practise dangerous , & pernitious designes : to be subtill in contentions , to winde himselfe into other mens affaires , & being once satisfied , to stirre vp an artificiall appetite , and a desire to drinke without thirst . I am ignorant what the reason is , but we are much more sensible of ill then good , and that griefes doe more disturb vs , then pleasures can content vs . Scarce can we thinke of an absolute health , but some torment or other doth presently possesse vs , as the Tooth-ach , or paine in the fingers end One drop of Gall will distast a whole vessell of Sweetes : How much then of happy fortunes is required , to digest one affliction ?

The vanity of man in his Actions .

MAn being borne so Infancie . poore , and base into this world , how many years steale from him before he receiue ability to conduct himselfe ? How long , and laborious is his instruction ? What time is consumed , while hee trembleth vnder Masters , for to gaine vnprofitable words and some little superficiall knowledge ? Also who doth not discerne in this part of his age , an vntoward perversitie , a contradicting humour , and in one Infant spirit , all the vices of man , as buddes , and graines of some future infelicity ? The onely meane to appease children , is to correct some one before them . If any doe but touch one of their toyes , they overturne al the rest for despite . The loue and respect which they giue to ther poppets are eminent seeds of Idolatry . Such are the infants , that are begotten of the best of men : a graine of corne well vsed in growing produceth straw , a man circumcised begetteth an Infant vncircumcised . Therfore you may know by the perversity of your children , the image of your corruption .

After mans infancy followeth Youth . his youth , which is an vnbridled humour ; a violent heate , that provoketh him to vndertake things vnfit that leadeth him into al dangers , and that induceth him to reiect all instructions . O how many men doe wander in this way ? How many persons in this age are corrupted with too much pleasure , lulling themselues a sleepe in the lap of such , that seeke to strangle them ? O traitresse Dalilah , which seekest by thy inticing flatteries to deliuer vs to an enimy far worse than the Philistins , which is the Divell himselfe ! Such pleasures are like vnto guilded pils ; which vnder their external beauty include bitternes . They are also like vnto fresh Rivers , that end their course in the sea , loosing their sweet relish in an Ocean of saltnes . True zeale cannot flourish vnder so nice and delicate a government ; nor can the perfect knowledge of God , ( which is a celestiall guift ) be subiected to the belly , it cannot remaine amongst swine that habitation is only agreeable to the Divell ; who b●… the permission of Iesus Christ hauing entred into a hear● of swine , compelled them to runne headlong vnto thei● owne ruine , and who ( as it i● recorded in the holy writ nourisheth prodigall childr●● with the huskes of pleasure insteed of their parents brea●● ▪

This heat being somwha● Ripe age . allayed by age , and man no● come to his maturity , behold other vanities , which a●tend on him , although no altogether so violently scho●ching ; yet more opinionated , & troublesome . For the comes irremoueable care domestique troubles , the knowledge of husbandry , contentions in law , and the labour of painefull Mechanique Arts , all to the end , that he may gaine somwhat for his children , who sucking from him al that he hath it may bee , is onely requited with ingratitude , & reproch . These infelicities are the occasion , that man is alwaies wearied with the things present , desiring onely things to come , & continually endeavouring to catch at somewhat that is already escaped ; whereas if by chance they obtaine it , it dissolveth to nothing , as it is in their handes , or if they enioy it , it yeelds no contentment , nor doth any way appease their fear , or satisfy their desire . This evil● hath many inconveniences .

There are many men , Couetousnesse . which will hazard their life to win a little mony , that is to loose their being , for to gaine the meanes to bee which misse the end , to obtaine the accessories : As he which selleth his sword to buy a sheath : or his horse to haue some provender : and to gaine worldly pelfe , not to serue his occasions , but rather for himselfe to serue it ; to haue riches as one hath a feauer , which doth more often possesse the grieued then the grieued it . To bee like vnto a greedy dogge , which lying vpon hay , and not eating it himselfe , will snarle when any other commeth neere vnto it . O miserable people , that liue poorly to dy rich ! that are most couetous in their declining age , which is to prouide for a tedious iourney , when it is euen finished ! But a man that feareth God , for to avoid so great an inconuenience , will consider in himselfe , what is the worth , and estimation of such drosse ; and will conceipt , that the Divell is the only giuer of these things , & and seducer of mindes from true piety , and the diuine knowledge of the Almighty , who sheweth vs what estimation wee should haue of riches , in giuing largely to the wicked , within whose breasts it doth fall , as a purse into a stinking privie . Iesus Christ doth giue vs an example , what repute is to be held of it , in committing his purse to Iudas , when as he gaue his holy spirit to his faithfull Apostles . And if he had thought wealth to haue bin the true felicity , no question he would haue gathered it more abundantly : but hee had not so much where to lay his head on . He hath willed vs to honour poverty by his example . And the great King of Luk. 9. the worlde will despise all things , that shall intice vs to affect the contrary . A little wealth will suffice vs to liue well , and lesse to die happily : godlinesse with contentment is 1. Tim. 6. a great gaine ; wee are come naked into the world , & naked shall wee goe out : peacable pouerty is much better then troublesome riches . But man is so foolish , that he had rather draw water out of a great disturbed riuer , with difficulty and perill , then from a little cleere brook with facility and ease ; had rather take a great masse of gold with torment , and danger ; then a little with peace and security ; and in fine , hee will be nothing the more satisfied . Moreouer he often thinketh that to bee lost , which was neuer gained by him : this kind of auarice is alwaies linked with enuie . If peradventure a man lose his worldly fortunes ( according vnto that which Salomon saith that Prou. 23. 5 Riches taketh her to her wings ) it doth somtimes distract humane sense , for to ransake a couetous person , is to slea his skin from his body , to take from him his riches , is to depriue him of his heart , since that such doe wholy deuote both heart and affection to their wealth . The faithfull considering these things , wil say with the wise man , that This is also a vanity & affliction of spirit .

Like to this former vanity , Ambition . is that of those , which aspire to honour , & greatnes , with an extreame desire . Amongst that multitude of people , which presse themselues in mounting vp , those that follow , endeuour to march vpon them , which go before : and at length three partes of them , being driven to stay behinde , swell with envy , and griefe at the rest ; when as those that haue attained to the height of honour , drawe vp after them their scaling ladders , fearing that otherwise , some by aspiring might parallel their worth . But oftentimes when they haue possest themselues with these dignities , they are like vnto Apes which having once climbed to the top of a tree , or house , doe sit and make ill fauoured faces at passengers , & retaine the people to gaze at their moppes : For then ordinarily their weaknesse doth encrease , and their vices growe eminent ; in so much that they finde more care , and feare in that state of greatnesse , then when they were most meane . The highest boughs are most shaken by the winde , and the points of steeples most beaten by stormes , & lightening . A man hath least minde to sleepe in beds of silke embrodered with gold . The greatest feare of poisoning is at Tables furnished with variety of delicate dishes . Whereas on the contrary , it hath not beene heard , that any hath received hurt out of wooden cups . After an innocent travell , sleepe seemeth pleasing in a bed of straw . This is also a vanity , and affliction of Spirit .

Aboue all that vanitie , The life of Courtiers which corruption doth continually attend , there doth appeare in Princes Courtes a certaine noble captiuitie ; where vnder the colour of greatnes , is the highest servitude , & those gilded chaines , that fetter mens mindes . He which wil liue here , must alwaies be masked , & prepared in one howre , to convert him selfe into twentie several shapes , to entertaine manie servants , but no friends . There innocency is accounted meere simplicity , and to affirme anie thing , is to disproue the same . There are two sorts of people in Court , which hate one the other , each knowing of it , notwithstanding there is alwaies an emulation betweene them , which should first attempt any point of honour , to do the other service ; and bee the last that shoulde end it . But such ridiculous complements , are like vnto Antike actions . Envy which doth supplant , and deceaue his neighbour , or that doth snarle in secret , is there perpetually , and to appease it there is no way but by miserie . Vices & degenerat actions are esteemed amongst Courtiers , as precepts , and part of their composition . Not to be corrupted by them , there requireth more faith then a graine of Mustard seed . As Crowes builde their nests in the highest boughes , so doth the Divel amongst the highest of men , where spreading his wings , hee clocketh for his little ones , which are his vices ; because there they remaine , more exposed to the sight , and never appeare but with authority . There also shall you see Cavalieroes , which out of their gallant disposition will kill one the other vpon the interpretation of a word ; a manifest confession , that their life is not much worth , which will sell it so good cheape . Notwithstanding these kinde of men that are in such occasions so valiant , doe flie away , when they shal suffer any thing fo● Gods cause . Surely manie such are required to make one good Martyr for the holy Gospell . O how ill doe they vnderstand the precepts of honour ! This is also an vnhappy life , & extreame vanity .

To this also there is linked the vanity of another sexe . The vanity of women . For the most part of women are vaine , not only out of weaknes , & example : but also by expresse profession . All their study is howe to establish vanity , and about this they haue great strife , and emulation . For amongst those worldly lusters , you shall see women corrupted with delicacies , subiecting themselues to fashions , and aspects of others , loosing the vse of their feet , by pleasing their fancie with too much neatnes , imploying the fourth part of their life , in attiring themselues : wearing haire bought out of Tyre-womens shoppes , painting their faces , Idolatrizing their owne bodies , yet neverthelesse crucifying than with a iust punishment , ignorant of all things , yet studying to speake well , viewing themselues in a looking glasse a thousand times in a daie , & calling consultations vpon : particular haire . Poore creatures , who in altring the colour of their haire , & adding somwhat to their height , by extraordinary shooes , would disprooue the saying o● Christ , & that he vnderstood little , when he sought to verifie , that man could not mak● Mat. 5. 36. 6. 27. one haire white or blacke , no● adde one cub it to his stature . Make but a collection of the time , that a curious woman doth spend through al her life in dressing her selfe , and you shal finde , that it is more than a fourth parte of her age : This curiosity hath some affinity with servitude . Who amongst them will apply so much time in doing good works ? And how commeth it to passe , that those habits , which were giuen vnto man for to hide his sin , are now converted into sin it selfe ? What is the occasion , that that which God hath ordained to cover mans shame ; serues now to set forth his glorie ? That that which was an argument of humility , is now become the matter of pride ? There is nothing so contrary to the will , and glory of God , as that vaine vanity . For a woman that hindereth the going of her owne feet , by wearing such nice , and high pantoffles , how can she fly away into a strange country for Gods cause ? A flesh that is so delicate , how can it endure to take rest , being imprisoned for the testimonie of the divine Gospel ? A woman which by reason of her painting cannot tolerate the heate of the Sunne , how can shee then endure the fire for the sacred word of God ? Obserue our preparations to suffer afflictions , & pervse our apprentiship to Martyrdome ; and in the end you will find that Salomon hath not seene such things in his time , and that The vanitie of vanitie , which he speakes of , is inferiour to the vanity of this age .

But now behold another O● pettifogging strifes in law . sort of vanity , which doth much vexe and trouble man . A roaring , crying , & turbulent vanity , which is armed with stings , & couered with subtility : which emploieth al the best part of mans life in petifogging strifes , and amongst the controversies of importunate processe . Doe but enter into some greate Hall , or place of pleading , you will admire at the confused murmure , the corrupted discipline , the wearisome courses , and contentious humours , & will truly perceiue that in carriage of all these things , there is no mention of God , vnlesse perchance inswearing . And that there in the meane time , while that two persons doe consume their estates , to gaine a processe , commeth a third & beguileth them both of the prey , and oftentimes their charge in following , surmounts the principall . O how many men doe liue by the losse of others ? How many would fast without riches , if all those that endevour to consume one the other , should but enter into familiarity & friendship ? I doe thinke that God doth perceiue this confused & murmuring multitude , in the same fashion , as we doe see a litle hillock ful of Ants , running togither pell mel , without order , or reason .

This is also a great vanity and affliction of Spirit .

Some one it may bee knowing these things to bee true , will say neuerthelesse , that there is in humane life some honest study , some laudable knowledge , and many ciuill , and religious vertues , which cannot be comprised vnder vanity , but deserue to be much esteemed . In this opinion doth principally appeare the vanity of mans spirit : for if the best of humane actions bee but vaine , how much more is vanity it selfe ? Let vs first begin to examine studies and sciences .

In this our moderne time Of the knowledge of the tongues learning is onely reputed to be the knowledge of languages : & those that are learned , doe busie themselues to finde out how the Romish women did speake two thousand yeares since , how the ancient Romaines did apparel themselues , how people did then affect Comedies , & to refine some Lattine or Greeke words , that are now growne out of vse by antiquity . This kinde of course is to vse a golden scepter for to take vp dong , to employ the vnderstanding , which ought to flourish in one , to some base occupation , & to make a feast of nothing , but sauce . For the knowledge of these things is only profitable to season , no way good to nourish . Also there are some , that when they haue attained olde age , doe then search for words , when they should haue the things . Many there are also , that begin to read grammar , when they are come to vse spectacles . They learne rules to speake eloquently in Latine , when they are barbarous in their owne natiue language . So that their life is a continuall incongruitie . Of learning and Phylosophy .

Phylosophy and the sciences haue many thinges not only more high , but also harder : like vnto pine aples in the highest parte of a pine tree , which many seeking to obtaine , doe fall in climbing for them , whereas others doe breake their teeth that striue to open them . Such is this learning , that as it indueth a man with much knowledge ; so also it addeth vnto him more care and trouble of minde . For Salomon saith , that hee which doth augment his knowledg , doth but increase Eccl. 1. 18. his sorrow . Ignorance is neuer without some commodity ▪ and in conclusion , when we haue gotten all the precepts of this knowledge , it extends it selfe not far , and is of smale vse : For man cannot by all his Philosophy attaine to the perfect knowledge of a small fly , or garden lettice , much lesse of his owne composition . We desire to trauerse our spirits through all things , but remaine strangers to our selues . We will knowe much , and performe little . To speake more properly , our study is no labour , but rather an idle action , which doth torment vs without any hope of aduancement : Like vnto the Squirrells , that runne continually within turning Cages , thinking to get away , when as after al their paines taking , they still remaine in the same place . We learne little with great paine , and that little doth scarcely amende our imperfections , but rather oftentimes addes more to them . One drop of wisdome , guided by the feare of God , is more worth then all humane learning . For what doth it profit a Lawier in taking paines to gaine the processe of another , if hee himselfe be at variance with God ? What commodity reapeth a Physitian , to iudge of another mans health , if he himselfe be not as yet resolu'd to feele the pulse of his owne conscience ? What good is it to any , that haue learned the ancient histories , if they be ignorant of those things that passe in this time ? Or to haue learned by Astronomy the motions , and influences of heauen , if they knowe not the meanes how to come thither ?

There be some , that vndertake Of Travailers & Pilgrims . long tedious voyages , gaining many hostes , but few friends , promising to learne much in their iourney , when as oftentimes they returne more foolish then thy went : and perchance hauing circuited the earth , doe sorrowfully bequeath their body to it , for a conclusion to their perfected resolutions , as flies when they haue passed many times round about the candle , at length enter into the flame . After they haue seene so much land , there only requires a handful for to couer them . With this vanity are they iustly afflicted , which make long voiages toward some Saint , for to desire that they may get children , when it may bee at their returne they finde that some officious neighbour hath discharged them of that care . This is also a vanity and affliction of Spirit .

Perchance our ciuill vertues Of Civill vertues . haue some thinges that are of more consequence . But here out of this also doth bud another vanity , seeing that those vertues haue no motion , but by vices . For choller giues an edge to valour , Cowardice doth make a man to be more circumspect , and wary . Ambition , Auarice , & Enuy , are as stings to study , & Industry . The feare of an ill report in many women is the cause of Chastity , many are sober out of a couetous humour , others for necessity ; friendships are contracted , either for the desire of pleasures , or for the hope of profit , the first being no otherwise then a paltry brokery , nor the last than a marchandise . Religion it selfe doth often serue for a cloake to such couetous persons : for many followe Christ in the desert onlie to haue breade , Ioh. 6. 26. which is to subiect their vnderstanding to the belly , and the chiefe of vertues to the meanest of vices , but I know not which is worse , either to fly away from Christ , or to follow him for gain : to serue him for mony , or to serue the Diuel for nothing . Whether it doth seeme most iniurious and ignominious towards God , either to leaue his Sonne Iesus Christ , or in following him , wrong fullie to make him a vallet to our concupiscences . What can these vertues then bee that march vnder the Pay of the Deuill ? Surely this is also a great vanity and manifest corruption .

Wherfore some ( not perceiving anie thing in the worlde which is exempted out of this vanity , & that vices & impiety haue infected all sorts of estates and conditions in humane life ) doe thinke to wrest themselues out of it by confining their bodies to some desert , and condemning their minde to a perpetual care , where being secluded from all company they liue in continuall silence , never speaking but with God and themselues . This solitarie humour in manie doth proceede from a brutish conceipt , in others from a weake spirite incapable of humane society , in others from an ambition to be remarkeable for some extraordinary profession , and in others out of discontent & envy , that they are wearied in swimming against the current of this worldly streame , and in having received all things stil contrary to their desire ; Notwithstanding I do not doubt but that there be some which doe embrace this sort of solitary life to banish themselues from the vices of this world , & to serue God with more liberty . But such are much deceiued who willing to forsake the world do returne farther into it by other meanes , and are assaulted by worse temptations . For then passionate griefes , curious cogitations , peeuish Idlenes , Hypochondriacall humours , dispaire , presumption , and selfe admiration doe insensibly glide into mens spirits vnder the profession of an extraordinary sanctity ; all which do render the spirit discontented of an insolent melancholy and presumptuous devotion , which oftentimes degenerateth into madnes and want of sence . A solitary man in the extremitie of his griefes and sadnes hath no bodie to comfort him , & comparing himselfe with none other but himselfe , hath this conceipt , that he is some excellent thing . But then lustful desires do doubly burne within him . For man is of this nature that hee thinketh those thinges most beautiful which are farthest remote from him . So Saint Hierome being in the St. Hi●rome in his epistle to Eustochium . midst of a desert , & in his greatest abstinency doth confesse that his minde was then amongst the dances & Ballads of young maides , and that he did burne with incontinency and desire . Besides the Devill following Jesus Christ in to the desert doth plainelie shew that hee did iudge that place most convenient for temptation . Then if the Son of God was assailed by the Devil in the desert , how scapeth an Hermite or secluded person that can neuer be exempted ? Therefore the surest way for a man is to seperate himselfe from the world , not with his feet , but with his affection , to expel it altogither from him , and his heart , fearing otherwise that departing from this world , notwithstanding hee carrieth it with him . For as it is possible to be worldly & vicious liuing far from the world : So is it possible to leaue the world with out flying into a desert , & to liue alone in the middest of company : To bee within a Court or Pallace spectator of vanity and troubles , without participating of them : & in the midst of a babling multitude , to talke only with him selfe , and to entertaine his thoughts with God : And in the meane time to employ his endeauors to the edification of the Church , stretching out his hand to the Erroneous , for to reguide them into the right way of Salvation , rather then to hide his Talent in the earth , and to cut himselfe cleane off from the body , and all civill society , as an vnprofitable member . So did the Apostles and those glorious lampes which haue enlightned the Church of God , and which shine to this daie amongst vs they being dead . I know wel that the opinion of Aristotle in the beginning of his Politiques is true , that He which is of a solitary di●●●sition is either of a most divine , or very base spirit : because that hee doth estrange himselfe from all society , either for that hee hath vertues more then humane , or that he is so contemptible and meane in respect of man , that he is vnworthy to approach neere him : But let him knowe which doth affect solitarines , because hee doth surpasse all men in vnderstanding or vertue , that he ought to repell that humour , and to condescend by humility and meekenesse to the imperfections of others , labouring for the good of the Church or Common-weale , either by worde or worke . For what are al those perfections any more then shadowes & obscure traces , of those perfections which are in Iesus Christ ? Notwithstanding he tooke vpon him our shape and conversed amongst men , that there by he might saue them , and win soules to heauen . Therefore to conclude this point ; Jf to fly from the world be a vanity , how much more to follow it ? If vices and torments doe harbor in the desert , how much more in presses and throngs of people ? Truely if vanity bee in euery place , let vs say that All is torment and affliction of Spirit .

But in the meane time that Old age . Man is busied about all these vaine conceipts while hee is pushing ●ime with his shoulder , endevouring nothing al daies of his life but to rise , & to go to bed : to apparel himselfe , & to make himselfe vnready : to fill his belly , & to evacuat his stomacke : Which is no more then a Circle of the selfe same importuning occupations : much like vnto a Millers horse that alwaies treads one compasse : While hee is thus busied with such occasions , beholde olde age stealingly arriveth , to which few do attaine , and all desire . But if any doe peradventure gaine that time , they desire to haue it prolong'd to the vtmost . This age ( being as grapes which haue lost their iuice , and as the sinke of mans life ) is without question the most vnhappy for those men that are worldly : as on the contrary it is the most blessed for such as are godly . For worldly men in this age are doubly possessed with waywardnesse ; their feare and distrust doth encrease ; their iudgement waxeth weake , and begins to diminish : Wherefore wee doe wrongfully call a melancholy humour , wisedome ; or a disability sobriety , because oldnesse leaueth not pleasure , but pleasure leaueth it . And therefore hee doth vndeseruedly complaine that the time & manners of men are changed into worse , while nothing is changed but himselfe . For in his youth all things pleased him , if they were neuer so bad ; in his old age all things disliked him , if they were neuer so good ; Like vnto those which being in a shippe thinke that the baukes moue , when it is onely themselues . It is also a vice incident to this age for to speake much , because they are no more able to performe any thing ; and that they think also themselues most fit to propose precepts to youth , and to declare thinges of time long since . Like vnto a declining state ( as that of the Romaine Empire ) where there are manie talkers , but few valiant : & not much different from the aged time of the world , where are many curious disputers , but few of the true religion . In this age also doth encrease the loue of wealth , & earthly cares doe summon new forces against man ; hee waxeth all gray , and every thing in him beginneth them to wither , onely his vices excepted . That ancient man of whom the Apostle maketh often mention , being ready to dote , waxeth not olde in worldlie age , but then is hee in his full vigour . He then fore-feareth approaching death , and holdeth his life like vnto an Eele which slideth away . In the meane time he determineth of tedious designes , and heapeth vp riches as if death stoode a far off , and durst not appeare : Then man hath least feare to die when nothing of worth remaineth in him , but the very leese & dregs of life . Then doth hee prepare himselfe least to gaine the future blisse , when age forwarnes him , & every gray haire doth ordinarily advertise him : yea many times death takes for a gage one part or other of our body , as an arme , or eie , or legge to serue for an advertisement that he will very shortly fetch the rest . For old men are affianced to the earth by a long vse and habit : notwithstanding they are vnwilling to go to it , when nothing remaineth in them but euill . This is also a vanity and great griefe of Spirit .

In conclusion of all this vnprofitable & wearisome travaile , Of death . behold the approach of death , before they haue learned to liue , much lesse to die . The most part of them being taken out of this worlde before they know to what end they entred in . They woulde willingly prolong the date of their life , but death admits no composition : for it hath feet of wool , but armes of Iron : it commeth insensibly , but having taken once holde it never looseth her prize . To this pace or step man commeth so slowly as possible he can : For if a ship should sinke amongst the waues two hundred leagues from land , notwithstanding every passenger would striue to swimme : not with an intent to saue his life , but to repell death for some minutes , and to render nature her last inevitable tribute . Every man trembleth at this passage , and laboureth to settle himselfe here . The sole memorye of death , mournefull funerals , and the reading of Inscriptions engrauen on sepulchres , doth make the very haire to stare and stand on end , and strikes man with an horror and apprehension of it . Some represent death terrible to the aspect and deprived of flesh , others consider it with compassion mixte with dread . Some particular man which not long since was clad in silke and shined with Diamonds , is now assaulted with troupes of wormes , and breathes foorth intollerable sents , while that his heire doth laugh in secret , and enioyeth the fruit of all his labour , which he himselfe never enioyed . And neverthelesse in this his very dust and corruption doth appeare an ambition , and pride doth rest it self within his tombe . For then behold stately Sepulchers , ingraued stones that report some famous actions , and proud titles vpon his tombe set out with false narrations , to the end that passengers by may say , Here lyeth a goodly stone & a corrupted body , Surely this is a vanity of vanities , and one extreame vanity .

But all these are as Roses Of Hell . in respect of the Thornes which follow : for the vanity and trauaile of this temporall life is a happinesse in regard of the torments of eternall death which doth swallow the most part of men . It is a large way which leadeth to perdition , and few do find the way of saluation . Death commeth here to leuy souls for hell , and doth enroule great and smale , learned and ignorant ; rich and poore ; yea many which are esteemed holy , and liue couered vnder the cloake of hypocrisy , to the end that they might goe to hell with the lesse noise , and not be staied by the way . This Hel is a place of flames , and yet there is perpetuall darknesse , where soules doe wax olde and yet neuer die ; and where they liue continually to dy ; where they burne without consuming ; where they mourne without compassion , are afflicted without repentance , where torment is without end , and past imagination . There the vnhappy rich man , which refused to giue poore Lazarus a crume of bread , doth now begge of him a drop of water , although whole riuers be not sufficient to extinguish his heate . What if the Roddes that God doth punish his Infants withall , doe sometimes make them almost dispaire , and euen curse the day of their natiuity , as Iob and Ieremie did ? What Iob. 3. 1. & 3. Iere. 15. 10 are those afflictions that hee doth oppresse his aduersarie withall ? It is a horrible thing ( saith the Apostle ) to fall into Heb. 10. the hands of the liuing God . For because hee saith in his anger , as it is written in the 32 Chapter of Deuteronomie , I haue lifted my hand toward heauen , and said , I am the euerliuing God ; If I whet my glittering sword , and mine hand take hold on iudgement , I will execute vengance on myne enimies , and will reward them that hate me . Praised be God which hath deliuered vs , and drawn vs from that burning furnace of hell by his sonne Iesus Christ , who ( as St. Paul saith to the Galatians ) was Gal. 3. reviled for our sakes : and hath called vs out of perpetuall darknesse to his meruailous light . 1. Pet. 2. 9. Is it possible for vs to bee ignorant what that torment is , and not knowe how much he hath suffered for to retaine vs in feare , and to make vs knowe the greatnesse of the grace of God , & the excellency of our redemption in Iesus Christ his sonne , who is also God eternally blessed ?

This whole precedent discourse How God frustrateth our designes . hath led vs through all ages , and through all the most ordinarie conditions of humane life , yet in this voyage we haue knowne no thing but vanity and torment of Spirit . And it hath chiefly appeared , when we haue cast our eies vpon the diuine providence of God ; which doth from the highest heauens view all the actions of man , not as an idle spectator , but as a wise conductor and iust iudge . And there from aboue he laughs at the designes of great men , and frustrateth their enterprises , destroyeth their tonges and spirits of Babylonian builders , ruineth their greatnesse , & breaketh their Scepters into shiuers ; teaching man that hee is nothing but dust , and his wisedome but meere blindnesse ; To the ende that hee may learne to contemne the worlde , and transport his hopes from earth to heauen , and that hauing seene some beames of this terrestriall splendor , which vanisheth as lightning , he doth saie with St. Peter . It is good that we bee Luk. 9. 33. here , let vs make our selues here Tabernacles . Happy is that man which hauing well knowne the vanity of this world doth retire himselfe towards God : that he being in a sure hauen a farre off , & that being vnder his shadow as vnder a sure couered place may contemplate the ruine of the wicked , the instability of their designes , the folly of their hopes , & the effects of the iudgement of God . Therevpon the Prophet Dauid in the 92 Psalme saith also O Lord how glorious are thy workes , and thy thoughts are very deepe . ! An vnwise man knoweth it not , and a foole doth not vnderstand this . When the wicked grow as the grasse , and all the workers of wickednesse doe florish , then they shall be destroyed for euer . It behoueth vs here to note carefully that this Psalme is entituled A song for the sabbaoth day . For by it he doth advertise vs that this meditation requireth a quiet and resting spirit which beeing restrained from the presse of humane actions doth range it selfe into the house of God , according to that which hee saith in the 73 Psalme , where hee doth confesse that the prosperity of wicked men hath offended him , and that hee could hardly digest it , vntil that hee had entred into the sanctuary of the Almighty , and considered the end of such men . For to vnderstand what the true happinesse is , and to vnmaske himselfe to the immaginary felicity of this world , it is not necessary to go to Philosophical schools , or to builde his resolutions vpon the opinion of the vulgar , but to enter into the holy house of God , and there learne what the difference is betweene the riches , which he scattereth vpon this great multitude , and that which he reserueth for his litle on s , what the vncertainty of this worldly prosperity is in respect of the certainty of Gods promises . But with what insensible chains doth Sathan lead men into perdition ? How doth he triumph ouer those which triumph in this world ? Howe they that thinke themselues most sure are vpon the point of their ruine & perpetual destruction ?

Furthermore he doth consider Of the vaine glory of men how vaine the glory of man is , in that some one doth boast of his particular strength wherein it is vnpossible for him ever to equal a Bul : some other doe glorie in their beauty , when as it is onlie a superficial colour , which covereth the bloud , bones , and braines , hiddeous thinges to see ; Jt is also a thing that age & many maladies haue power to deforme . Some other doth glorie of his honour , and greatnes , when indeede he is possest in this state with most trouble & feare , & lesse liberty ; besides he is mounted so high , that he cannot fal but with breaking of his owne neck . Some other doth glory to be more drunk than his companions ; but if his belly be greater in capacitie then other mens , notwithstanding it wil never exceed a barrel . This is also The misery of some conditions of men & nations . a vanity with a like peruersity .

Those former thinges are generall ; for vanities & miseries are common to all men , since that sin hath subiected mankinde to them : But notwithstanding there are some more then other , which are made examples of extreame miserie . As poore beggars , which are constrained through necessity to lie vpon the bare pauement ; as gallie slaues ; and as those miserable wretches which are made mercenaries . The hundreth parte of humane kinde doth imperiously and impiouslie torment the rest ; and those that are feeble & meane serue as prayes to the mightie . Amongst the Turkes & Pagans which possesse three parts of the world , men are bought and sold in the same fashion , as horses in a faire . For the buyer marketh their sight , maketh them shew their teeth , and feeleth the sinewes of their Armes and legs . Great Princes keepe Millions of chained slaues for to labour in making of sugar , in working of Mines , to serue in Gallies at sea , & to performe such kinde of servility , that death is more tollerable to them then this kinde of life . There are certaine people which haue for the space of sixe months continuall night , who liue in Cavernes , and in the extremity of the extreamest degree of coldnes haue no heat to confort them but only crueltie : Others there are on the contrary , who liue among Sandes continually scortched by the Sunne , a Country barren in fruites , & fertill in Serpents , and Lyons . Our clymat in respect of such intemperature is as the garden of Nature , where God hath planted most wealth and riches ; but where he hath reaped least fruite of graceful actions . And where these natural blessings are so ill husbandred , that amongst all that aboundance there is nothing to be seene but misery and poverty .

The vanity of the thoughts , desires & iudgments of men .

NOW that we haue formerly and superficiallie represented as with a Coale the vanity & misery of our nature , & the actions of man , let vs nowe examine his thoughts . David in the 94. Psalme saith , The Lord knoweth the thoughts of man that they are vanity . For if anie Idle & vnprofitable thoughts . could but make a true collection of his thoughts which haue only passed through his braine in one day : the confused multitude and varietie of them , being all very foolish , would astonish him : The diverse fictions and strange Idea's that painters conceipt in respect of these are nothing . For some man ( when he hath setled himselfe in his study , or some place where he thinketh to haue his spirit busied about the most serious affaires ) doth then begin to count the quarrees of his window , or , as the Emperor Domitian , to pursue little Sueton. flyes both with eie & hand . Some one againe perceiving himselfe destitute of company , and being very pensiue , doeth advise with himselfe what he would do if he were a King : or if that he had a million of crowns how he would spende them : or thinking of his owne domestique affaires , doth threed a chaine of tedious hopes , & by degrees becommeth very rich in his discourse , at the conclusion of which he frustrateth all that imagination , and returning to the consideration of his present poverty , he moderateth his passions . Yea also during the time of Sermons & praier ( when God speaketh vnto vs , or wee to him ; ) our minds are abstracted , & thinking of some other thing ; Therefore if our best actions are infected with idle cogitations , how much more our vnprofitable howers , and ill spent time ?

These frivolous thoughts mixed with vaine desire , and a like ignorance do labor the minde , and giueth it no repose : For man in his solitary thoughts doth ruminate the evils past ; vexing himselfe with the things present and fore-fearing things to come , yea those things that shal never happen : he changeth his doubtfull feare into certaine miseries : Many being miserable out of a feare that they shal be miserable : & many diing out of a feare that they shall die . Every day hath sufficient affliction to torment vs . For who can ever bee in ease , if all the past and future evils doe render themselues present to vs ; the first by our memory ; and the last by our feare ? This naturall vnrest is the cause that man loueth change ; like vnto one that is sicke , who desireth continually to change his bed : yet notwithstanding findes himselfe more distempered in the last then in the first , thinking no repose to be but in wearines . For he alwaies carryeth his griefe with him , & findes little ease in changing of sides : yea ( I dare say ) if God had placed man betwixt good & evill to take his choice of either , and , as it were , to cut what hee thought good out of whole cloath , his blindnes is so great , that he would rather chuse the worst : or if he did make choice of the best , his perversity is such , that he would quickly convert it into ill . Jf God sende such no griefes , they will send themselues some . Jf their owne griefes doe not trouble them , the happinesse of others wil torment them : and envy is more stinging then affliction .

From it also doth it proceed Desires . that men desire alwaies they knowe not what themselues : they are greedy to desire , but weake to put in execution : as a bird that doth covet to flie , but vseth only one of her wings . Also men are distracted with contrary cogitations : One complaineth that his wife is dead : Another that shee will not die . One mourneth for the losse of his children ; another that hee hath some that bee very wicked . One disturbed with busines praiseth domestique repose ; and that opinion of Saul who did rather affect to liue obscurely in the basest poverty , then to bee exalted to the highest dignity : another being excluded from publique commande doth notwithstanding breake his own necke to attaine it . Every thing doth seeme to vs beautifull , but that which wee haue , & nothing delighteth vs but that which we cannot obtaine . Nothing doeth so much reioice vs as the hurte of another man : Jf some one decay in fortune wee smile , but it grieveth vs to see him receiue any honour .

Jn this vanity of thoughts and vncertainety of desires doth appeare a great weakenes of spirit . For our affections are swaied more by gestures , and externall appearance , then by the thing it selfe . Like vnto some spectators at a Tragedy , who notwithstanding that they know the Argument to be fabulous & nothing concerning them : doe weepe out of compassion ; when as they will not shed a teare for their owne vnfeined griefes . Some there be also that hang themselues out of dispaire , which the selfesame houre would haue run away from the thrust of a sword , because that this last kind of death commeth accompanied with horror and feare , whereas the former is so quickly dispatched , that the sight of it doth nothing amaze on . Opinions doe more gouerne vs then the things themselues , many doe sometimes eate meat which they knowe not , and yet they finde it pleasing to the tast : but after , when some one hath told them what it is ; their conceit will make them so sicke at heart , that they will vomit it vp again . Some others haue more feare of a mouse , or of a hem , or of a Toad , them of a sword : certainly such peeuish weaknesse and fantasticall actions doe governe our imaginations .

Truely I know not how , but men study to deceiue themselues . Some one will recite a tale for trueth , which hee knoweth to be most false ; & that so often , & with so great an assurance that himselfe in fine doth beleeue it . A husband that knoweth his wife to be deformed , notwithstanding because she is painted and disguised , will begin to perswade himselfe that shee is faire : and shee her selfe will beleeue it , and thinke to bee reputed so : How many bee there which beleeue in a religion because they wil beleeue it ? Which contest against their owne sense ? Which say among themselues that Surely is absurd and not agreeable with the Scripture ; I will haue it thus , and will beleeue so . This is to haue a constrained beliefe , not to haue his wil subiected to religion , but religion to his will .

The infirmity of mans iudgement doth especially shew it selfe in religion . For what hee thinketh touching the seruice of God doth manifestly appeare by his exterior actions . In matters of newes wee doe sooner beleeue one that hath seene it , then the common report : But in matters of religion it is contrary ; for most doe followe the vulgar opinion : which is as much as to maintaine that which is most absurd , and then to hide himselfe amongst the multitude . If some one hath a desire to put out mony , hee requireth for such as are both faithfull and of ability , and will haue good assurance for it : But in matters of conscience without farther enquiry hee referreth himselfe and opinion to the Curate of the same place wherein he liueth . Obserue many other things which follow , that any may easily perceaue to bee most ridiculous : as to cloath with silke and gold the images of men , while that a poor beggar goeth naked , which is the image of God : To put of the hat at the name of Jesus , and not to remoue at the name of Christ . To weare a Crosse hanging downe vpon the belly , while that the belly is a enimy to the crosses of Christ . In going to a bawdy house , or returning from some wicked fact , to say certaine Pater nosters . To kneel down at the box which keepeth the Host , when it returneth empty from some sicke body , as when it went full . To adore the Host passing by in a little box , and not to respect it in a mans body , which is come newly from receiuing it . To make their Creator with wordes , and then presently to devour him with their teeth . To be insolent & deboshed on day before lent , and the next day following to be very graue & sorrowfull . To employ their blessed beades for to obtaine remission of their sinnes . After the death of any great personag to cloath with blacke the Image of our Lady , to the end that she may participate of their griefes . To whip themselues in publique for to content God , or to release a soul out of Purgatory . In honour of the Saintes to burne candles in the midst of day . To conclude , man hath forged many strange things in his braine , & would haue God to approue them . Nay hee is come to that passe , that hee doth assume to himselfe the distribution of offices in Paradise ; making one protector of a Country , another a healer of some particular disease as if little Antes had power to dispose of affaires belonging to the Crown of France . this is also a vanity of vanities and an extreame imbecillity of Iudgement .

Our selues which haue the true word of God for a rule to frame our actions by , are not exempted ; & our folly and vanity doth mixe it selfe with the sole verity of God . For in our ciuil actions if we haue need of counsaile , wee presently addresse our selues to some friends : But in matters of Gods divine service we take counsaile of our minde and concupiscences , which are our domesticall enemies . Jf mony be due to vs from one , wee had rather alwaies haue the mony than his promise ; in celestiall matters it is contrary . For the Holie Gospel is an obligation , by which God hath promised vs salvation , and hath sealed it with the bloud of his Sonne ; but we had rather keepe the obligation then receiue the payment , which is due at the daie of death , nay we do endevor to prolong the date of it .

Some doe recorde in the Zonaras . Emperour Honorious a great simplicity , & childish weakenesse , that having a Henne nominated by him Rome , which hee did cherish , and so infinitely affect , that when one came vnto him , said that his Rome was lost , he answered very sorrowfully , Alas ! she was here but even now . But the other replying said , And please your Highnesse I speake not of a Henne , but of your city of Rome , which hath beene surprised and sacked by Alaric Goth. The Emperor hearing this was somwhat comforted , thinking that losse to be more tollerable . Such is our simplicity we will not suffer one to touch our riches , but wee will endure any to entice vs to vice , to seduce vs into error , & to poyson our soules . Jt is a great folly to refuse a medicine because the Physitian is not eloquent . Why doe we not then make account & estimation of the preaching of the Gospel , if the preacher be not eloquent , seeing that the holy Gospell is the medicine of our soules ? Is it not then an extreame brutishnes for some vicious person to misprize the Holy writ , because it is not adorned with flowers of Rhetorique ? what is the reason then that the worde of God doeth not please vs , If it bee not decked with flowers and composed with art , seeing that it is that sacred worke & doctrine of our reconciliation with God ? We do not receiue willingly the correction of our parents , if it be not very milde . This is also a vanity , distast , and childish Humour . False Iudgments

Touching our iudgement which we haue of others , either in esteeming or contemning them , it is most vaine & ridiculously ignorant . For if there be a question about burthens , we account him most strong which can carry the heaviest ; on the contrarie about quarrels wee esteeme him the most valiant which can beare nothing ; attributing force and valour to weaknes and impatience . Jn matters of Ornament wee doe not iudge of the goodnesse of a sworde by the beauty of a scabbard : nor of the mettle of a horse by the fairenesse of the Bridle and Saddle : why do we then measure our estimation of a man , either by his good or bad apparel ? And if it be necessary that we salute one for the stuffe of his cloathes which he weareth , why doe wee not salute the same stuffe in the shops ? Why do we iudge discreetly in the estimation of vaine and triuiall things , when as in a matter of such importance , as of the estimation of man we are most void of reason ? So some do respect a Marchant or Rent-gatherer , because he sūmeth vp exactly his accounts , when he liueth in such fashion that he cannot giue an account to God . Some labour to till their Gardens and other grounds , and by it win much praise , when as themselues are barren and bring foorth vaine feare . no fruit of good workes .

We are as much vaine & childish in our feares as in any other thing . For as little Infants doe play with fire , & burne themselues , but feare when they see their father comming ( masked with a frowning countenance ) towards them : So men desiring to dally with pleasures because of their lustre , at the length loose themselues amongst them ; yet notwithstanding they fear God their Father , when he commeth to them vnder the maske of afflictions or death . Also man doth ingender in himselfe either foolish or pernicious feares . Some one beeing iealous , that his wife doth affect others , endevoreth to espy & search out that which hee feareth to find : & by this meanes angereth her , so that she seeketh to be revenged in such nature which he formerly suspected . Some other fearing to liue without honor , commits such things that subiects his body to some cruell torment , and staineth the memory of him with perpetuall infamy . Some other feareth the want of riches , but he shal want it , & die without it . Some againe feareth he shal dy before marriage ; but God wil attend that time , and by wedlocke will make him twice ; miserable .

When I consider what Childish wisdome . humane wisedome is , I finde it agreeable to the Industry of Moles , which dig vnder ground with much dexterity but are blind when they come into the Sunne . So wee haue much skill in earthly affaires , to sell , to couenant , and to supplant any one ; But take one of these men which is most subtill in these things , and bring him to the brightnesse and light of the holy Gospell , and there hee is altogether blind , and of a selfe conceit will continue so . For during the time that he doth foresee future events & alterations of estate , hee is ignorant of his own destruction : while that he discourseth on the affaires of kingdomes hee is a slaue to the Deuill . And notwithstanding that blind iudgement of his dares contest against the euer living God ; the folly and foolishnes of the children of darknes against the diuine wisedome of the Father of light ; And the discretion of man against the prouidence of the Almighty . For the wicked do couer themselues with silence , craft and dissimulation : like vnto little children , which thinke that they are sufficiently hidden when their eies are closed : beleeuing that no body seeth them , when they see no body . But in the mean time God perceiues them both naked & vncouered , yea better than they know themselues . For God is not only al hand in holding and conducting the whole vniverse , but also all eie in seeing & dicersning all things in it . The thickest bodies are to him transparant , and darknes it selfe is to him light , & therfore the Prophet David doeth iustlie reprehend that foolish wisedome in the 94. Psalme , where he saith Vnderstand yee vnwise among the people : and yee fooles , when will yee be wise ? He that planted the eare , shal he not heare ? Or hee that formed the eie , shall he not see ? Nowe in this place he calleth them vnwise , not which are fooles and runne vp and downe the streetes : nor those priuate & particular men which are without office : nor the heavy-spirited Commons , but such as are crafty , & manage affaires with dexterity , thinking by their sagacity to cover themselues from the wisedome of God ; or to dazell the Eies of his sacred prouidence . Like vnto the most dangerous Agues , which are vnder the appearance of coldnes : so the most ridiculous folly is that which lyeth vnder the appearance of wisedome .

It behoueth also the faithfull to exercise his meditation and to bee Spectator of the actions and thoughts of men , and of al the vnprofitable labours of his life . For it is in humane life , as in a Faire , where there commeth two sorts of people ; one for to buy & sell ; the other only to see . Man that feareth God is like to one of those which come to see , he is not here to be Idle , & search for nothing but to contemplate the works of God & humane actions : but he may say ( when he hath seene al the delights that the curious vanity of men can shewe forth ) O how many things are there in this world which I haue nothing to do withall ? What if during this contemplation some one do iossell or throng vpon him , or if one cut his purse , that is doe afflict or depriue him of any thing , all that such a one will do is , to goe out of that company , & knowing himselfe to bee a stranger in this world will trauell towardes his Country , where that celestiall habitation is , pressing alwaies ( as the Apostle saith ) towards the marke for the price Phil. 3 14. of the high calling of God in Christ Iesus . If the world contemne him , he will contemne that contempt , as knowing himselfe better then the world , and to bee called to a better hope : he will esteeme the promises allurements of the worlde , vaine , the occupations of men base and importunat . And according to the example of Mary in the tenth of Luke , Hee will chuse the good part , which shal not bee taken from him : Concluding all his Meditations after the same manner as Salomon doth in the ende of Ecclesiastes : The ende of all , is the feare of God , and the keeping of his commandements : for in it is comprised the summe of mans being .

Now therefore after all this Meditation let vs rest our selues vpon these two Maximes and propositions , which are the true foundation that zeale is grounded vpon . The first is for to loue God , it behoueth to contemne the world . The second is , that for to contemne the worlde it is necessary for the faithfull to know his own worth , noblenesse , and excellency of his vocation .

The first Maxime is taken out of St. Iohn in his first Epistle , Loue not the world , neither Chap. 2. ver. 15. the things that are in the world . If any man loue the world , the loue of the Father is not in him . For all that is in the world ( as the lust of the flesh , the lust of the eies , and the pride of the life ) is not of the Father , but is of the world . And the worlde passeth away , and the lust thereof : but hee that fulfilleth the will of God abideth for euer . Nothing doth so farre separate vs from the loue of God as our affection to the world , seeing that the holy Scripture for to admonish vs doth call the world the kingdome of Ioh. 16. 11. the Divell . But as the Moone hath no light vnlesse from the Sunne : So our soules haue not any light but by the regard of our God ; and by a consequent neither more nor lesse : but euen as the Moone doth loose her light when she is hid within the shadow of the earth : So also do our souls loose their brightnes ; for they are called in the holy Scripture the Infantes of light , when they molest and wrap themselues within the shaddow of earthly things , cares , and worldly concupiscences : which wee ought to tread vnder our feete according to the example of the Church , which as it is written in the 12. of the Apocalyps hath vnder her feet the Moone , that is , the mutable instability of these inferiour thinges . To this purpose also Jesus Christ would that The peny should be restored to Caesar , because that it had his Jmage on it . Let vs therefore then giue our selues to God , seeing that wee beare his owne Image . But the Jnconvenience is that we do often abolish the Image in rubbing it against the Earth , and polluting our soules with worldly thoughts and desires .

That wee may therefore misprise the earth , & all that the word doth promise , it requireth that wee come to the second point , which is , to know perfectly what the worth and excellency of the faithful is . For when as men by an vnfriendly amity , and cruell welwilling do sollicite some one to doe ill , which hath the feare of God , and to offende his conscience in offending God , Jt behoueth the faithful to thinke in himselfe : what ? I that am a childe of God , and am of a celestiall noblenes , that am one of the first borne whose names are registred in heauen , shall I esteeme Heb. 12. the promises of the world , which when they are most certaine , they are too base for me to meditate on ? to delude the son of a Prince with an apple ? To entice with siluer the Sonne of the King of Heauen , to offende his Father ? And after the ensample of Esau to sell my birth-right for a messe of pottage ? Such persuasions shall not by any meanes possesse me . God will not afflict me with so great a blindnes . We are vnworthy to be followers of Christ , if wee doe not esteeme our selues to be better then the world . Was it not for the loue of the faithfull that the world was framed ? Will not God ruinate it againe for to reedify for them a fairer house in heauen , where shall bee the fulnesse of glory ? For this heauen or climate is inferior to the worth & dignity of the children of God . You that feare God & trust in his Son , knowe that it is you that vnderprop the world , and that nourish the wicked in it . Therefore the enimies of God are bound in obligation to you . For he doth conserue the worlde out of a respect , which he hath towards his chosen and elect , whereof some are mixed amongst the euill , and others are yet vnborne . It is written in the 6. of the Apocalyps , That God doth attend vntill our fellowe seruants be accomplished . And therefore this is one of the reasons why that Christ doth call the faithfull the fault of the Mat. 5. 13 earth , which is as much as a little part amongst men , which conserueth the rest , and delayeth their destruction . For God conserueth the sinfull because of the good , to the end that they should serue as medicines to them , and that the might and power of our aduersaries might serue to compell vs to the feare of God and to trust in his promises . Such being the excellency of Gods elect aboue the rest , it behoueth vs to respect the pleasures , riches , & greatnesse of the worlde , as things that are most ridiculous , and as the painted kingdomes which the Deuill shewed vnto Christ . Like those which from the highest part of the Alpes doe looke into Campania , where the greatest Citties seeme like vnto little Cottages : how much lesse and base wil they seeme then if they were discerned from heauen ? From thence therfore it behoueth that the faithful contemplat humane things , and that hee transport instantly his heart to heauen , since that there is his treasure . And considering from thence the Pallaces of Princes , hee will esteeme them as habitations of Ants ; & the turbulent murmuring of men as the buzzing of an angry swarme of Bees ; and contemplating from thence what things are most greate and apparant in the earth , he will say , The vanity of vanities that all is vanity .

That Holy glory wil not hinder Christian humility . For wee knowing the worthinesse in our selues , doe finde our dignity in Iesus Christ . If repentance doth humble vs , faith doth exalt vs : If we are nothing before God wee are somewhat in God , & in his fatherly affections . And therefore in this the faithfull are contrary to worldly men . For they do lift their eies to heauen by too much pride , but presse downe their heart on the earth with avarice and incontinency : whereas the godly on the contrary hath his eies vpon the earth by humility , as the Publican which durst not lift his eies to heauen , but hath his heart in heauen by faith and hope . The contempt of this worlde proceedes not out of a loue to himselfe ; but out of a true affection to God .

The wickednesse which now reigneth .

MOreouer the contempt of the world borne of the loue of God shal at length grow to hatred of the world , when that besides the vanity and misery of it , he shall contemplate the mischiefe and enmity against the Almighty , which there reigneth ; when besides that vanity which some doe lay open to the view of all , he wil represent to himselfe the iniquities which are closely kept , & the treasons , adulteries , murders which are priuatly and lurkingly committed ; when he shall consider the vials of Gods wrath and displeasure powred generally vpon humane kinde . For in the consideration of this world , it behooueth vs to leaue out no part of it , but to obserue all manner of Nations & people , amongst which there are many Pagans , which not only by a Consequent , but also by expresse profession adore the Deuill . The East Indies dedicate their Temples to him , and honour him with all respect . The West Indies are afflicted and tormented ordinarily with euil Spirits . In most part of the North lurking deceipts , and assuming strange shapes are very common amongst the Inhabitants : Sorcery is there an ordinary profession ; & the Divel raigneth without contradiction . Jn that Country , which did once flourish , where the Apostles had planted so happily the Holy Gospell , the churches are nowe changed into Mosquees , and Temples of Idolatry ; In the West the head of the visible Church is become an earthly Monarck : & banks are erected in those places where in time past was the house of God . Amongst those erroneous and envious people are scattered the Iewes , which blaspheme against Iesus Christ , and having persecuted him in his life do iniuriously wrong him after his death . The Country from whence come decrees and orders for Religion , hath in it publique brothell houses , and Sodomy is there an vsuall custome : Here it is also where doubts in religion that concerne a mans faith are decided in the midst of corruption .

There only remaineth in the world a handfull of people which serue Jesus Christ in truth and verity , and they can scarce receiue breath in this aire which is so contrary to them , being here as fishes without water , as the remainder of great Massacres , as pieces of boards scattered after the breaking of a great vessel : And yet neuerthelesse amongst these few ( which are substracted out of the rest of the world , ) Corruption doth encrease , as a Cancre or vlcer . Quarrels , vanity , superfluity in apparell , Avarice , ambition , sumptuousnes , which spendeth foolishly , doeth infect the one part of this smal troupe . For God is il serued in priuat families , their almes are colde ; they pray seldome ; & read never : In briefe a contagion of vices , by conversing with our adversaries , doeth infect vs , which is the first step to superstition : For error creepes in to vs by vice , and spirituall fornication by corporall . Jf therfore where God is most purely knowne , he be there il serued : How much more amongst the rest of the world ? If vices do harbor within the Sanctuary , how much more in the body of the Church , and habitation of the wicked ? Therefore Christ doth rightly call Sathan the Prince of the world , & Peter doth iustly write in the 2. of the Actes Saue your selues from that perverse generation . For Sathan lyeth in ambush for vs all ; this age is infectious : vices are like vnto glue ; temptations strong : our enimies mightie : our selues feeble & ignorant : & the way of Saluation narrow , and full of thornes : and few there be ( saith Christ ) that finde it . And those which finde it , do not alwaies keepe it : but many , hauing knowne the truth , do leaue it , and returne to their vomit . Let vs know then a place so dangerous , that we may passe by as strangers , which do not only passe but also run from it , flying from the world , to come vnto God . For we shal neuer haue repose vnlesse wee rest our selues vpon him . The heauen moueth alwaies , and yet it is the place of our rest : on the contrary the Earth resteth alwaies , and yet it is the place of our motion . The Quadrantes & Horologies imitate the motion of Heauen : but the faith of the beleeuers doeth imitate the rest which is aboue all . Vlysses did more esteeme the smoake of his owne house , then the flame of an others ; Howe much more than would he esteeme the flame of his owne chimney than the smoake of anothers ? We are here strangers , this is not our house , our habitation is in heauen . Let vs compare the smoake of this strange house , and the darkenesse of the Earth with the beauty and splendor of our owne dwelling , which is in the kingdome of Heauen . Here is the raigne of Sathan ; there the kingdome of God . Here is a valley of teares ; there the height of mirth . Here wee sow in sorrowe ; there wee reape in Ioy ; Here we see the light of the Sunne through two little holes , which are called the eies : there wee receiue light from God on every side , as if we were all Eyes .

Therefore because God is all in all . To him be honor and glory in this world , and in the world to come . Amen .

FINIS .