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IF we doe but seriously con∣sider this besotted World, how like a turbulent tor∣rent it is ouerflowne with all sorts of impertinent and importunate affaires,
which cut our time into a thousand pieces, wee shall finde, that each of them takes from vs one part of our life, leauing vs no time but that which wee gaine by theft; sub∣tracting some houres for to examine our selues in secret, and to enter∣tain our mind with religious thoughts. These solitary meditations haue suf∣ficient in them to employ our wits. For the first Subiect which doth pre∣sent it selfe to our perusall, is a consi∣deration of the vanity and misery of humane life, not for to molest vs any way, while we are in it, but to prepare our selues to depart well out of it. No man can aspire as hee ought to the fu∣ture life, which doth not contemne this present, neither can any man contemne this present, which doth not well know it: and the way truely to 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 beeing neere at hand, doe both dazell the Minde, and distract the Iudgement.
But let vs first enquire, before we proceede, of some one that hath passed this way. King Salomon in the be∣ginning of Ecclesiastes, entring into that meditation doth write, that va∣nity is most vaine, all is vanity. That great and mighty King, who had riches without example; peace, without trouble; glory, without enuy: who was obeyed of his Subiects, re∣spected of his Neighbors, and raigned forty yeeres, which was a sufficient time to content his minde, in sumptu∣ous buildings, in multitude of Horses, in all variety of studies and Sciences,
who had trauersed his spirits through all the secrets of Nature, euen from the Cedar vnto the Hysop. Neuerthelesse, in the conclusion of all, considering how these sweets are confected with bit∣ternesse, how there is little constancie in these things, how there is small con∣tent in all this trauell, hee makes this the cloze of all his actions, That all is vanity and affliction of spirit But be∣fore that Solomon had proued these things,* 1.1 hee learned that lesson of Da∣uid his father, which is written in the 39. Psalme, Truely euery man is nothing but vanity, he walketh in a vaine shadow, and disquieteth himselfe in vaine: hee heapeth vp riches, and knoweth not who shall gather them. Let vs therefore, according to the rules of such excel∣lent men, enter into that meditation,
and taking that Instrument out of their hands, make an Anatomie of our selues. There is no discourse more serious, then that which treateth of vanity: Nor contemplation more high, then to reason of our owne infir∣mities: seeing by that meanes man mainteining himselfe, is eleuated aboue himselfe.
This vanity linked with misery, is to be considered:
First, in the Nature of man.
Secondly, in his actions.
And thirdly, in his thoughts and desires.
MAN being the image of God, and the chiefe worke of Na∣ture, is miserable euen in his originall: For the most no∣ble of them, yea, if he be the sonne of an Emperor, doth receiue his forme be∣tweene the two excrements of nature, and there hee is nourished for a time with the most impure bloud of all: hee is there subiect to be bruised by the least fall of his Mother. His birth is shame∣full, insomuch that women blush to bee publiquely seene in child-bed.
The beasts and birds are brought in∣to the world, either couered with haire, feathers, or wooll; not so much as the seedes and corne of the ground, but na∣ture hath cloathed them with eares and huskes, man onely excepted: for hee
being once come from his mothers wombe, seemeth no other thing then the similitude of a poore worme, that commeth creeping out of the earth, his cloathing is bloud onely, wherein he is bathed and couered, which signifieth no other thing but the image and figure of sinne.
The beginning of his life is with sorrow: for at comming into the world, weepings and wailings doe accompa∣ny him, which are as messengers and fore-shewers of his calamities to come; the which because hee cannot expresse in words, he witnesseth by teares.
Hee is borne immoueable, and tum∣bleth into his owne filth. Other liuing creatures are no sooner out of the wombe, but they fall on their feete and are ready to goe; nor out of the shell, but they runne for meate. The worme (be hee neuer so little) as soone as na∣ture hath brought him out of the earth, beginneth to crawle and creepe, and to seeke for foode: The little Chicken, as soone as hee is out of the shell, is found
cleane, & runneth after the Hen, know∣ing when he is called: hee picketh and eateth▪ hee feareth the Kite, and flyeth danger, being guided onely by nature. But behold, Man, so soone as hee is come into the world, is like vnto a little Monster, and a lumpe of flesh, which will let himselfe bee eaten of other beasts, if he be not seene into; and dye for hunger, before he can finde his mo∣thers brest, and will as soone eate poi∣son as good meat, and handle hot iron, before hee can discerne the good from the euill.
Thus Man beeing brought into this miserable world, and plunged in the gulph of miseries, he then requireth to haue nourishment, and cloathing, to comfort the infirmity of his nature; but behold, he is subiect vnto such necessi∣tie, that hee is glad to gaine it with the sweate of his browes: Whereas other liuing creatures do finde all things rea∣die prepared for them, Man onely hath need of habiliments; for he that is the most noble in the world, is ashamed to
shew his nakednesse, and therefore hi∣deth himself vnder the spoiles of other creatures. Hee is subiect to more mala∣dies then all the beasts together; to which the obscurest fogges or euening dewe doe no hurt. They neuer bleed at the nose, although they goe alwayes declining towards the earth. They are ignorant what the Catarre, Calcull, and diuers sorts of Agues meane.
Man onely is capable to discerne these differences, and to feele their ef∣fects; for if there be any beasts which are more afflicted with diseases, they are such as liue limited within the precinct of some house, and so receiue it by contagion. But some will obiect that Man hath reason aboue the beasts: which is indeed the reason of his tor∣ment, in winning him to practise dan∣gerous and pernitious designes; to bee subtle in contentions, to ioyne himselfe into other mens affaires, and being once satisfied, to stirre vp an artificiall appe∣tite, 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 disturbe 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 distaste a whole vessell of sweets. How much then of happy for∣tunes is required to digest one af∣fliction?
MAn being borne so poore and base into this world, how many yeeres steale from him,* 1.2 before he receiue abi∣litie to conduct himselfe? How long and laborious is his instruction? What time is consumed while hee trembleth vnder Masters, for to gaine vnprofitable words, & some little superficiall know∣ledge? Also who doth not discerne in this part of his age, an vntoward per∣uersitie,
a contradicting humour, and in one infant spirit, all the vices of Man, as buds and graines of some future infeli∣citie? The onely meane to appease children, is to correct some one before them: If any do but touch one of their toyes, they ouerturne all the rest for despite, The loue & respect which they giue to their puppets, are eminent seeds of Idolatry. Such are the infants that are begotten of the best of men: A graine of corne winnowed from the chaffe, produceth corne with chaffe; a man circumcised, begetteth an infant vncircumcised.
Therefore you may see by the per∣uersitie of your children, the image of your corruption.
Wee haue already discoursed vvhat perils and dangers man hath at his first comming into the world, and in his in∣fancie. Now therefore let vs consider vvhat he is when he is sprung vp,* 1.3 and vvhether that there be an end of his mi∣series or no. Of which, if we be equall Iudges, we shall finde, that he doth ra∣ther
increase then decrease in miseries: for this is the time of mans life, where∣in Nature doth raise against him a more furious combate; for now his bloud beginneth to rise, the flesh prouoketh him to his owne pleasure, the vvicked world espieth him, the Diuel tempteth him, & his selfe-will'd youthfulnes lea∣deth him into all dangers, and induceth him to reiect all instructions, insomuch as it is impossible but that which is as∣sailed with so many vices, and succou∣red of none, in the end is discomforted and ouercome. For in the body of youth, ryot, libertie, and deliciousnesse aboundeth: for all the vices in the world (saith Marcus Aurelius) doe there plant their siege. O how many persons in this age are corrupted vvith too much pleasure, lulling themselues asleepe, in the lap of such as seeke to strangle them! O traitrous Dalilah, which seekest by thy inticing flatteries, to deliuer vs to an enemie, farre vvorse then the Philistims, which is the Diuell himselfe! Such pleasures are like vnto
guilded pils, which vnder their exter∣nall beauty include bitternesse. They are also like vnto fresh Riuers, that end their course in the Sea, losing their sweet rellish in an ocean of saltnes. True zeale cannot flourish vnder so nice and delicate a gouernment; nor can the per∣fect knowledge of God (which is a ce∣lestiall gift) be subiected to the belly, it cannot remaine amongst swine; that habitation is onely agreeable to the di∣uell, who, by the permission of Iesus Christ, hauing entred into a Herd of swine, compelled them to runne head∣long to their owne ruine: and who (as it is recorded in the holy Writ) nou∣risheth prodigall children vvith the husks of pleasures, in stead of their pa∣rents bread.
It behooueth the Husbandman, when the trees are yong,* 1.4 to vphold them, and to lop the o're-weighty branches, if af∣terwards he intends to gather any fruit. Likewise, it is necessary for Parents, to reforme & correct the vices that raigne in Youth, lest afterwards it returne to
their shame and reproach. But there are at this day many fathers and mothers, who for not hauing well instructed their children in their youth, doe re∣ceiue much sorrow and griefe in their age: a iust reward for such Parents, who (although they be said to be nourishers of the bodies) are the destroyers of the soules of their children.
If Ely was grieuously punished vvith his children, for that hee did not so sharpely chastice them, as their offences did require, what shall become of those fathers and mothers, which in stead of correcters, are the childrens corrupters? Such Parents may well bee compared to Apes, which kill their yong ones by too much clasping them between their armes, and keeping them so deare; and this is the cause that so many fall into the hands of the Hangman, which is to them reformer and correcter.
Many there bee, that in stead of gi∣uing good exhortations to their Fami∣ly, doe shew them first themselues naughty and wicked examples. For the
first commandement that they giue them how to liue well, is to blaspheme, sweare, exercise gluttony and drunken∣nesse, to spoile the substance of their youth; to bee fornicators, and to kisse women and maidens in their presence.
There bee also many mothers heere that learne their Daughters to Dance, to vse Rhetorick termes, to haunt com∣panies, to scoffe and flout, to paint and colour their faces, to decke their fingers with Rings, and their necks with Ie∣wels, as though they were Iewel-sel∣lers, pretending to keepe a shop: but in the end it will happen to them, as it did to the Prophet Dauid, 2. King. 13. & 15. whose sinne was punished in his children, which were most of them so wicked, that the one of them defloured his owne Sister, and the other killed his Brother, and after∣wards sought the death of his owne Fa∣ther, and chased him out of his King∣dome.
The ancient Philosophers maintained this argument, that all sinnes commit∣ted in this world, vvere punished in the
World to come, except the sinne that Man committed in the bringing vp of his children, and for that hee suffereth punishment in this world: for the fa∣ther can giue nothing to his child, but fraile and mortall flesh, by the corrup∣tion whereof, the life taketh end; but by good learning and knowledge, eter∣nall praise & memory is gotten. There∣fore to conclude, if children haue been in great misery, being nourished with spotted milke, yet the misery doubleth in those that should cause them to bee instructed: for the food of the body is more vile then the food of the soule.
HAuing finished this our second dis∣course, Man is growne to his full perfection both of strength and discre∣tion, and his heat being allayed by age, behold other vanities which attend on him, although not altogether so vio∣lently
scorching, yet more opinionated and troublesome, for hee entreth into deeper cogitations and trauell in the spirit. It is requisit therefore that hee frequent publike places, that he haunt the company of those that are touch∣stones, for to know the good from euill. If he be come of a great and No∣ble stocke, hee must make many enter∣prises of Warre, put himselfe in perils, hazzard his life, and shead his bloud, to die in the way of Honour, or else hee shall bee reputed a dastardly Coward, and vtterly despised of all men. If hee be of base estate, and that hee be called to the knowledge of Arts, Sciences, and needfull trades; yet for all that, he runneth into a thousand dangers, tra∣uailes, paines and troubles, as well of the body as of the soule, hee toileth day and night, and sweateth water and bloud, to get a maintenance during his life, and oftentimes it is seene, that what paines soeuer man taketh for his liuing, yet it is scant sufficient to serue his necessitie. Let him be of any Voca∣tion
or Calling whatsoeuer, there come vnto him irremoueable cares, dome∣sticke troubles, or the knowledge of husbandry, or contentions in Law, or the labour of painfull Mechanick Arts; all to the end that he may get somwhat for his children, who sucking from him (it may be) all that he hath, is onely re∣quited with ingratitude and reproch.
These infelicities are the occasion that man is alwayes wearied with the things present, desiring onely things to come, and continually endeuouring to catch at somewhat that is already escaped; whereas if by chance they obtaine it, it dissolueth to nothing, as it is in their hands, or if they enioy it, yeelds no contentment, nor doth a∣ny wise appease their feare, or satisfie their desire.
It is not therefore without cause that M. Aurelius was wont to say (when hee considered the misery of mankinde) I mused in my mind, said he, whether there might bee found in any age, a man that could vaunt, that in all
his life-time he neuer tasted aduersitie: and assuredly if there might bee such a one found, he would be such a fearfull monster vpon earth, that all liuing things would bee amazed to behold him. Then he concluded after this sort, saying; And in the end I found my owne thoughts true; for hee that vvas yesterday rich, was to day poore; hee that was yesterday in health, was to day sicke; he that laughed yesterday, did to day weepe: he that was yesterday in prosperitie, was to day in aduersitie; and he that was yesterday aliue, was to day dead.
But let vs now returne to our for∣mer matter, and set downe our discour∣ses in order.
What liuing man is he in al the world, that hath giuen himselfe to any Sci∣ence, or otherwise to liue, but that at one time or other hee disliked of his owne profession, and is weary thereof?
And for the better vnderstanding of the same, we will particularly discourse the miseries and troublesome liues of
all the principall estates, liuing vpon the bosome of the sinfull earth.
Searching into all estates of men, we shall finde that aboue all other mortall creatures, Kings are most liberally pro∣uided for: for what maketh man ap∣peare more happy in this world, then Goods, Honors, Dignities and Rule; licence to doe good or euill, without controulement, power to exercise libe∣ralitie, and all kinde of pleasure, as well of the body, as of the minde: all that may be wished for, to the contentation of Man, either in varietie of meates, magnificence in seruice, or in vestures, to raise at their pleasure the meanest man to high place, and with a frowne disgrace the mightiest? All which is continually at a Princes command: there is nothing that may please the memory, or flatter the desires of the flesh, but is prepared for them euen from their cradles, onely to make their liues more happy and full of felicitie.
But now if wee iudge of their liues vprightly, and weigh them in a true
ballance, wee shall finde, that the selfe∣same things that make them happy in this world, are the very instruments of vice, and the cause of greater sorrowes: for what auaile their costly orna∣ments, honorable seruices, and delicate meates, when that they are in continuall feare to bee poisoned, wrong seduced, and often beguiled by their seruitors? Haue wee not had experience thereof many times? Doe not Histories report that some men haue beene poisoned with Pages, and with the smoake of Torches? Wee may reade likewise of certaine Emperours that durst not lye downe to rest in the night, before they had caused their beds to be lyen in, and all the corners of their chambers to bee searched, lest they should bee strangled or murthered in their sleepes. Others that would not permit any Barbers to touch their faces, for feare that in trim∣ming of their heads or beards, they would cut their throats: and yet to this day they are in such feare, that they dare not put meat into their mouthes,
before their taster haue tasted thereof.
What felicity can a Prince or King haue,* 1.5 that hath many thousands of men vnder their gouernment, when he must watch for all; heare the complaints and cryes of euery one; procure euery mans saufeguard; prouoke some ••o doe well by liberall gifts; and others, by terrour & feare? He must nourish peace amongst his Subiects, and defend his Realme a∣gainst the inuasion of forraine enemies, besides many other calamities that are depending vpon a Regall Crowne.
But now touching the vnhappy states of wicked Princes, vnto whom three kindes of people are most agreeable and familiar. The first are flatterers, which be the chiefe enemies to all vertue, and they that impoison their soules with a poison so pestiferous, that it is contagi∣ous to all the world: their Princes fol∣ly, they call Prudence; their crueltie, Iustice; their wantonnesse, Loue; their fornications, Pleasures and pastimes: if they be couetous, they call it good hus∣bandry; if they be prodigall, they call it
liberalitie. So that there is no vice in a Prince, but they cloake it vnder the sha∣dow of some vertue.
The second sort are such, who neuer rest night,* 1.6 but in the morning they bring in some new inuention or other, how to taxe and draw money from the poore people; and generally all their study is imployed to bee wastefull, and prodigall in the exactions and misery of the poore Commons.* 1.7
The third and last sort are such, that vnder the cloake of kindnesse and ho∣nestie (counterfetting good men) haue alwaies their eyes fixed vpon other mens liuings, and make themselues re∣formers of Vices.
They inuent wicked & false deuices, not only how to get other mens goods, but oftentimes their liues, who before God are most innocent.
Behold, heere you may well see the manifold miseries that compasse Scep∣ters, and States of Princes: Heere are the thornes that they receiue, in recom∣pence of their brightnesse and royall
dignity, which ought like a Lampe to giue light to all the world: but when it is eclipsed or darkened with any vice, it is more reproachfull in them then in any other priuate person whatsoeuer: for they sinne not onely in the fault which they commit, but also by the example which they giue.
The aboundance of honours & plea∣sures that Princes enioy, serueth as a bait to induce them to euill, and are the very matches to giue fire to vice.* 1.8 What was Saul before hee was made King, whose life is shewed in the holy Scrip∣tures, whom God did elect? Yet hee made a sudden eclipse or changing. How wonderfull was the beginning of the raigne of King Salomon; the which being ouercome with royall pleasures, gaue himselfe as a prey to women! Of two and twenty Kings of Iudah, there is found but fiue or sixe that haue con∣tinued in their vertue.
If we consider the estate of the Assy∣rians, Persians, Grecians & Egyptians, we shall finde more of them wicked then
good. If we consider what the Romane Emperours were, (which hath been the most flourishing Cōmon-wealth in the vvorld) vvee shall finde them so ouer∣come with vices, and all kinde of cruel∣ties, that I doe almost abhortre to speake of their corrupt and defiled liues. What was the estate of their Common-wealth, before that Scilla and Marius did murmure against it; before that Cataline and Catulla did perturbe it; be∣fore that Caesar and Pompey did slander it; before that Augustus and Marcus Antonius did destroy it; before that Tiberius and Caligula did defame it; be∣fore that Domitian and Nero did de∣praue it? For although they made it rich vvith many Kingdomes, yet were the vices they brought with them, greater then the Kingdomes they gained. For their goods and riches are consumed, yet their vices remaine vnto this day. What memory remaineth of Romulus that founded the Citie of Rome? Of Numa Pompilius that erected the Capi∣toll? Of Aurus Marius, that com∣passed
it with walles? Did not they shew what felicity remaineth in high estates, who are more subiect to the as∣saults of Fortune, then any other earth∣ly creature? For many times the thred of life breaketh, when they thinke least of death, and then the infamy of those that bee wicked, remaineth written in Histories, for a perpetuall memorie thereof. The which thing all estates ought more to regard a thousand times, then the tongue that speaketh euill, which can but shame the liuing: but booke record a perpetuall infamie for euer: which thing beeing duely consi∣dered of by many Emperours & Kings in times past, forsooke their Scepters, and Royall Empires, and betooke them to an obscure life, resting better contented with a little in quiet, then to enioy with full saile the crooked ho∣nors of the world.
BVt aboue other vanities and mise∣ries which corruption doth conti∣nually attend, there doth appeare in Princes Courts a certaine Noble cap∣tiuitie, where, vnder the colour of Greatnesse, is the highest Seruitude, and those gilded chaines that fetter mens minds. He which will liue heere, must alwayes be masked, and prepared in one houre to conuert himselfe into twenty seuerall shapes, to entertaine many seruants, but no friends. Their innocency is accounted meere simpli∣citie; and to affirme any thing, is to dis∣proue the same. There are two sorts of people in the Court which hate one the other, each knowing of it: not∣withstanding, there is alwayes an emu∣lation betwixt them, which should first attempt any point of Honour, to doe the other seruice, and bee the last that should end it. But such ridiculous
complements are like vnto Anticke actions. Enuy, which doth supplant and deceiue his neighbour, or that doth snarle in secret, is there perpetually, and to appease it, there is no way but by mi∣serie. Vices and degenerate actions, are esteemed among Courtiers, as precepts and part of their composition. Not to bee corrupted by them, there requireth more faith then a graine of Mustard∣seed. As Crowes build their nest a∣mong the highest boughes, so doth the diuell among the highest of men, where spreading his wings, he clocketh for his little ones,* 1.9 which are his Vices, because there they remaine more exposed to the sight, and neuer appeare but vvith authoritie. There also shall you see Ca∣ualiers, who out of their gallant disposi∣tion will kill one the other, vpon the in∣terpretation of a word: a manifest con∣fession that their life is not much worth, sith they will sell it so good cheape. Notwithstanding these kinde of men, that are in these occasions so valiant, do fly away, when they should suffer the
least thing for Gods cause. Surely many such are required to make one good Martyr for the holy Gospell.
There be some kinde of Courtiers so subtill and crafty, that they doe play as the Fisherman, who as soone as he hath gotten any thing in his Net, giueth o∣uer the Court, and goeth his way. O∣ther some there be that play all out: and other that remaine vntill they become wondrous rich, and in the end they are made to restore all backe againe.
There are also others that doe no∣thing but inuent meanes to inlarge their owne treasures, and become vvealthy with spoiling poore people. Princes doe by them many times as wee doe by our hogges; wee let them fatten, to the end we may eate them afterwards: so likewise are they suffered many times to enrich themselues, to be disposed af∣terwards when they are fat: and one that is new come, oftentimes is prefer∣red in their places.
By this you may see, that Courtiers oftentimes doe sell their liberty, to be∣come
rich, for they must obey all com∣mandements; they must frame them∣selues to laugh when the Prince laugh∣eth, to weepe when hee weepeth, ap∣proue that which hee approueth, and condemne that which he condemneth. They must alter and change their na∣tures to bee seuere, with those that are seuere; sorrowfull, with those that are sorrowfull, and in a manner transforme themselues, according to the nature of him whom they will please, or else they shall get nothing. To bee briefe, they must frame themselues according to his manners & nature, and yet many times one little offence stayneth all the ser∣uice they haue done in the life before.
Many in Princes Courts put off their caps to them, whom they would gladly see cut shorter by the head, and often bow their knees to do them reuerence, whom they wish had broken their neckes.
Here you may see the life of a great number of vicious Courtiers, which is no life, but rather a lingring death:
heere you may see wherein their Youth is imployed,* 1.10 which is no youth, but a transitory death: for when they come to age, they bring nothing from thence but gray heads, their feet full of Gouts, their backes full of paine, their hearts full of sorrow, and their soules filled with sinne.
NOw our discourse of Courtiers be∣ing past,* 1.11 it is requisite we speake of things done in the ciuill life, and to how many miseries it is subiect. For al∣though it be at this day a degree most noble, & necessary for the peace of mans life; yet shall we finde, that it deserues to haue his part in this Pilgrimage, as well as others: and if there be any de∣lectation, pleasure, or Honour, depend∣ing thereon, yet it is transitory and in∣constant.
First, knowing that all the actions of Magistrates passe before the eyes of the common people, whose iudgements in matters of State be but simple, yet haue they a certaine smell or sauour to know the good from euill. Wherefore those that be Iudges and Magistrates, be sub∣iect (as in a Play) to bee hissed at, and chased away with shame and confu∣sion.
For the haire-brain'd people vvhich is compared to a Monster with many heads, are mutable, vncertaine, fraudu∣lent, apt to wrath and mutinie, ready to praise or dispraise, without wisedome or discretion, variable in their talke, vn∣learned and obstinate.
Therefore it behooueth that the life of a Iudge or Magistrate bee sincere and vertuous. For as he iudgeth openly, so shall hee be iudged of the people se∣uerally,* 1.12 not onely in matters of waight, and importance, but in those of small consequence. For alwayes the rude people will find somewhat to reforme, as the 〈◊◊◊…〉〈◊◊◊…〉 at their
Law-maker Licurgus, for that he went alwayes holding downe his head. The Venecians defamed wise Cato, in his ea∣ting, and accounted Pompeius vnciuill: for that he would scratch with one fin∣ger onely: yet these are but few in com∣parison of other good men, that the common sort haue persecuted, banish∣ed, and in the end put to death.
If that great Oratour Demosthenes were aliue, hee could say some-what, who after he had a long time been a iust and faithfull Gouernour of the Com∣mon-wealth of Athens, was in the end without cause vniustly banished. Mo∣ses and many other holy men haue so many times tasted the fury of the com∣mon people, that if they were this day liuing, they would powre out most grieuous complaints against them.
Now wee haue shewed and set forth the miseries that proceede from com∣mon people; so, must wee in like sort put into the ballance the errours and corruptions that are found in wicked Iudges; of the which sort, some are
corrupted with feare: for such feare they haue, that rather then they will dis∣please a Prince or a great Lord, will violate Iustice, like Pilate that condem∣ned Christ, for feare that hee had to displease the Emperour Tiberius.
Other Magistrates are corrupted by loue, as was Herod, who for to please the foolish loue of a Damsell that dan∣ced, condemned Saint Iohn Baptist, al∣though that hee knew that hee was iust and innocent.
Some are many times corrupted by hatred, as was the chiefe Priest that con∣demned Saint Paul to bee stoned to death, though he deserued it not.
Some Magistrates are corrupted by siluer and gold, and other gifts & pre∣sents, as were the children of the Pro∣phet Samuel: and this disease is so con∣tagious, that I feare (at this day) ma∣ny are infected with it.
They all loue rewards (saith the Pro∣phet) they all looke for gifts: they doe not right to the Orphane, and the Wid∣dowes complaint commeth not before
them. And in another place, Woe be to you that are corrupted by money, by hatred or loue; and which iudge the good to be euill, and the euill good; ma∣king the light darknesse, and the dark∣nesse light. Woe bee to you that haue not respects to the secrets of things, but to the deserts of men: that regard not equity, but gifts that are giuen; that re∣gard not Iustice▪ but money. You are diligent in rich mens causes, but you deferre the cause of the poore: you are to them most cruell & rigorous Iudges, but vnto the rich, kinde and tractable.
The Prophet Ieremy cryeth out a∣gainst wicked Iudges, and saith they are magnified and become rich: they haue left the Orphanes, and haue not done Iustice for the poore; Shall not I there∣fore punish these things, saith the Lord, and my soule take vengeance on such manner of people?
Heere also the sentence that S. Iames pronounceth against them at the day of Iudgement: You haue condemned and killed the iust: you haue liued in wan∣tonnesse
in this world, and taken your ease: Now therefore (saith the Lord of Hosts) weepe and howle in your wret∣chednesse that shall come vpon you, your garments are moth-eaten, your gold and siluer is cankered, and the rust thereof shall be a witnesse against you, and it shall eate your flesh as it were fire; for the complaints of the poore are ascended vpto my Throne.
These are the complaints that the Prophets and Apostles made against wicked Iudges and Magistrates: and likewise the Censures that our good God hath thundered against them.
MAny hold, there is no ioy nor plea∣sure in the world, which may bee compared to marriage: for, say they, there is such fellowship betweene the parties coupled, that they seeme two mindes to be transformed into one; and
likewise that both their good fortune and bad is common to them both, their cares to be equall, and their ioyes e∣quall: and to be briefe, that all things are in common betweene them two.
Truely if wee account it pleasure to commit our secrets to our friends and neighbors; how much greater is the ioy, when we may discouer our thoughts to her that is ioyned to vs, by such a knot of affinitie, that we put as much trust in her, as in our selues, make her whole treasurer, or faithfull keeper of the se∣crets of our minde?
What greater witnesse of feruent loue, and vndissolueable amity can there be, then to forsake Father, Mo∣ther, Sister and Brother, and generally all their kinred, till they become enemy to themselues, for to follow a Husband, that doth honour and reuerence her; and hauing all other things in disdaine, she only cleaueth to him? If he be rich, she keepeth his goods; if he be poore, she is companion with him in pouertie; if he be in prosperitie, his felicitie is re∣doubled
in her: if he be in aduersitie, hee beareth but the one halfe of the griefe; and furthermore she comforteth him, assisteth and serueth him. If a man will remaine solitary in his house, his wife keepeth him company: If he will goe into the fields, she conducteth him with her eye, so farre as she can see him; she desireth and honoureth him: being absent, shee complaineth, and sigheth and wisheth his company: being come home, he is welcommed and receiued vvith the best shew and tokens of loue. And for to speake truth, it seemeth that a Wife is a gift from heauen, granted to a man, as vvell for the contentation of Youth, as the rest and solace of Age.
Nature can giue vs but one Father, and one Mother, but marriage presen∣teth many in our children, the which doe reuerence and honour vs, and are more deare vnto vs then our own selues (for being yong, they prattle, play, laugh, and shew vs many pretty toyes: they prepare vs an infinite number of
pleasures; and it seemeth they are giuen vs by nature, to passe away part of our miserable life. If wee be afflicted vvith age, they shew the duty of children, cloze vp our eies, & bring vs to the earth from whence we came. They are our bones, our flesh & bloud: for in seeing them, we see our selues. The father be∣holding his children, may be vvell assu∣red that he seeth his liuely youth renued in their faces, in whom wee are almost regenerate and borne againe. Many are the ioyes & sweet pleasures in mariage, which for breuities sake, I omit & passe ouer. But if we doe well consider it, and weigh it in a iust ballance, we shall finde that amongst these Roses, are many Thornes growing; and amongst these sweet showres of raine, there falleth much Hayle.
But with reuerence now I craue par∣don of all vertuous Ladies and Noble women, that with patience I may dis∣couer my intent; and that my presump∣tion may not gaine the least frowne from their chaste browes: for to the
vicious I speake, and not to them whose brests harbour the liberall Fountaines of vertue and wisedome.
The Athenians being a people much commended for their prudence and wisedome, seeing that Husbands and Wiues could not agree, because of an infinite number of dissentions that chanced, were constrained to ordaine certaine Magistrates in their countrey, whom they called Reconcilers of the married ones: the office of whom was to set agreement betweene the Hus∣band and the Wife. The Spartanes and Romanes had also such like lawes and orders amongst them: so great was the insolence and rashnesse of some wo∣men towards their Husbands.
In this age there are but few, I thinke, can beare patiently the charges of mar∣riage, or can endure the vnbridled rage of some women: and to speake truth vvithout flatterie, if thou takest her rich, thou makest thy selfe a bond-slaue; for thinking to marry thine equall, thou marriest a commanding Mistris. If thou
takest her foule, thou canst not loue her; if thou takest her faire, it is an Image at thy gate to bring thee company. Beau∣ty is a Tower that is assailed of all the vvorld, and therefore it is a hard thing to keepe that, when euery one seeketh to haue the key. This is the conclusion, riches causeth a woman to bee proud, beauty maketh her suspected, and hard-fauourednes causeth her to be hated. Therefore Diponares hauing tasted the Martyrdomes of marriage, said, that there were but 2. good dayes in all the life of marriage; vvhereof the one was the wedding day, vpon which is made good cheere, the Bride fresh and faire, and of all pleasures, the beginning is most delectable. The other good day is, when the woman dyeth: for then the Husband is out of bondage and thral∣dome. Yet for all this, a woman is to a man a necessary euill, and one vvhom hee cannot well liue without; seeing that there is nothing more hard to find in this world then a good woman, a good Mule, & a good Goat, being three
vnhappy beasts. And to conclude, there is nothing more piercing then her outragious words; more to bee feared then her boldnesse; more cruell then her malice, nor more dangerous then her fury: besides many hurtfull discommo∣dities of their Huswifery.
THe most part of women are vaine;* 1.13 not onely out of weakenesse and example, but also by expresse professi∣on: All their study is how to establish vanity, and about this, they haue great strife and emulation. For amongst these worldly lustres, you shall see women corrupted with delicacies, subiecting themselues to fashions, and aspects of others, losing the vse of their feet, by pleasing their fancy with too much neatnesse, imploying the fourth part of their life in attiring themselues: wea∣ring
haire bought out of Tire-womens shops, painting their faces, Idolatrizing their owne bodies, yet neuerthelesse crucifying them with a iust punishment, ignorant of all things, yet studying to speake well, viewing themselues in a Looking-Glasse a thousand times in a day, and calling consultations vpon a particular haire. Poore creatures! vvho in altering the colour of their haire, and adding somewhat to their height, by extraordinary shooes, would disproue the saying of Christ, vvhen hee sought to verifie,* 1.14 that man could not make one haire white or blacke, nor adde one cubite to his stature. Make but a collection of the time that a curious vvoman doth spend through al her life, in dressing her selfe, and you shall find that it is more then a fourth part of her age.
This curiosity hath some affinity with seruitude, who amongst them will ap∣ply 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 sinne, are now conuerted in∣to
to sinne it selfe? What is the occasion that that, which God hath ordained to couer mans shame, serues now to set forth his glory? That that, vvhich was an argument of humilitie, is now be∣come the matter of pride? There is no∣thing so contrarie to the will and glory of God, as that vaine vanity: for a wo∣man that hindreth the going of her owne feete, by wearing such nice and high Pantofles: how can she fly away in∣to a strange Countrey for Gods cause? A flesh that is so delicate, how can it endure to take rest, being imprisoned for the testimonie of the Diuine Gos∣pell? A vvoman which by reason of her painting, cannot tolerate the heat of the Sunne; how can shee endure the fire for the Word of God? Obserue our Preparations to suffer afflictions, and peruse our Apprentiship to martyrdom, and in the end you will finde that Salo∣mon hath not seene such things in his time, and that the vanity of vanities which he speakes of, is inferiour to the vanitie of this age.
But let such beware, that the same happen not to them, which the Pro∣phets write against the women of Ieru∣salem; who reproued their pride, their vnshamefac't lookes, their rowling eies, their attire, Chaines, Iewels, Bracelets, and other their vaine-glorious fashions. It will happen to you (saith the Lord of Hosts) that in stead of perfumes, you shall haue stinke; in stead of haire, bald∣nes, and the fairest young men among you, shall passe through the edge of the Sword, and the strongest shall be slaine, and perish in the warres.
BVt of all the miseries that happen to Man in this world, these hereafter following, are the greatest.
And first, let vs consider of Coue∣tousnesse, wherewith many men are so farre ouercome, that they will hazard their life to win a little money; that is,
to lose their beeing, for to gaine the meanes to bee: which misse the end to obtaine the accessories; as he which sel∣leth his Sword to buy a sheath; or his Horse, to haue some prouender; and to gaine worldly pelfe, not to serue his oc∣casions, but rather for himselfe to serue it; to haue riches as one hath a Feauer, which doth more possesse the grieued, than the grieued it. To bee like vnto a greedy dogs, which lying vpon hay, & not eating it himselfe, will snarle if any other commeth neere vnto it. O mise∣rable people, that liue poorely, to dye rich! that are most couetous in their declining age, which is to prouide for a tedious iourney, when it is euen fini∣shed. But a man that feareth God, for to auoid so great an inconuenience, will consider in himselfe, what is the worth and estimation of such drosse: and will conceipt, that these things are oft giuen to wicked men, as seducers of mindes from true piety, and the diuine know∣ledge of the Almighty; who sheweth vs what estimation wee should haue of
riches, in giuing largely to the wicked; within whose brests it doth fall, as a purse into a stinking priuy. Iesus Christ doth giue vs an example what repute is to be had of it, in committing his purse to Iudas, when as he gaue his holy Spi∣rit to his faithfull Apostles. And if hee had thought wealth to haue beene the true felicitie, no doubt he would haue gathered it more abundantly: but hee had not so much, where to lay his head on. He hath willed vs to loue pouerty by his example: And the great King of the World will despise all things, that shall entice vs to affect the contrary. A little wealth will suffice vs to liue well, and lesse to dye happily.* 1.15 Godlines with contententment is great gaine: we are come naked into the world, and naked shall we goe out; peaceable pouertie is much better than troublesome riches. But man is so foolish, that he had rather draw water out of a great disturbed Ri∣uer, with difficulty and perill, then from a little cleere brooke, with facility and ease; had rather take a great masse of
gold with torment and danger, then a little with peace and security; & in fine, he will bee nothing the more satisfied. Moreouer, he thinketh that to bee lost, which was neuer gayned by him: This kind of Auarice is alwayes linked with enuy. If peraduenture a man lose his worldly fortunes, (according vnto that which Salomon saith: That riches beta∣keth her to her wings) it doth some∣times distract humane sence; for, to ran∣sacke a couetous person, is to flay 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.
Who euer saw the sinne of couetous∣nes more deepely rooted in the world, then at this day? for all the Cities, Pro∣uinces, and Kingdomes of the earth, be very shops and store-houses of Coue∣tousnesse and auarice. This is the world which the Prophets did fore-shew, that men ioyne house to house, and land to land, as though themselues would alone dwell vpon the earth.
Couetousnesse is the well-spring of miseries:* 1.16 for from thence proceed war and destruction, and the great effusion of bloud, wherewith the earth is ouer∣flowne. From Couetousnesse proceed Murders, Treasons, Thefts, Vsuries, for∣swearings, the corruption of witnesses, & peruerting of Iudgements; from Co∣uetousnes, the tedious delayes in Law, and lingring of Suites doe proceede; And to be short, from thence commeth all kind of wickednesse.
This grieuous sinne is growne so fa∣miliar among men, that many liue with∣out mercy, in such sort, that now wee may see the streets full of poore beg∣gers, naked and cold with pouerty; with an infinite number of banished women, driuen out of their Countries, bearing their children in their armes; wanting that which couetous men hoord vp with such cares, that they rather make it their god, and will rather let a poore body dye at their gates, then refresh him with food.
Therefore let vs now leaue these wic∣ked
men,* 1.17 Idolaters of their treasures, with the couetous rich man mentioned in the holy Scripture, and speake of ano∣ther Vice, which is called Enuy; a ma∣lady wherwith many minds in this new world are grieuously afflicted.
The time is now come, that the whole earth is nothing but a very place of the Enuious: a vice which is the oldest of al vices, and hath bin vsed in the worlds infancy: The experience thereof, was approued in the first Age, in Adam and the Serpent, in Abel and Cain, in Iacob and Esau, in Ioseph and his Brethren, in Saul and Dauid, in Haman and Mardo∣cheus, the which pursued not one ano∣ther for their riches, but for the enuy that the one bore to āother. But all this is nothing to the enuy which is vsed a∣mongst men at this day: which wicked vice not onely raigneth among the common sort, but also amongst the higher: for when they are mounted to the top of Fortunes wheele, and thinke peaceably to enioy the fauour of Prin∣ces; behold, suddenly the enuy of some
other conspires against them, and cau∣seth them to bee disdained and cast out of fauuor. Therefore I thinke there is no other meanes to auoid Enuy, then to auoid Dignity and Rule: The rea∣son is, that we are the children of En∣uie, and he that leaueth most goods, lea∣ueth most enuy.
For this cause,* 1.18 the Elders counselled the rich that they should not dwell neere the poore, nor the poore, neere the rich: for the one are enuied for their wealth, and the other for their pouer∣tie.
Much like vnto this is Ambition, which is an extreme desire to aspire to honour and greatnesse.* 1.19 Amongst that multitude of people which presse them∣selues in mounting vp, those which fol∣low, endeauour to march vpon them that goe before; and at length, three parts of them being driuen to stay be∣hind, swell with enuy and griefe at the rest: when as those that haue attained to the heighth of honour, draw vp after them their scaling-ladders, fearing that
otherwise some by aspiring, might pa∣ralell their worth. But oftentimes, when they haue possest themselues with these dignities,* 1.20 they are like Apes, which ha∣uing once climbed to the top of a tree or house, doe sit, and make ill fauoured faces at passengers, and retaine the peo∣ple to gaze at their moppes: For then ordinarily their weakenesse doth en∣crease, and their vices grow eminent, insomuch that they find more care and feare in that state of greatnes,* 1.21 than whē they were most meane. The highest boughes are most shaken by the winde, and the points of Steeples most beaten with stormes and lightening. A man hath least mind to sleepe in beds of silke embroidered with gold. The grea∣test feare of poysoning, is at Tables fur∣nished with variety of delicate dishes; whereas on the contrary, it hath not bin heard that any haue receiued hurt out of woodden Cups.
After an innocent trauell, sleepe see∣meth pleasing in a bed of straw.
BVt now behold another sort of vani∣tie, which doth much vexe & trou∣ble man; A roaring, crying, and turbu∣lent vanity, which is armed with stings, and couered with subtilty, which im∣ployeth all the best part of mans life in petty-fogging strifes,* 1.22 and amongst the controuersies of importunate processe. Doe but enter into some great Hall or place of pleading, you will admire at the confused murmure, the corrupted discipline, the wearisome courses, and contentious humours, and will truely perceiue that in carriage of all these things, there is no mention of God, vn∣lesse perchance in swearing. And that there in the meane time, while that two persons do cōsume their estates to gaine a processe, commeth a third and begui∣leth them both of the prey, and often∣times their charge in following, sur∣mounts
the principall. O how many men do liue by the losse of others? How many would fast without riches, if all those that endeuour to consume one the other,* 1.23 should but enter into fami∣liaritie and friendship, I doe thinke that God doth perceiue this confused and murmuring multitude, in the same fa∣shion as we doe see a little Hillocke full of Ants running together pell mell, without order or reason. Some one knowing these things to bee true, vvill say neuerthelesse, that there is in hu∣mane 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 be but vaine; how much more is vanity it selfe? Let vs first begin to examine Studies and Sciences.
IN this moderne time, Learning is onely reputed to be the knowledge of Languages, and those that are learned, doe busie themselues to finde out how the Romish women did speake two thousand yeeres since: how the anci∣ent Romanes did apparell themselues: how people did then affect Comedies, and to refine some Latine or Greeke words, that are now growne out of vse by antiquitie. This kinde of course is to vse a golden Scepter for to take vp dung, to imploy the vnderstanding, which ought to flourish in one, to some base occupation, and to make a feast of nothing but sawce. For the knowledge of these things, is onely profitable to season, no way good to nourish.
Also there are some, that when they haue attained old age, doe then search for words, when they should haue the
things.* 1.24 Many there are also that begin to reade Grammar, when they are come to vse Spectacles. They learne Rules to speake eloquently in Latine, when they are barbarous in their owne natiue lan∣guage; So that their life is a continuall incongruity.
Philosophy and the Sciences haue many things not onely more high, but also harder: like vnto Pine-Apples in the highest part of a Pine-tree, which many seeking to obtaine, doe fall in climing for them; whereas others doe breake their teeth, that striue to open them. Such is this learning, that as it in∣dueth a man with much knowledge; so also it addeth vnto him more care and trouble of minde. For Salomon saith, that hee that doth augment his know∣ledge, doth but increase his sorrow. Ignorance is neuer without some com∣moditie: And in conclusion, when we haue gotten all the precepts of this knowledge, it extends it selfe not farre, and is of small vse. For Man cannot by all his Philosophy, attaine to the per∣fect
knowledge of a small fly, or garden Lettice, much lesse of his owne com∣position. We desire to trauerse our spi∣rits through all things,* 1.25 but remaine strangers to our selues. Wee will know much, and performe little. To speake more properly, our study is not labour, but rather an idle action, which doth torment vs without any hope of ad∣uancement:* 1.26 Like vnto the Squirrels that runne continually within turning Cages, thinking to get away, when as after all their paines-taking, they stil re∣maine in the same place. We learne lit∣tle with great paine, & that little doth scarcely amend our imperfections, but rather oftentimes adde more to them.
One drop of wisedome, guided by the feare of God, is more worth then all humane learning. For what doth it pro∣fit a Lawyer in taking paines, to gaine the processe of another, if hee himselfe be at variance with God? What com∣modity reapeth a Physician, to iudge of another mans health, if hee himselfe bee not as yet resolued to feele the
pulse of his owne conscience?
What good is it to any that haue lear∣ned the ancient Histories, if they be ig∣norant of those things that passe in this time? Or to haue learned by Astrono∣mie the motions and influences of hea∣uen, if they know not the means how to come thither?
THere bee some that vndertake long tedious voyages, gaining many Oasts, but few friends, promising to learne much in their iourney, vvhen as oftentimes they returne more foo∣lish then they went; and perchance hauing circuited the earth, doe sor∣rowfully bequeath their body to it, for a conclusion to their perfected reso∣lutions, as flyes when they haue passed many times round about the Candle, at length enter into the flame, after they haue seene so much land there, onely
require a handfull for to couer them. With this vanity are they iustly afflicted, which make long Voyages towards some Saint, for to desire that they may get children, when it may be, at their re∣turne, some officious neighbour hath discharged them of that care.
Yet some againe, perchance, wil say, that our Ciuill Vertues haue some things that are of more consequence. But heere out of this also doth bud an∣other vanity, seeing that those vertues haue no mention but by Vices: for Choller giues an edge to Valor; Co∣wardize doth make a man to bee more circumspect and wary; Ambition, A∣uarice, and Enuy, are as stings to studie and industry.* 1.27 The feare of an ill report in many women, is the cause of chasti∣tie: many are sober out of a couetous humour; other for necessity: friendships are contracted, either for the desire of pleasures, or for the hope of profit. The first being no otherwise then a pal∣try broker; nor the last then a Merchan∣dize. Religion it selfe doth often serue
for a cloake to such couetous persons: for many follow Iesus Christ (in the de∣sart, only to haue bread, which is to sub∣iect their vnderstanding only to the bel∣ly, & the chiefe of vertues, onely to the meanest of vices: but I know not which is worse, either to fly away from Christ, or to follow him for gaine; to serue him for money, or to serue the diuell for gaine; whether it doth seeme most in∣iurious, or ignominious towards God, either to leaue his Sonne Iesus Christ, or in following him wrongfully, to make him a Vallet to our concupis∣cences. What can these vertues then be, that march vnder the pay of the diuell? Surely this is also a great vanity, & ma∣nifest corruption. Wherefore some (not perceiuing any thing in the world, which is exempted out of this vanitie, and that vices & impietie haue infected all sorts of estates and conditions in hu∣mane life) doe thinke to wrest them∣selues out of it, by confining their bo∣dies to some desart, and condemning their minde to a perpetuall care:
where beeing secluded from all com∣pany, they liue in continuall silence, neuer speaking but with God and them∣selues.
This solitary humour in many, doth proceede from a brutish conceit; in o∣thers, from a weake spirit, vncapa∣ble of humane societie; in others, from an ambition to bee remarkeable for some extraordinarie profession, and in others out of discontent-and enuy, that they are wearied in swimming against the current of this worldly streame; and in hauing re∣ceiued all things still contrarie to their desire. Notwithstanding, I doe not doubt, but that there bee some which doe imbrace this sort of solitary life, to banish themselues from the vices of this world, and to serue God with more li∣berty. But such are much deceiued, who willing to forsake the world, doe returne farther into it by other meanes, and are assaulted by worse temptations: for then passionate griefes, curious co∣gitations, peeuish idlenesse, Hypochon∣driacall
humours, despaire, presumpti∣on, and selfe-admiration, doe insensi∣bly glide into mens spirits, vnder the profession of an extraordinary sanctity; all which doe render the spirit discon∣tented of an insolent melancholy, and presumptuous deuotion, which often∣times degenerateth into madnes, and want of sense.* 1.28 A solitary man, in the extremity of his griefes and sadnesse, hath no body to comfort him: and comparing himself with none but him∣selfe, hath this conceit, that hee is some excellent thing. But then lustfull de∣sires doe doubly burne within him: For man is of this nature, that he thinketh those things most beautifull, which are farthest remote from him. So S. Ierome being in the middest of a Desart, and in his greatest abstinencie, doth con∣fesse that his minde was then amongst the Dances, & Ballads of yong maids; and that he did burne with incontinen∣cy and desire. Besides, the Diuell fol∣lowing Iesus Christ into the Desart, doth plainely shew that hee did iudge
that place most conuenient for temp∣tation.* 1.29 Then if the Sonne of God was assailed by the Diuel in the Desart, how scapeth an Hermite, or secluded per∣son, that can neuer be exempted? Ther∣fore the surest way for a man to sepa∣rate himselfe from the world, not with his feet, but with his affection: to expell it altogether from him & his heart, fea∣ring otherwise that departing from this world, notwithstanding hee carrieth it with him. For as it is possible to bee worldly and vicious, liuing farre from the world: So it is possible to leaue the world, without flying into a Desart, and to liue alone in the mid∣dest of company; to be within a Court or Palace, spectator of vanity and trou∣bles, without participating of them; and in the middest of a babbling multitude, to talke only with himselfe, & to enter∣taine his thoughts with God. And in the meane time, to imploy his indeuors to the edification of the Church, stret∣ching out his hand to the erroneous, for to re-guide them into the right way of
Saluation, rather then to hide his Ta∣lent in the earth, and to cut himselfe cleane off from the body, and all ciuill societie, as an vnprofitable member. So did the Apostles and those glorious Lampes, which haue inlightened the Church of God, and which shine a∣mongst vs to this day, they beeing dead.
I know well, that the opinion of A∣ristotle, in the beginning of his Poli∣tiques is true, that hee which is of a so∣litarie disposition, is either of a most di∣uine, or very base spirit, because that he doth estrange himselfe from all society, either for that hee hath vertues more then humane; or that hee is so con∣temptible, and meane, in respect of Man, that he is vnworthy to approach neere him. But let him know which doth affect solitarinesse, because he doth surpasse all men in vnderstanding and vertue, that he ought to repell that hu∣mour, and to condescend by humilitie and meekenesse, to the imperfections of others, labouring for the good of the
Church or Common Wealth, either by word or worke: For what are all those perfections more then shaddowes, and obscure traces of those perfections that are in Iesus Christ;* 1.30 notwithstanding he tooke vpon him our shape, and conuer∣sion among men, that thereby he might saue them, and winne soules to heauen. Therefore to conclude this point, If to flie from the World bee a vanity, how much more to follow it? If vices and torments do harbour in the desart, 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.
BVt in the meane time that man is busied about al these vaine conceits, while he is pushing time with his shoul∣der, endeauouring nothing all dayes of his life, but to rise, and to goe to bed, to
apparell himselfe, and to make himselfe vnready, to fill his belly, and to euacu∣ate his stomacke: which is no more then a circle of the selfe same importu∣ning occupations; much like vnto a Mil∣lers horse, that alwaies treads one com∣passe. While he is thus busied with such occasions, behold, old age stealingly ar∣riueth, to which few doe attaine, and all desire: But if any doe peraduenture gaine that time they desire, to haue it prolonged to the vtmost; this age (be∣ing as Grapes which haue lost their iuyce, and as the sincke of mans life) is without question, the most vnhappy for those men that are worldly, as no the contrary it is most blessed for such as are godly: For worldly men in this age are doubly possest with way wardnes; their feare and distrust doth increase, their iudgement waxeth weake, & begins to diminish: Wherefore we do wrongful∣ly call a melancholy humor, wisedome; a dis-abilitie, sobriety; because old age leaueth not pleasure, but pleasure lea∣ueth it.
And therefore he doth vndeseruedly complaine, that the time and 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 dislike him, if they were ne∣uer so good: Like vnto those which being in a Ship, thinke that the banks moue, when it is onely themselues. It is also a vice incident to this Age, to speake much, because they are no more able to performe any thing; and that they also thinke themselues most fit to propose precepts to youth, and to de∣clare things of time long since: Like vnto a declining State, as that of the Romane Empire, where there are many talkers, but few valiant, & not much dif∣ferent from the aged time of the world, where are many curious disputers, but few of the true Religion. In this Age also, doth increase the loue of wealth; and earthly cares doe summon new forces against man, he waxeth all gray, and euery thing in him beginneth to
wither, onely his vices excepted.
That auncient man, of whom the A∣postle maketh often mention, beeing ready to dote, waxeth not old in world∣ly age, but then he is in full vigour: He therefore feareth approching death, and holdeth his life like vnto an Eele, which slideth away.* 1.31 In the meane time, he de∣termineth of tedious designes,* 1.32 and hea∣peth vp riches, as if death stood a farre off, and durst not appeare.
But now that age is come, and the time that he ought to rest; his griefes and dolours are renewed, the heart af∣flicted, the braine troubled, the face wi∣thered, the body crooked, the sight dim∣med, the hayres falne, and the teeth rot∣ten; and to be short, the body is as it were, asimilitude of death: yet doth he prepare himselfe least, to gaine the future blisse; and though many times death takes for a gage one part or other of his body, as an arme, an eye, or a legge, to serue for an aduertise∣ment that he will shortly fetch the rest, yet he is so affianced to the earth, that
he is vnwilling to goe to it, when no∣thing remaineth in him, but euill.
THus after Man hath sorrowed all his dayes,* 1.33 vnder the heauy burthen of his sinnes, and in conclusion of all this vnprofitable & wearisome trauell, behold the approch of death, before he hath learned to liue, much lesse to dye: The most part beeing taken out of this world before they know to what end they entred in; they would willingly prolong the date of their life, but death admits no composition: for it hath feet of wooll, but armes of iron; it cōmeth vnsensibly, but hauing taken once hold, it neuer looseth her prize. To this pace or step, man commeth so slowly as pos∣sibly he can: For if a Ship should sinke among the waues two hundred leagues from Land, notwithstanding euery Pas∣senger would striue to swim, not with
an intent to saue his life, but to repell death for some minutes, and to render nature her last ineuitable tribute. Euery man trembleth at this passage, and la∣boureth to settle himselfe here, yet is forced at last to yeeld vnto Death; and yet by no meanes may bee knowne af∣ter what manner hee shall end his life. Some there bee that are forced to dye by hunger; others, by thirst; others, by fire; others by water; others, by poison; others, are smothered; others are torne in pieces by wilde beasts; o∣thers, deuoured of the Fowles of the aire; others are made meat for Fishes, and others for Worms: yet for all this, Man knoweth not his end; when hee thinketh himselfe most at rest, hee so∣dainly perisheth.
What a dreadfull sight is it, to see him lying in his bed that is oppressed with the paines of Death? What sha∣king and changing of all the bonds of nature will he make? the feete will be∣come cold; the face pale; the eyes hol∣low; the lips and mouth to retire; the
hands diminish; the tongue waxeth blacke; the teeth doe cloze; the breath faileth; the cold sweat appeareth by the violence of sicknes. All which is a certaine token that nature is ouer∣come.
But now when it commeth to the last gaspe, or at the sorrowfull depar∣ture that the soule maketh from his ha∣bitation, all the bands of Nature are broken. Besides, when the Diuell or wicked spirit is assured of our end, what furious assaults will hee make a∣gainst our soules, to make vs despaire of Gods mercy? It is the houre when as Satan doth his power to striue against GOD, for to hinder the saluation of mankind; and he is more boisterous in these latter dayes, for that he knoweth that his time is but short, and that the end of his kingdome is at hand, and therefore he is the more enflamed: for he neuer more tormenteth those whom he doth possesse, then when he know∣eth that he must depart.
But now when Man hath passed the
bitter anguish of Death, where is then become his glories?* 1.34 Where are his pomps and triumphs? Where is his Voluptuousnesse and Wantonnesse? Where is his Maiestie, excellency and holinesse? They are vanished as the shadow, and it is chanced to them, as to the garment that the wormes haue ea∣ten; or as the wooll that the moth hath deuoured.
Let vs behold Man, when hee is in the graue! Who euer saw a Monster more hideous then the dead carkasse of Man? behold his excellency, Maiestie and Dignity, couered with a lumpe of earth. Heere you may see him that was cherished, reuerenced, and honoured, euen to kisse his hands and feet, by a so∣daine mutation, become a creature most abominable; and to them it happeneth as Salomon writeth in his booke of Wisedome; What hath it profited (saith he) the pride and great aboundance of riches? All these things are passed as is the Arrow shot to the white, or as is the smoke that is dispersed with the winde.
The sole memory of Death,* 1.35 mourn∣full Funerals, and the reading of Inscrip∣tions, engrauen in Sepulchers, doth make the very haire to stare and stand an end, and strikes Man with an horrour and apprehension of it.
Some represent Death terrible to the aspect, and depriued of flesh; other con∣sider it with compassion, mixt 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 forth intolerable sents, while that his heyre doth laugh in secret, and enioyeth the fruit of all his labour, which he him∣selfe neuer enioyed.* 1.36 And neuerthelesse in this his very dust & corruption, doth appeare an Ambition, and pride doth rest within his Tombe. For then be∣hold, stately Sepulchers, engraued stones, that report some famous acti∣ons, and proud titles vpon his Tombe, set out with false Narrations, to the end that Passengers by may say, Here lyeth a goodly stone, and a corrupted body.
BEing dead in this world, hee must then appeare before the Iudgement Seat of God, with such a terrour to those that consider it well, that there is no member but trembleth. It is the Day that the Lord will come like a tempest, when euery ones heart shall faile them, and all the world shall bee a∣stonied: for euen as Lightning which riseth from the East, and extendeth to the West; so shall the comming of the Sonne of Man be. Tribulation shal then be so extreme and great, as the like hath not beene seene since the beginning of the world, till now, nor euer shal be the like: The Sunne shall be darkened, and the Moone shall giue no more light: the Starres shall fall from Heauen, and the waues of the Sea shall rage, & men shall bee amazed with feare, and the powers of Heauen shall moue.
Woe shall be in those dayes to them that are with child, and to them that giue sucke. For as it was in the dayes be∣fore the Flood, they did eate & drinke, marry, and were married, euen vnto the day that Noah entred into the Arke, and knew nothing till the Flood came, and tooke them all away: So shall the com∣ming of the Lord be; and then all kin∣reds of the earth shall mourne, and shall hide themselues in Dens, and Caues, and in the Mountaines, and shall say vnto them, Fall vpon vs, & hide vs from the face of him that sitteth vpon the Throne.
Blow out the Trumpet, saith the Pro∣phet Ioel, that all such as dwell in the world may tremble at it: for the Day of the Lord commeth, and is hard at hand; a darke day, a gloomy day; yea, and a stormy day. Before him shall be a consuming fire, and behinde him, a bur∣ning flame. Then the dead that are in the graues shall rise, and come forth; the bones and the other parts shall finde out their ioynts, for to ioyne againe toge∣ther
with the body, that the earth hath putrified, and corrupted.
All those that the Beasts and Birds of the ayre haue deuoured; all those that the Sea hath swallowed vp; all those that are vnvapoured in the earth, and all those that the fire hath consumed, shall bee reduced and brought to their for∣mer estate.
All the bloud that Theeues,* 1.37 Pyrats, Murderers, Tyrants, and false Iudges haue vniustly shed, shall then appeare before the Maiestie of God. So that there shall not one drop of bloud bee lost, from the time of Abel, that was the first slaine of men, vnto the last, so that there shall not one haire perish.
If the vaile of the Temple did breake with the Earthquake,* 1.38 the Sunne darken and change his brightnesse, for the wrong that was done vnto IESVS CHRIST being on the Crosse, al∣though in nothing he did offend: what countenance may the poore sinners shew, that haue offended him innume∣merable times? who then shall abide
the shining brightnesse of Gods Maie∣stie,* 1.39 sitting vpon his Throne of glory?
It is the dreadfull houre, when wic∣ked Monarkes, Kings and Princes shall giue account of their vnlawful exacti∣ons that they haue made vpon their Subiects;* 1.40 and of the bloud that they haue wrongfully spilled. It is the houre, wherein Merchants and such as haue traded in the circle of the world, that haue beguiled and sold by false weights and measures, shall render a iust account of the least fraud that they haue com∣mitted. It is the houre that couetous men and Vsurers, that haue beguiled some, & vndone others, shall pay them∣selues the cruell interest of that which they haue ill gotten. It is the houre, when Magistrates and wicked Iudges, that haue corrupted, violated, and sus∣pended Iustice, shall be accountable for their corruption and iniquities. It is the very houre, wherein Widdowes, Or∣phanes, and other afflicted persons shall make their complaints before God, of the wrong and oppression that haue
beene shewed them. It is the houre wherein the wicked shall say (repenting in themselues, troubled with horrible feare) Behold, these which in times past we had in derision, infamy, & reproach, are now accounted among the children of God, whose portion is amongst the Saints. It is the houre wherein foolish and dumbe persons shall be more happy then the wise & eloquent. Many Shep∣heards and Carters shall bee preferred before Philosophers; many Beggers, before rich Princes and Monarches; and many simple and ignorant, before the witty and subtile.
Let vs therefore that are Christians, looke to our selues, and take heed wee bee not counted vnder the iudgement and sentence of the most greatest mise∣ries of all miseries. The which sentence is recited in the 25. Chap. of S. Mathew, where it is said; Goe yee cursed into euerlasting fire.
MAny and great are the miseries which man suffreth in this world, but yet all of them are but as Roses, in respect of the Thorns which follow: for the vanity and trauaile of the temporall life is a happinesse, in regard of the tor∣ments of eternall death, which doth swallow the most part of men. It is a large way which leadeth to perdition, and few doe find the way of Saluation. Death commeth here to leuy soules for Hell, and doth enroll great and small, learned, and ignorant▪ rich, and poore; yea, many which are esteemed holy, and liue couered vnder the cloake of Hypocrisie, to the end that they might goe to Hell with the lesse noise, and not be stayed by the way.
This Hell is a place of flames, and yet there is perpetuall darknesse, where soules doe waxe old, and yet neuer die,
and where they liue, continually to die: Where they burn without consuming; where they mourne without compas∣sion; are afflicted without repentance; where torment is without end, and past imagination. There the vnpappy rich man,* 1.41 which refused to giue poore Laza∣rus a crumme of bread, doth now beg of him a drop of water, although whole Riuers bee not sufficient to extin∣guish his heat. What if the rods that God doth punish his Infants with∣all, doe sometimes make them almost despaire, and euen curse the day of their Natiuitie,* 1.42 as Iob and Ieremy did? What are those afflictions that hee doth op∣presse his Aduersarie withall? It is a horrible thing (saith the Apostle) to fall into the hands of the Liuing God. For because hee saith in his anger, as it is written in the 32. Chapter of Deutero∣mie, I haue lifted my hands towards heauen, and said, I am the euerliuing God; If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance on mine ene∣mies,
and will reward them that hate me. Praised be God, which hath deli∣uered vs, and drawne vs from that bur∣ning furnace of hell, by his Sonne Iesus Christ: who (as S. Paul saith to the Galatians) was reuiled for our sakes, & hath called vs our of perpetual dark∣nes, to his maruellous light: 1. Pet. 2. 9. Is it possible for vs to be ignorant what that torment is, & not know how much he hath suffred for to retaine vs in feare, and to make vs know the greatnesse of the grace of God, and the excellence of our Redemptiō in Iesus Christ his Son, who is also God eternally blessed.* 1.43
This precedent discourse hath led vs through all ages, and through all the most ordinary conditions of humane life; yet in this voyage, we haue knowne nothing but vanity and torment of spi∣rit: And it hath chiefely appeared, when we haue cast our eyes vpon the diuine prouidence 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 laughes at the de∣signes of great men, & frustrateth their enterprises, destroyeth their tongues & spirits of Babylonian builders, ruineth their greatnes, and breaketh their Scep∣ters into shiuers; teaching man that he is nothing but dust, and his wisedome but meere blindnes, to the end that hee may learne to contemne the world, aud transport his hopes from earth to hea∣uen; & that hauing seene some beames of this terrestriall splendour, which va∣nisheth as Lightening, he doth say with S. Peter,* 1.44 It is good that we be here, let vs make our selues heere Tabernacles. Happy is that man, which hauing well knowne the vantiy of this world, doth retire towards God; thot he beeing in a sure Hauen a farre off, and that being vnder his shaddow, as vnder a sure co∣uered place, may contemplate the ruine of the wicked, the instability of their designes, the folly of their hopes, and the effects of the Iudgement of God. Thereupon the Prophet Dauid, in Psal. 92. 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 workes of wickednes doe flourish; then they shall be destroyed for euer. It behoueth vs, heere to note carefully, that this Psalme is intituled, A Song for the Sab∣bath day: for by it hee doth aduertise vs, that this meditation requireth a qui∣et and resting spirit, which beeing re∣strained from the presse of humane acti∣ons, doth retire it selfe into the House of God; according to that which hee saith in the 73 Psalme; where he doth confesse, that the prosperity of wicked men hath offended him, and that hee could hardly digest it, vntill that he had entred into the Sanctuary of the Al∣mighty, and considered the end of such men: For, to vnderstand what the true happinesse is, and to vnmaske himselfe to the imaginary felicitie of this world; it is not necessary to goe to Philoso∣phicall schooles, or to build his resolu∣tions vpon the opinion of the Vulgar,
but to enter into the holy House of God▪ and there learne what the diffe∣rence is betweene the riches which he scattereth vpon this great multitude, and that which he reserueth for his lit∣tle ones,* 1.45 what the vncertainty of this worldly prosperitie is, in respect of the certainty of Gods promises. But vvith what insensible chaines doth Satan lead men into perdition?* 1.46 How doth he triumph ouer those which triumph in this world? how they that thinke them∣selues most sure, are vpon the point of their ruine and perpetuall destruction?
Let vs furthermore consider how vaine the glory of man is,* 1.47 in that some one doth boast of his particular strēgth, wherein it is impossible for him euer to equall a Bull.
Some other doe glory in their beauty, when as it is onely a superficiall colour, which couereth the bloud, bones, and braines, hideous things to see. It is also a thing that age and many maladies haue power to deforme.
Some other doth glory of his ho∣nour
and greatnesse, when indeed he is possest in this state, with most trouble and feare, and lesse liberty: besides, he is mounted so high, that he cannot fall but with breaking of his owne necke.* 1.48
Some other doth glory to bee more drunke then his companions, but if his belly bee greater in capacitie then o∣thers, notwithstanding it will neuer ex∣ceed a Barrell.
These former things are generall; for vanities and miseries are common to all men, since that sinne hath subiected mankinde to them. But notwithstand∣ing there are some more then other, which are made examples of extreme misery; As poore beggers, which are constrained through necessitie to lye vpon the bare pauement;* 1.49 as Gally∣slaues, and as those miserable slaues which are made mercenaries.
The hundreth part of humane kinde doth imperiously and impiously tor∣ment the rest, and those that are feeble and meane, serue as preyes to the mighty.
Amongst the Turkes and Pagans, which possesse three parts of the world, men are bought and sold in the same fa∣shion, as horses in a Faire: for the buy∣er, marketh their fight, maketh them shew their teeth, and feeleth the sin∣newes of their armes and legges.
Great Princes keepe millions of chai∣ned Slaues for to labour, in making of Sugar, in working of Mines, to serue in Gallies at Sea, and to performe such kinde of seruilitie, that Death is more tolerable to them then this kinde of life.
There are certaine people, which haue for the space of sixe moneths continuall night, who liue in Cauernes, and in the extremity of the extremest degree of coldnesse, hauing no heat to comfort them, but onely cruelty.
Others there are on the contrary, who liue amongst Sands, continually scorch∣ed by the Sunne, a countrey barren in fruits, and fertile in Serpents and Lyons.
Our climate, in respect of such intem∣perature,
is as the garden of Nature, where God hath planted most wealth and riches: but where hee hath reaped least fruit of gracefull actions: And where these naturall blessings are so ill husbanded,* 1.50 that amongst all that abun∣dance, there is nothing to be seene but misery and pouerty.
Now that we haue formally and su∣perficially represented as with a coale the vanity and misery of our Nature, and the actions of Man: Let vs now examine his thoughts. Dauid in the 94. Psalme saith: The Lord knoweth the thoughts of man that they are vanity.
For if any could but make a true col∣lection of his thoughts, which haue on∣ly passed through his brain in one day: the confused multitude, and varietie of them, beeing all very foolish, would a∣stonish him. The diuers fictions▪ and strange Ideas that Painters conceit in respect of these,* 1.51 are nothing. For some man, when he hath settled himselfe in his study, or some place where he thin∣keth to haue his spirit busied about the
most serious affaires, doth then begin to count the Quarrees of his window; or as the Emperour Domitian,* 1.52 to pursue little flies both with eye and hand.
Some one againe perceiuing himselfe destitute of company, and being very pensiue, doth aduise with himselfe what he would doe if he were a King:* 1.53 or if that he had a million of Crownes, how he would spend them: or thinking of his own domesticke affaires, doth thred a chaine of tedious hopes, and by de∣grees becommeth very rich in his dis∣course: at the conclusion of which, he frustrateth all that imagination, and re∣turning to the consideration of his pre∣sent pouerty, hee moderateth his passi∣ons.* 1.54 Yea also during the time of Ser∣mons and Prayer (when God speaketh vnto vs, or we to him) our minds are ab∣stracted, & thinking of some other thing.
There if our best actions are infected with idle cogitations; how much more∣ouer vnprofitable houres are ill spent time?
These friuolous thoughts, mixed
with vaine desire, and a like igno∣rance,* 1.55 do labour the mind, and giueth it no repose: for man in his solitary thoughts doth ruminate the euils past, vexing himselfe with the things pre∣sent, and fore-fearing things to come, yea, those things that shall neuer hap∣pen: he changeth his doubtfull feare, into certaine miseries: many being mi∣serable, out of a feare that they shall bee miserable; and many dying, out of a feare that they shall die.* 1.56 Euery day hath sufficient affliction to torment vs. For who can euer bee in ease, if all the past and future euils doe render them∣selues present to vs: the first by our me∣mory, and the last by our feare? This naturall vnrest, is the cause that Man lo∣ueth change, like vnto one that is sicke, who desireth continually to change his bed: Yet notwithstanding findes him∣selfe more distempered in the last then in the first,* 1.57 thinking no repose to be but in wearinesse. For he alwayes carrieth his griefe with him, and findes little ease in changing of sides; yea, I dare say, if
God had placed Man betwixt good and euill, to take his choise of either, and as it were to cut what hee thought good out of the whole earth, his blind∣nesse is such, that hee would quickly conuert it into ill. If God send such no griefes, they wil send themselues some. If their owne griefes doe not trouble them, the happinesse of others will tor∣ment them: and enuy is more stinging then affliction.
From it also doth it proceed,* 1.58 that men desire alwayes they know not vvhat themselues: they are greedy to desire, but weake to put in Execution: as a Bird that doth couet to fly, but vseth onely one of her wings.
Also men are distracted with contrary cogitations.
One complaineth that his Wife is dead.
Another that shee will not dye.
One mourneth for the losse of his children.
Another that hee hath some that be very wicked.
One disturbed with businesse, prai∣seth domesticke repose, and that o∣pinion of Saul, who did rather affect to liue obscurely in the basest pouerty, then to bee exalted to the highest Dig∣nity.
Another being excluded from pub∣lique command, doth notwithstan∣ding breake his own necke to attaine it. Euery thing doth seeme to vs beauti∣full, but that which we haue; and no∣thing delighteth vs, but that which wee cannot obtaine. Nothing doth so much reioyce vs, as the hurt of another man: of some decay in Fortune wee smile; but it grieueth vs to see him receiue any Honour.
In this vanity of thoughts, and vn∣certainty of desires, doth appeare a great weakenesse of spirit: for our af∣fections are swayed more by gestures, and externall appearance, then by the thing it selfe. Like vnto some Specta∣tors at a Tragedie, who notwithstand∣ing that they know the argument to be fabulous, & nothing concerning them,
doe weepe out of compassion, when as they will not shead a teare for their own vnfained griefes.
Some there bee also that hang them∣selues out of despaire,* 1.59 which the selfe-same houre would haue runne away from the thrust of a sword, because that this last kinde of Death commeth ac∣companied with horrour and feare, whereas the former is so quickly dis∣patched, that the sight of it doth no∣thing amaze one. Opinions doe more gouerne vs, then the things themselues: many doe sometimes eate meat which they know not, and yet they finde it pleasing to the taste; but after, vvhen some one hath told them what it is,* 1.60 their conceit will make them so sick at heart, that they will vomit it vp againe.
Some others haue more feare of a Mouse, or a Hem, or a Toad, then of a sword; certainely such peeuish weake∣nesse, or fantasticall actions doe go∣uerne our imaginations.
Truely I know not how, but men study to deceiue themselues. Some one
will recite a tale for truth, which hee knoweth to be most false, and that so often, and with so great assurance, that himselfe in fine doth beleeue it.
A Husband that knoweth his Wife to be deformed, notwithstanding, be∣cause shee is painted and disguized, will begin to perswade himselfe that shee is faire, and shee her selfe will beleeue it, and thinke to be reputed so.
How many bee there which beleeue in a Religion, because they will 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 will subiected to Religion, but Religion to his will.
The infirmitie of mans iudgement doth especially shew it selfe in Religi∣on: for what he thinketh touching the seruice of God, doth manifestly ap∣peare by his exteriour actions. In mat∣ters of newes wee doe sooner beleeue
one that hath seene it, then the com∣mon report.
But in matters of Religion it is con∣trarie, for most doe follow the vulgar opinion, which is as much as to main∣taine that which is most absurd, and then to hide himselfe amongst the mul∣titude.
Obserue many other things,* 1.61 which a∣ny may easily perceiue to be most ridi∣culous:
As to cloath in Silke and Gold the images of men; while that a poore Beg∣ger goeth naked, which is the Image of God.
To weare a Crosse hanging downe vpon the belly, while that the belly is an enemy to the Crosse of Christ.
In going to a Bawdy-house, or retur∣ning from some wicked fact, to say cer∣taine Pater-nosters.
To kneele downe at the boxe which keepeth the Host, when it returneth empty from some sicke body, as when it went full.
To adore the Host passing by a little
boxe, and not to respect it in a mans bo∣die, which is come newly from recei∣uing it.
To make their Creator with words,* 1.62 and presently to deuoure him vvith their teeth.
To bee insolent and deboshed one day before Lent; and the next day following to bee very graue and sor∣rowfull.* 1.63
To imploy their blessed Beades for to obtaine remission of their sinnes.
After the death of any great Perso∣nage, to cloath with blacke the Image of our Lady, to the end that shee may participate of their griefes.
To whip themselues in publique, for to content God, or to release a soule out of Purgatory. In honour of the Saints, to burne Candles in the midst of the day.
To conclude, man hath forged many strange things in his braine, and would haue God to approue them. Nay, he is come to that passe, that hee doth assume to himselfe the distribution of Offices
in Paradise, making one Protector of a Countrey, another a healer of some particular disease, as if little Ants had power to dispose of affaires belonging to the Crowne of France.
This is also a vanity of vanities, and an extreme imbecilitie of iudgement.
Our selues which haue the true Word of God for a rule to frame our actions by, are not exempted: and our folly and vanity doth mixe it selfe with our best actions. For in our ciuill actions, if we haue need of counsell, wee present∣ly addresse our selues to some friends. But in matters of Gods diuine seruice, we take counsell of our minds, and con∣cupiscences, which are our domesticall enemies.
If money be due vnto vs from one, we had rather alwayes haue the money then his promise: in celestiall matters it is contrary. For the holy Gospell is an obligation, by which God hath promi∣sed vs saluation, and hath sealed it with the bloud of his Sonne: but we had ra∣ther keepe the obligation, then receiue
the paiment,* 1.64 which is due at the day of death: nay, wee doe endeuour to pro∣long the date of it.
Some doe record in the Emperor Ho∣norius, a great simplicitie, and childish weakenesse: that hauing a Hen, nomina∣ted by him, Rome, which he did cherish, and so infinitely affect, that when one came vnto him, and said that his Rome was lost, he answered very sorrowfully, Alas! she was here but euen now. But the other replying, said, And it please your Highnes, I speak not of a Hen, but of your Citie of Rome, which hath beene surprized, and sacked by Alario Goth.* 1.65 The Emperor hearing this, was somewhat comforted, thinking that losse to bee more tolerable.
Such is our simplicitie, wee will not suffer one to touch our riches, buta 1.66 we will indure any to entice vs to Vice; to seduce vs into errour, and to poison our soules.
It is a great folly to refuse a medicine, because the Physician is not eloquent: Why doe wee not then make account
and estimation of the preaching of the Gospell, if the Preacher bee not elo∣quent, seeing that the holy Gospell is the medicine of our soules?
Is it not then an extreme brutishnes, for some vicious person to slighten the holy Writ, because it is not ador∣ned with Flowers of Rhetoricke? What is the reason then, that the Word of God doth please vs, if it be not dec∣ked with Flowers, and composed with Art, seeing that it is that sacred worke, and Doctrine of Reconciliation with God? Wee doe not receiue willingly the correction of our Parents, if it bee not very milde. This is also a vanity, distaste, and childish humour.
Touching our Iudgement which we haue of others, either in esteeming, or contemning them, it is most vaine, and ridiculously ignorant.
For if there be a question about bur∣thens, wee account him most strong, which can carry the heauiest. On the contrary, about quarrels wee esteeme him the most valiant, which can beare
nothing; attributing force and valour to weakenesse and impatience.
In matters of ornament, we doe not iudge of the goodnesse of a sword, by the beauty of a scabberd: nor of the metall of a Horse, by the fairenesse of a Bridle and Saddle.* 1.67 Why doe we then measure our estimation of a man, either by his good or bad apparell? 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 doe wee iudge dis∣creetly 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 voide of reason? So some doe respect a Merchant, or Rent∣gatherer, because hee summeth vp ex∣actly his accounts, when hee liueth in such fashion, that he cannot giue an ac∣count vnto God.
Some labour to till their Gardens, and other grounds, and by it winne much praise; when as themselues are barren, & bring forth no fruit of good workes.
Wee are much vaine and 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,* 1.68 because of their lustre, at the length lose themselues amongst them: yet notwithstanding they feare God their Father, when he commeth vnto them vnder the maske of afflictions or death.
Also man doth ingender in himselfe either foolish or pernicious feares.
Some one being iealous that his wife doth affect others, endeuoureth to espy and search out that which he feareth to finde: and by this meanes angreth her so, that she seeketh to be reuenged, in such nature which hee formerly sus∣pected.
Some other fearing to liue without honour, committeth such things as sub∣iect his body to some cruell torment, and staineth the memory of him with perpetuall infamy.
Some other feareth the want of riches,* 1.69 but hee shall want it, and dye without it.
Some againe feareth he shall die be∣fore marriage,* 1.70 but God well obserues that time, and by wedlocke will make him twice miserable.
When I consider what humane wise∣dome is, I finde it agreeable to the in∣dustry of Moles, which digge vnder∣ground with much dexteritie, but are blind when they come into the Sunne.
So wee haue much skill in earthly affaires, to sell, to couenant, and to sup∣plant any one.
But take one of these men vvhich is is most subtill in these things,* 1.71 and bring him to the brightnesse and light of the holy Gospel, and there he is altogether blind, and of a selfe-conceit will conti∣nue so.
For during the time that hee doth foresee future euents, and alterations of estate, hee is ignorant of his owne de∣struction: while that he discourseth on
the affaires of Kingdomes, hee is a Slaue to the Diuell: And notwith∣standing that blind iudgement of his, dareth contest against the Euer-li∣uing GOD, the folly and foolish∣nesse of the children of darknesse, a∣gainst the Diuine wisedome of the Fa∣ther of Light; and the discretion of man, against the Prouidence of the Al∣mighty. For the wicked do couer them∣selues with silence, craft, and dissimula∣tion: Like vnto little children, which think that they are sufficiently hidden, when their eyes are closed; Beleeuing that no body seeth them, when they see no body. But in the meane time, God perceiueth them both naked, and vn∣couered; yea, better then they them∣selues. For God is not onely all hand, in holding and conducting the whole Vniuerse: but also all eye, in seeing and discerning all things in it. The thickest bodies are to him transparant; and dark∣nesse it selfe, is to him light: and there∣fore the Prophet Dauid doth iustly re∣prehend that foolish wisedome in the
94. Psalme, where he saith: Vnderstand ye vnwise among the people, and ye fooles, when will ye be wise? He that planted the eare, shall he not heare? or he that formed the eye, shall he not see?
Now, in this place he calleth them vnwise, not which are fooles, and run vp and downe the streetes: nor those priuate and particular men, which are without Office; nor the heauy-spirited Commons; but such as are crafty, and manage affaires with dexterity, thin∣king by their sagacity, to couer them∣selues from the wisedome of God: or to dazle the eyes of his prouidence sa∣cred: Like vnto the most dangerous A∣gues, which are vnder the appearance of Coldnesse: So the most ridiculous fol∣lie, is that which lieth vnder the appea∣rance of wisedome.
It behoueth also the Faithfull to ex∣ercise his meditation, and to be a specta∣tor of the actions and thoughts of men, and of all 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 and sell, the other onely to see.
Man that feareth God, is like to one of those which come to see: he is not there idle, and to search nothing, but to contemplate the worke of God, and hu∣mane actions.* 1.72
But he may say (when he hath seene all the delights that the curious vanity of men can shew forth)
O how many things are there in this world, which I haue nothing to doe withall? What if during this contem∣plation, some one doth iustle or throng vpon him, or if one cut his purse, that it doe afflict, or depriue him of any thing? All that such a one will doe, is, to goe out of that company; and knowing him∣selfe to be a stranger in this world, will trauell toward his Country, where that Celestiall Habitation is; pressing al∣waies, (as the Apostle saith) towards the marke, for the price of the high cal∣ling of God, in Christ Iesus.
If the world contemne him, hee will contemne that contempt, as knowing
himselfe better then the world, and to be called to a better hope:* 1.73 hee will e∣steeme the promised allurements of the world, vaine; the occupations of men, base and importunate: and, according to the example of Mary, in the tenth of Luke, he will choose the good part, which shall not bee taken from him: concluding all his meditations after the same maner as Salomon doth in the end of Ecclesiastes: The end of all is the feare of God, and the keeping of his Commande∣ments: for in it is comprized the summe of mans beeing.
Now therefore after all this medita∣tion, let vs rest our selues vpon these two Maxime's and Propositions, which are the true foundation that zeale is groun∣ded vpon.
The first is, for to loue God, it be∣hooueth to contemne the world.
The second is, that for to contemne the world, it is necessary for the Faith∣ful to know his own worth, noblenesse, and excellencie of vocation.
The first Maxime is taken out of S.
Iohn, in his first Epistle: Loue not the world, neither the things that are in the world:
If any man loue the world, the loue of the Father is not in him: For all things that are in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of the world: And the world passeth away, and the lust there∣of; but he that fulfilleth the will of God, a∣bideth for euer.
Nothing doth so farre separate vs from the loue of God, as our affection to the world; seeing that the holy Scrip∣ture, for to admonish vs, doth call the world, The Kingdome of the Diuell.
But as the Moone hath no light but from the Sunne; so, our soules haue not any light, but by the regard of God; and by a consequent, neither more nor lesse: But euen as the Moone doth lose her light, when she is hidden within the shaddow of the earth; so also doe our soules lose their brightnesse, (for they are called in the holy Scriptures, The children of light) when they molest and
wrap themselues within the shadow of earthly things, cares and worldly con∣cupiscences: which wee ought to tread vnder our feete, according to the ex∣ample of the Church; which, as it is vvritten in the 12. of the Apocalypse, hath vnder her feete the Moone; that is, the mutable instabilitie of these in∣feriour things.
To this purpose Iesus also would that the penny should bee restored to Caesar, because that it had his Image on it.
Let vs therefore then giue our selues to God, seeing that we beare his owne Image.
But the inconuenience is, that wee doe often abolish the Image, in rub∣bing it against the earth, and polluting our soules with worldly thoughts and desires.
That wee may therefore contemne the earth, and all that the world doth promise, it requireth that wee come to the second point, which is, to know per∣fectly what the worth and excellency
of the faithfull is. For when as men by an vnfriendly amity, and cruell well-willing,* 1.74 doe sollicite some one to doe ill, which hath the feare of God, and to offend his Conscience, in offending God, it behooueth the faithfull to think in himselfe:* 1.75 What? I that am a Child of God, and am of a celestiall noblenesse; that am one of the first-borne, whose names are registred in Heauen! shall I esteeme the promises of the world, which when they are most certain, they are too base for mee to meditate on? To delude the sonne of a Prince with an Apple; To entice with Siluer the Sonne of the King of Heauen: to of∣fend his Father; and after the example of Esau, to sell my birth-right for a messe of pottage? Such perswasions shall not by any meanes possesse mee: God will not afflict me vvith so great a blindnesse. We are vnworthy to be fol∣lowers of CHRIST, if wee doe not esteeme our selues to be better then the world.
Was it not for the loue of the faith∣full,
that the world was framed?* 1.76 Will not God ruinate it againe, for to re∣edifie for them a faire house in Heauen, where shall bee the fulnesse of glory? For this Heauen or climate, is inferiour to the worth and dignity of the chil∣dren of God.
You that feare God, and trust in his Sonne, know, that it is you that vnder∣prop the world, and that nourish the wicked in it.
Therefore the enemies of God are bound in obligation to you. For hee doth conserue the world out of a re∣spect, which he hath towards his cho∣sen and elect, whereof some are mixed among the euill, and others are yet vn∣borne. It is written in the sixt of the Apocalypse; That GOD doth attend, vntill our fellow-seruants be accomplished.
And therefore this is one of the rea∣sons why that Christ doth call the faithfull, The salt of the earth; which is as much as a little part amongst men, which conserueth the rest, and delayeth their destruction.
For God conserueth the sinfull, be∣cause of the good, to the end that they should serue as medicines to them; and that the might and power of our Ad∣uersaries 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 behooueth vs to respect the pleasures, riches, and great∣nesse of the world, as things that are most ridiculous, and as the painted king∣domes which the Diuell shewed vnto Christ.
Like those which from the highest part of the Alpes,* 1.77 doe looke into Cam∣pania, where the greatest Cities seeme like vnto little Cottages; how much lesse and base will they seeme then, if they were discerned from Heauen? From thence therefore it behooueth that the faithfull contemplate humane things, and that hee transport instantly his heart to Heauen, since that there is his treasure.
And considering from thence the
Palaces of Princes, hee will esteeme them as habitations of Ants, and the turbulent murmuring of men, as the buzzing of an angry swarme of Bees, and contemplating from thence, vvhat things are most great and apparant in the earth, he wil say, The vanity of vani∣ties, all is vanity.
That holy glory will not hinder Christian humilitie. For wee knowing the worthinesse of 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 doe lift their eyes to heauen by too much pride, but presse downe their heart on the earth with Auarice and Inconti∣nency: whereas the godly on the con∣trarie, hath his eyes vpon the earth by humilitie, as the Publican which durst not lift his eyes to Heauen, but hath his
heart in Heauen by faith and hope. The contempt of this world pro∣ceeds not out of a loue to him∣selfe, but out of a true af∣fection to God.
Eccl. 1. 14.
Of Infancy.
Of Youth.
Youth com∣pared to yong trees.
That Kings and Soue∣raignes are not more free from misery then other inferiour persons.
The inuen∣ters if new Patents.
Enuious, & insatiable Courtiers.
Wealth in∣ticeth men to sinne.
New Duels doe adde to one much reputation: for as it is a shame for a man to come into the world; so they hold it an honour to send him out of it.
Mens re∣ward for those follies and deboist∣nesse, com∣mitted in their Youth.
Magistrates and wicked Iudges.
A Notable ad••ertise∣ment for Judges and Magistrates.
The Author, as before, craues par∣don of all modest Re∣ligious, and vertuous women, whose ver∣tue hee doth honour and reuerence.
Mat. 15. 36. & 6. 27.
1. Tim. 6.
Couetousnes the source and originall of all wic∣kednes and abomination.
Of Enuie, that cruell, abominable, and bloudy vice, which doth gene∣raly raigne now in this our degene∣rate age.
Of Ambiti∣on, the cause of our fall and ruine.
Bernard. Ambitioso∣rum Arcana sunt pericu∣losissima.
Maledictus superbus est, tam impu∣dens volun∣tartè se sepa∣reta Deo.
Mans felici∣tie and hap∣pinesse doth not depend onely vpon greatnesse and degnity: for content∣ment excee∣deth riches.
Take Fees with both hands, gull their Clients, and make them like bare-headed Vassals, pray and pay soundly, for their impor∣tunate baw∣ling.
An excellent Simile.
The vanity, simplicitie, and folly of aged men.
Hee that knowes much, and knowes not himselfe, knowes no∣thing.
Simile.
Such minds incite whores ra∣ther then chaste and vertuous women.
With good reason S. Austin said, That Man pleaseth God the best, that, circled with beau∣ties, in the mids of Princes magnificent Palaces, could fly their allu∣ring tempta∣tions.
A notable comparison to confound the folly of men, who thinke to a∣uoid temp∣tations, by rendring and making themselues Anchorites and Her∣mites.
Non quaere-Christus Iesus glari∣am suam omnia. Igi∣tur relinqne∣re debes eti∣am te ipsum spernere & abnegare vt frauris ami∣citia Ihesu Christi.
Simile.
A pittifull example of Mans Wolfe-like appetite, his insatiate desire of riches, and vgly terror of deformi••y.
Than the Day of Death there is nothing more cer∣taine, nor no∣thing vncer∣taine.
Nota. This is weighty to be obserued, not ouely of the poore and inferiour persons, but more to be apprehended with feare, by thē most mighty So∣ueraignes and greatest men of this world, that they may not build their happinesse vpon the de∣ceitfull ground of their riches, and transi∣tory possessi∣ons.
Death is a terrour to those ignoble minds, whose pride of life, makes them weake, time∣rous, & most vndoubted Cowards to the least ob∣iect Death shal present.
The Rich vnprofitable Mizerburns in Hell for his Auarice, while his sonne in the world, dan∣cing a Whore on his Lap, sets all pro∣digally fly∣ing.
Tunc: Post vnam voluptatem sequuntur mille dolo∣res.
Simile. Most worthy to be read and conside∣red with terrour and true repen∣tance.
Ver Aeter∣num plenis∣fima delitia∣rum quam pura es.
The Maiesty of God in the generall Judgement Day, shall be more terrible to the impi∣ous Monarks of the earth, then either the world on fire round about them, Hell gaping to swallow the vgly Fiends to torture, or the paines of Hell can af∣fright them.
Remember Hell tis not a feined, but a place most fume, most fearefull.
Poenitentia sera raro vera.
How Gods incompre∣hensible Prouidence frustrates the designes of men, making their enter∣prises of no validity.
Luke 9. & 99.
Consider the subtilty of Satan, and mans sudden ruine.
Memento decimo sexto die Octobris, ••••ilo Antiquo & quinto die Octob. slilo Nouo. MDCXXIII▪
Of the vaine glory of men most corrup∣tible and transitory▪
The iust re∣ward of Kings proud mounting Fauorites.
Necessitas non habet legem.
Of the va∣nitie of hu∣mane thoughts, desires, and iudgements.
Idle & most vnprofitable thoughts.
Read Swe∣tons Worke.
A true Si∣mile of those that build Castles in the Castles in the ayre.
A principall and most worthy ob∣seruation.
The profit of solitarinesse.
Death terri∣ble to the foole.
Mans vncer∣tainty where to rest.
Foolish and vaine de∣sires.
Despaire animates man to ha∣sten the de∣struction.
The strong operation of conceit.
The vaine and supersti∣ous follies of ignorant Idolaters.
Grosse errors which like a foggy mist blind and confound the sight and sense of men.
Adherents of the Church of Rome.
We must not thinke to make with our wealth and worldly riches a com∣position and truce with Death; for Nature re∣quires a tri∣bute at our hands.
A Simile worthy of obseruation.
Wee are so rooted in this worlds abo∣mination, that we pre∣fer a minute of worldly pleasure, be∣fore heauens euerlasting ioyes, incom∣prehensible and immu∣table.
Men ought not to be re∣garded not respected for their gallant and gorgeous apparell on∣ly, but more for their vertues.
Man Iull'd in the Laby∣rinth of plea∣sures, knowes not how to get out.
The custome of the world.
Marriage without loue and meanes, breeds the most wofull experience of a mise∣rable life.
Worldlings most wise in knowing the way to get riches: but to seeke after the riches of Heauen dull Animals.
Omnia sub sole vanitas.
Happy the man that followes this blest exam∣ple.
The world's a Where, full of deceit∣fulnesse.
There is no true friend∣ship but a∣mong good men, very scant in this Age.
God in his infinite mer∣cy ruinates the building of sinne in the body, to re-build the Soule an e∣uerlasting Mansion in Heauen.
The Alpes be inexasible high & great Mountains, which di∣uide France from Italy.