Heraclitus, or, Mans looking-glass and survey of life written in French by Peter du Moulin ; and translated into English by Sir H. L'Estr.

MEDITATION VPON THE VANITIE AND MISERIE OF Mans Life.

THe distracted di∣versity of the af∣fairs of this World mangles our time in an hundred thousand pieces; every busi∣ness

snatcheth away some part of our life; No time is ours but that which we steal from our selves, robbing some hours to examine our selves a-part, and confer with God; there is work enough to be found in these solitary Meditations: But the first work to be con∣sidered of is the vanity and misery of our life, not to per∣plex us for it, but to prepare us to leave it: None aspires as he ought to the life to come, but he that despiseth the present. None despiseth the present, but he that hath throughly known it; None can throughly know it, but by beholding it a far off, and by withdrawing the heart, and removing the affections aside; for worldly pleasures nigh at hand dazle & distract the judgement.

Now if we would enquire of any that hath trod this path, Salomon in the beginning of his Ecclesiastes entring into this Meditation cryes out Vanity of Vanities all is Va∣nity

This great Prince, who had riches without parallell, peace without trouble, honour without envy; who was o∣beyed of his Subjects, admi∣red of his Neighbours; whose reign of 80 years gave him full scope to satisfie his mind in buildings, in multitude of horses, in all sorts of Studies and Sciences; whose Spirit trave••led through the whole course of Nature, having written of Plants from the Ce∣dar to the Hyssope; yet when he had done, considering how much these sweets were

mixed with gall, how little stedfastness in all these things, how small contentment in all this travail, concludes thus of all his labours, all is Vanity and Vexation of Spi∣rit

He had learned this lesson of his Father, before he was taught by his own experience; for David in the 39 Psalm saies Man walketh in a vain shadow, and disquieteth him∣self in vain, he heapeth up riches and cannot tell who shall gather them.

Now after so excellent pre∣sidents let us enter into this Meditation, and taking the Razour from their hand, let us Anatomize our selves.

There is no argument of greater moment than that which treats of Vanity, it is

an high contemplation to di∣scourse of our own business, for then man despising himself mounts above himself; this Vanity, mixed with Misery must be considered three∣fold.

First, In the Nature of Man.

Secondly, In his Actions.

Thirdly, In his thoughts and desires.

Vanity in the Nature of Man.

First,* 1.1 To take Man from his beginning, the Noblest of all Men (be he the Sonne of an Emperour) is formed betwixt the Vrine and Or∣dure, nourished with the most impure bloud of all, might easily be crushed by the least fall of the Mother,

or smoothered with the stink of a candle snuff.

His Birth is shamefull, for no woman would be openly delivered; on the other side it is a glory to kill a man, and Duels bring men into reputa∣tion. Thus it is a shame to bring a Man into the world, and a glory to send him out; a plain proof that the life of a Man is an evill, since it is a shame to give it, and an ho∣nour to take it away.

We see also he begins his life with tears, and when he is born he cannot help him∣self, but crawles for some years in his own filth, where∣as other creatures as soon as they come forth fall upon their feet, and run after their food as soon as they are out of the shell, Man is born under

the necessity of maintaining his life with the sweat of his brows, when all other Crea∣tures find their cloath laid; onely man hath need of clo∣thing, He that is Lord of all the World is ashamed to be seen, and therefore clads himself in the spoyl of ano∣ther.

Man alone is subject to more diseases than all the Beasts together; they are not hurt with Dewes, nor bleed at the Nose, though they hang it alwayes down∣ward to the ground, they know not what Rheumes mean, the Stone, Tertian, or Quotidian Agues; Man onely knowes these diffe∣rences, and feels them: those Beasts that are more domesti∣call, are more diseasefull

than others, as infected by Contagion.

Man indeed hath Reason above Beasts, but he devi∣seth therewith how to tor∣ment himself, and strains the uttermost of his wit about painfull and pernicious Pro∣jects; to be subtill in sutes of Law, to entangle him∣self in other mens business, when he is glutted and full, to raise up an artificiall sto∣mach, and a desire to drink, without thirst; and I know not how it comes to pass, but we are more sensible of Evill than Good, and troubles fret us more than all plea∣sures can content us: scarce any one finds a generall health, but ach in the teeth, or pain in the fingers end torments us; a drop of gall

bitters a sea of sweet, and how much hapiness doth one affliction countervail?

Vanity of Man in his Actions.

Man being born thus poor and miserable,* 1.2 what a while it is before he can guide him∣self? how long and labori∣ous his Instruction? what a while he trembles under the Masters awe to learn vain words, and knowledge, that will deceive him? and in the end of all this travel, who sees not a froward humor, and a despightfull perversity; and in a Child all the vices of a man, as in a seed or kernell? the onely way to quiet a Child, is to beat another be∣fore him: if any touch but

one of his toyes, he flings a∣way the rest for anger; the love and liking which they bear to their Babies, are plain seeds of Idolatry, and such are the Children of the best Parents. A grain of Corn, though never so clean dressed, makes straw when it springs again. He that is cir∣cumcized begets a Child with a foreskin on; thus we are driven to acknowledge, in the frowardness of our own Chil∣dren, the picture of our own corruption.

After Childhood comes Youth,* 1.3 which is a brisque hu∣mour, a rash heat, that runs into all riot, rushes head∣long into dangers▪ and re∣jects all admonitions: Oh! what a number perish in that way? how many in this age

are poysoned with sensuality, which lulls them in the lap to strangle them? treacherous Dallilah, that dallyes with them, to betray them to the Devil, an enemy far worse than the Philistims; those pleasures are Golden Pills, which hide their bitter under their beauty; and like fresh Rivers that lose their pleasant rellish in saltness, and drown their sweetness in the Sea.

Godliness cannot live un∣der so dainty a dominion; the knowledge of God (which comes from Heaven) will not be subject to the Belly, nor dwell in Swine; that lodging is fittest for the Devil, who (by the suffe∣rance of our Saviour) en∣tred into the Swine, and ran them headlong into the Sea.

The Devil feeds the prodi∣gall Children with these husks of pleasure, instead of the bread of life, which is the Word of God.

This heat a little cooled with years,* 1.4 and man grown ripe, now see what other Vanities follow him less boy∣sterous, but more sullen and obstinate; Then come Cares chained together, domesti∣call vexations, thoughts of a Family, troubles of sute, travells of a painfull Trade to get maintenance for Chil∣dren, who suck away all the substance, and to receive at length nothing but Reproach and Ingratitude.

These Evils make men ever distast the present, and rely upon the future; alwayes travelling to get a good,

which flies from us, and be∣ing gotten, it melts in our hands, and vanisheth away; if kept it contents us not, it helps not our fear, nor quen∣cheth our thirst; this Evil looks many wayes.

There are many men who hazard their life to get their living,* 1.5 and miss the End to obtain the Means, as he that sells his Sword to buy a Scab∣berd, or his Horse for Hay, and again, to get money, and not therwith to serve his turn, but rather to serve his money; to have Goods as one hath an Ague, which rather gets the sick Man, than he, It; or like the Dogg in the Man∣ger which eats not the Hay, but grinns if another come neer it: Wretched people, who live poor to die rich, who

covet most when they are most in years, that is, make greatest provision when they are at the end of their journy: He that fears God to disman∣tle himself of so great a mis∣chief, will consider with him∣self what the price & valew of Riches are, and will thus rea∣son; The Devil offers these, but he never offers Piety, or the knowledge of God; God shewes what account he makes of Riches, when he gives them most abundantly to the Wicked, into whose bosome they fall, as a Purse in to a privy. Our Saviour shews what account he made of mo∣ny, when he gave Iudas his Purse, but to his blessed A∣postles he gave his Holy Spi∣rit; had he thought riches the true Good, sure he would

have provided enough for himself; but he had not where to rest his head; he honou∣red poverty by his own ex∣ample, and the Lord & So∣veraign of the World, would have nothing in the World, to teach us to contemn the World; A little wealth serves to live well, and less to dye well;* 1.6 Godliness is great gain if a man be content with that he hath; Naked we came into the World, and naked we shall goe out. Quiet poverty, is better than troublesome Riches, yet such is the silly nature of man, that he had rather fetch water from a raging and violent stream, with ha∣zard and perill, than from a small Brook or rivulet with ease and safety; To get a mass of money with danger and

disquiet, rather than a small summe with peace and secu∣rity; and at the end, he shall be nothing the more satis∣fied, nay still further off, and thinks all is lost that he gets not; and this greediness is alwayes mixed with Envy; If he happen to lose his goods (as Solomon saith, Riches ta∣keth to her wings, and flees a∣way) it is as much as if he lost his sences; for to rob and spoyl a covetous man, is as it were to flea him; and to take away his money, is to pluck out his heart, because he sets his heart all upon his money. The Godly man when he considereth these things, will say with the Wise Man, This is Vanity & Vexation of Spirit.* 1.7

To this Vanity we may re∣semble that of many persons

who extremely toyl them∣selves to get honour and greatness; In this throng of people which press to get up. Those behind would fain tred down those before; three∣quarters of them are enfo••ced to stay behind with anger and despight▪ those that have got to the top of honour pluck the Ladder after them, lest o∣thers should get up by it, and when they are gotten to the top, then they shew their tricks, like Apes got upon an House or a Tree, making fa∣ces at those that are below, & set the people on gazing & gaping on them; for there, their weakness best appears, and their vices are most in view. Add also, that in this height they meet with more cares than before; Trees

shake most at the top; Pina∣cles of high Towers are ofte∣nest struck with Tempest and Lightning; we sleep worst upon the richest and embroy∣dered Beds; we are in most danger of poyson at the fullest Feasts: but you never heard of any poysoned in a woo∣den dish; after innocent la∣bor, sleep is sweet upon a lock of Straw; This is also Vani∣ty and Vexation of the Spi∣rit.* 1.8

This Vanity, joyned with a like corruption, appears e∣specially in the Court, where prime Slavery goes under the colour of Greatness and Gol∣den Shackles are counted a Noble Imprisonment; He that lives there, must make account to be alwayes mask∣ed; to play twenty severall

parts in one hour; to have a number of Servants, but ne∣ver a Friend; there, Inno∣cence is called Silliness, and a simple Affirmation is a signe there is no such matter; Two hate one another, and both know it, yet each strives to seem to serve the other first, who shall begin, and who shall be last; and with these complements they make an Enterlude: Envy is never to seek for, but ever in fashi∣on there, either to supplant, prevent, or to nibble at one another, and no means but by slavery to avoid it; de∣bauched tricks, and beastliness among Courtiers, become Lawes, and turn into com∣plexion. One had need have more Faith than a grain of Mustard seed to keep himself

there from Corruption; as Ravens build on high Trees, so the Devil nestles among great ones, and there he hatcheth and discloseth his Young, which are Vices, be∣cause there they are better seen, and shew themselves with Authority; There you shall meet with some that kill one another in bravery, upon the construction of a word; a plain proof that their Life is little worth, which they set at so low a rate, but these brave Ladds would be soon gone if they were to suffer for Gods Cause: Sure it would ask a number of those Gallants to make one true E∣vangelical Martyr. Alas! how wretchedly do they under∣stand the true point of Ho∣nour: This is also an Evill

Travell, and an extreme Va∣nity.

To this also we may adde the Vanity of the other Sex;* 1.9 For the greatest part of Wo∣men are vain, not onely through frailty and exam∣ple, but by express profession.

All their study is to set up Vanity, and upon that they are in Emulation with one another; for amidst all this worldly glory and lustre, you shall see some women swal∣low'd up of pleasures, slaves to other Fashions & Faces, who out of daintiness have almost lost the use of their Feet with mincing, who bestow a quar∣ter of their Life to make them ready; who buy their hair, borrow their face, make Idols of their bodies, yet tor∣ture them again by a just

judgement; who know no∣thing, yet study to speak well; who look in the Glass a thou∣sand times a day, and call a Counsell about an hair. Poor Souls! who changing the colour of their hair, and raising themselves upon their Chappins, would make Christ beleeve he did not well un∣derstand himself, when he said,* 1.10 Man cannot make an hair white or black, or adde one cubit to his stature. If a man could summe up all the time that a dainty Lady be∣stowes in dressing of her self all her life time, it would prove a dozen years; such Curiosity is next to Slavery: But who would bestow so much to any good end or purpose? How comes it to pass, that clothes (which

were given because of Sinne) are now turned into Sinne? that man makes that a mat∣ter of glory, which God gave to cover his shame? that an argument of humility should now become a matter of pride? There is nothing more opposite to the zeale of Gods glory, than this loose Vanity: Could a Wo∣man that wears a pair of pro∣digious Chappins, fly into ano∣ther Country for the cause of Religion? Could so delicate a skin endure the cold and hard Prison for the testimo∣ny of the Gospell? She that cannot endure the heat of the Sunne, because of her painting, could she abide the Fagot for Gods Word? you see how we prepare for suffe∣rings, what Apprentises we

are for Martyrdom? Salo∣mon saw none of this in his time, and the Vanity of Va∣nities whereof he speakes, comes far short of the Vanity of our Age.

But now behold another kind of Vanity wherein men toyl themselves,* 1.11 a bawling, roring and tumultuous Va∣nity, which is armed with stings, and covered with sub∣tilty, which bestowes the greatest part of the time in br••bbles, and pleads up and down by rote; Goe but in∣to Guild-Hall, or Court of Assizes, you will wonder at the confused turmoyl, and the Arts of Cozenage, such toylsom trotting up and down,* 1.12 such a dustie eager∣ness, and you will truly say, in all this crowd of Lawyers

(who sometime speak all at once) not any one once names God, unless it be in an Oath.

There, while two devour one another in sute, a third man runs away with the prey, and the charges sur∣mount the principall. What a world of people live upon the wickedness of other men? What a number should fast, if others (who worrie one ano∣ther) should lay their malice aside? Mee-thinks when God looks down upon this braw∣ling aud confused throng of Lawyers, and their followers, they appear like Ants upon a Mole-hill, which stir pell mell up and down without order or reason; This is also an Evill Travell, a Vanity, and Vexation of Spirit.

Some will confess that these things are true, but will say, yet there are some ho∣nest studies in the World, some commendable know∣ledge, and many Civill and Religious vertues which can∣not be comprehended un∣der this Vanity, but are worthy of praise: yet even in this, the Vanity of man principally appears; for if the best of our actions be vain, how much more the Vanities themselves. Let us begin with Arts and Sci∣ences.

Now a dayes Vnderstan∣ding consists in the Know∣ledge of Tongues▪* 1.13 the Lear∣ned busie themselves to know what the Women of Rome spake 2000 years since, what Apparell the Romans did

wear, in what ceremony Stage-play's were beheld then among the people, and to new furbish over, and refine certain Latine or Greek words, which Antiquity hath long buried in dark∣ness; this is to rake a Dung∣hill with a Scepter, and to make our Vnderstanding (that should command) a Drudge to a base Occupa∣tion; as if a man should make all his Meal of Sawces; the knowledge of these things is good to season, but not to nourish. Some again hunt after words in their old age, when they should have the things; many learn their Grammar with Spectacles, they study to speak true La∣tine, and are barbarous in their own tongue, and their

whole life a continuall Incon∣gruity.

Philosophy and the Arts as they are somewhat higher,* 1.14 so they are somewhat harder, as the Pine Apples upon the top of the Tree: many fall that climbe for them, many when they have got them break their teeth with crack∣ing; as they teach to know more, so they perplex more; He that increaseth Know∣ledge (saith Salomon) increa∣seth Sorrow.* 1.15 Ignorance hath some commodity; and when all is done, this Knowledge goes not far: For no Man by Philosophie can clearly tell the nature of a Fly, or an Herb, much less of himself; our Spi∣rits travell every where, and yet we are strangers at home, we would know all, but doe

nothing, for (to speak pro∣perly) our study is no labour, but a curious la••iness which tires it self, and goes not for∣ward, like Squirrells in a cage, which turn up and down, and think they goe apace, when they are still where they were; we learn little with great labour, and that little makes us little the better, nay, many times worse; a drop or dram of di∣vine Knowledge is more worth than all humane what∣soever.

To what purpose doth an Attorney follow another mans cause, when himself is at sute with God? To what end doth a Physician under∣take to judge of anothers health, if he does duely ob∣serve the pulse of his own

Conscience? What are we the better to know by Hi∣story what was done a great while since, and know not what to doe now? or by A∣stronomy to learn the moti∣ons and influences of the Hea∣vens, and know not how to come thither?

Others undertake long voyages, to have many Hosts and few Friends; they pro∣mise to learn much, but re∣turn more Fools than they went, as if they had dropt their Wits by the way, and having painfully trod over a great deal of ground, at length Death tumbles them into it, as Flies that are so long busie with the flame, that at last they rush in, and when they have surveyed so much ground, a handfull will

cover them. Those are be∣witched with this Vanity, who goe long Pilgrimages to some Saint to have Children, and when they are come home, they find some officious Neighbour hath eased them of the care, This is also Va∣nity and Vexation of the Spi∣rit.

It may be our Civill Vir∣tues have some more sub∣stance in them,* 1.16 but therein Vanity displayes it self most, because many of those Vir∣tues are but Vices Brats: Choler whets on Valour; Cowardise makes a Man ad∣vised and wary; Ambition, Avarice, and Envy, are spurs to Study and Industry; fear of disgrace and defamation, makes many Women Chast; niggardness makes many mo∣derate,

others, necessity; friendships are contracted ei∣ther for profit or plea∣sure; whereof the first is a Frippery, the last a Mar∣ket.

Religion it self is often used to serve our covetousness; many follow Christ in the Wilderness for bread, this is to make the Vnderstanding a slave to the Belly, and the Prince and Commander of all Virtues, a Servant to the basest of Vices: Nay, I know not which is worst, to forsake Christ, or to follow him for gain; to serve Christ for mo∣ney, or the Devil for nothing; unless we doe God less injury to forsake Christ, than to fol∣low him to doe him injury, and to make him a Servant to our Avarice. If these be

our Virtues, what shall our Vices be? and what Virtues can these be that thus dance after the Devills pipe? This is also Vanity, and a vexati∣ous Corruption.

This makes some men,* 1.17 (when they consider that Vanity hath over-spred all Worldly things, that Vice and Wickedness have infect∣ed all estates and conditions of men, to the intent to wind themselves out and get away) confine themselves to De∣serts and a perpetual solitude, there to remain in extreme silence, and to speak with none but God and them∣selves; and though this soli∣tary humor in diverse proceed from a savage disposition, in others from a weakness, and spirit not capable of the socie∣ty

of men; in others, from an ambitious desire to be no∣ted for some extraordinary profession, because they could not be seen enough in the Common Crowd; in others, from anger and despite, that they have so long tyred them∣selves in striving against the stream, and to be crossed in every thing; So I doubt not but there are some who pur∣posely withdraw themselves, and take upon them this soli∣tary condition, to get out of the crowd of Vices, and to serve God with more liberty; but even these are deceived, and when they think to goe out of the World at one door, they come in at ano∣ther: for griefs of mind, per∣plexed thoughts, lumpish la∣ziness, windie Hypochondria∣call

Melancholy, despair, pre∣sumption, and self-admirati∣on steal insensibly into the mind under a profession of extraordinary Sanctity, which pines the spirits of the peevish∣ly arrogant, and of peremp∣tory devotion, which degene∣rates oftentimes into folly or brutishness.

The Solitary Man hath none to comfort him in his heaviness, and having none to compare withall, thinks himself the most excellent: then also inordinate desires multiplie upon him, for Man ever thinks that best that is furthest off. So St. Jerome in the midst of the Wilder∣ness,* 1.18 and in abstinent solitude, yet burnt with incontinent affections, and his mind ran most on dancing with Maids,

and when the Devil followed Christ into the Wilderness, he thought that the fittest place for temptation and if the Devil set upon the Sonne of God in the Desert, what Monk or Cloysterer thinks to goe free? The safest way is to goe out of the World, not with feet, but affections, and first to keep the World from nestling in our hearts or near us, lest when we goe out of the World we carry it with us; for as a Man may be Worldly and Wicked, though he make a shew to live out of the world, so he may leave the World and yet never come in the Wilderness, and live among a multitude as if he were alone, and even in a Court or Palace behold the evill travell of men, and have

no share with them, and where the greatest talk is, there to talk with himself a∣lone and confer with God; and to imploy himself to the edifying of the Church, to di∣rect those right that are wrong, and to bring them again into the way to Heaven, and by no means to hide the talent in the ground, and to lop himself off (as an un∣profitable branch) from the Bodie of Civill Society, thus the Apostles did, and all those lights who brought so great glory to the Church, and yet shine after their death.

I know that Aristotle spake true in the first of his Poli••. that he that is disposed to So∣litariness is either of a divine, or a base spirit, as much as

to say, He forsakes the com∣pany of men, either because his Virtues are above them, or he inferiour and not wor∣thy to come among them; But I say, that he that loves Solitude because he excells o∣thers in Virtue, or Know∣ledge, ought to subdue him∣self, and to descend (by hu∣mility and gentleness) to o∣thers imperfections, bestow∣ing himself every way in word and action to the good of the Church and Com∣mon-wealth.

For what are all our per∣fections, but poor shadowes and obscure traces of the per∣fection of Christ? yet he be∣came like unto men, and con∣versed among men, that he might save men: From all which I gather this conclusi∣on,

That if it be a Vanity to forsake the World, then much more to follow it, and if Vi∣ces (with all their mischiefs) nestle in the Deserts, much more in the common crowd: Surely if Vanity be thus found every where, we may well say, All is Vanity and Vexa∣tion of Spirit.

Now,* 1.19 while Man busies himself about all his vain travell, while he thrusts time forward with the Shoulders, every day begins a-fresh to rise up, and lye down again, to fill and empty his belly like a Spunge, and goes round like a Mill-horse in the circle of of the same tedious occupa∣tions, Behold old Age comes stealing on, which yet but a few attain unto; Every one desires to come to it, and

when they are at it they wish it farther off: This is as it were the sink and setlings of mans life, the worst of all to the Worldly, and the best to the Godly; then are World∣ly men more way-ward than ever, then they grow fearfull and froward, and (to speak truly) weak in Judgement▪ for we cannot properly call that humour wisdom, which is any way irksome, nor want of power, Sobrietie; an old Man does not leave pleasures, but they leave him; he com∣plains without cause, that the Fashions and Manners of Men are changed into worse; 'tis himself that is altered: when he was young, every thing pleased him, though never so had, when he is old, nothing can please him, though never

so good; like a Man in a Wherry, who thinks the shore moves, when 'tis himself. It is also a fault of old age to talk much, because they can doe little, therefore they think 'tis their part to teach young Men, and to tell of old matters done a great while agoe; So towards the decli∣ning of a State (as of the Roman Empire) much talke but little actions. In the Worlds old age, many curious Disputes, but little piety and solid Religion. Old Age is covetous, and worldy cares then come a fresh, every thing growes gray and withered save onely Vice. The old Man the Apostle so often speaks of, growes not old to the World, but is then in his prime; he sees Death at hand,

and holds Life but like an Eel by the tayl, yet he devises long-breathed plots, and ga∣thers and heaps up riches to∣gether, as if Death were a great way off; then is Man loath to leave his Life when it is least worth, and little left but Lees: He never thinks of Death, though his Age gives him warning of it and every grey hair serves for a Summons: Nay, Death often∣times takes an earnest of him, by the loss of an Arm, or an Eye, or a Legge, to put him in minde that shortly after he will have the rest. Again, old Men are besotted with the World through long custom and acquaintance, and are loth to leave it, though they find no good in it; This is also a Vanity

and Vexation of the Spi∣rit.

At the end of all this tedi∣ous and unprofitable travell Death comes,* 1.20 which takes e∣very man away before he knowes how to live in the World, much less to leave it; most men goe out of the World, before they consider why they came in; they would fain adjourn time, but Death will not listen to any composition; His feet are of Wooll, but his hands of I∣ron; he comes stealing in, but what he layes hold of he never lets goe. Man makes as slow hast thither as he can. If a Ship split 100 Leagues from Land, every one swims as well as he can▪ not so much to save himself from drowning, as to set the

clock a little back for some minutes, and perswade Death to give Nature a little longer time to pay the debt; this e∣very one sees, and yet none can resolve himself; The very remembrance of Death or Fu∣nerals, or the reading of an Epitaph, makes the hair stand right up, and daunts and frights us; We picture Death stern and starved; It mingles our compassion with horrour when we think of any that late glistred in gold and glo∣ry, now crawling full of Worms, and intolerably stin∣king, while his Heir laughs in his sleeve, and enjoyes the fruit of that labour which himself never could; and in the midst of all this dust and dirt Ambition thrusts up the head, and Pride nestles in

he very Coffin; for they make sumptuous Sepulchers, speaking Stones, stately Stiles, upon a Tomb stuck full of lyes, that they which goe by may say, Here lies a fair Stone and a foul Body, Surely this is a Vanity of Vanities, and an extreme Vanity.

But all these are but Roses to the Thorns that follow,* 1.21 for the most irksom vanities and traveil of his temporall Life, are pleasant in respect of the torments of eternall death, which is the common Inne and End of most men: That is the broad way that leads to damnation, few men find the narrow way to salvati∣on.* 1.22

Death comes to make a Press for 〈◊〉〈◊〉, and enrolls great and small, wise and foo∣lish,

rich and poor, and some too that goe for Saincts, and mask under a fine cloak of hypocrisie, as if they meant to steal to Hell without any noise, or trouble by the way.

Hell is all Fire, yet there is nothing but darkness, where Souls live to be al∣wayes dying, but never dead; where they burn, but are ne∣ver consumed; complain, but are not pitied; are afflicted, but never repent; where the torment hath neither end nor measure.

There wicked Dives (who denied Lazarus a crumme of bread,) now begs but one drop of water, though all the Rivers in the World can∣not quench his thirst: But if those fatherly rods where∣with

God chastiseth his Chil∣dren have brought some of them to the brink of the pit of Desperation, and to curse the day of their Birth (as Job,* 1.23 and Ieremy did) how shall his enemies endure the Flails of his Indignation?* 1.24 It is a fearfull thing (sayes the A∣postle) to fall into the hands of the living God▪* 1.25 and hear also what he sayes in his an∣ger, Deut. 32. If I lift up my hand to Heaven, and say I live for ever, If I whet my glitte∣ring Sword, and mine hand take hold of Iudgment, I will execute Iudgment on mine ene∣mies, and will reward them that hate me.

Blessed be God, who hath delivered us from this fierce wrath and furnace, by his Sonne Iesus Christ, who, as

S. Paul sayes,* 1.26 was made a curse for us,* 1.27 and hath called us from darkness to his marvellous light: God grant that we may never know what that torment means, and study to learn no more than may serve to keep us in his fear, and to make us acknowledge the greatness of his savour, and the excellency of our re∣demption in Christ Iesus his Sonne, blessed for e∣ver.

This precedent Discourse hath led us along through all ages and ordinary conditions of humane life,* 1.28 and in our whole travell and survey we have found nothing but Vanity and Vexation of Spi∣rit, which more manifestly ap∣pears, if we consider the gui∣dance & providence of God,

who from the highest Hea∣vens looks down upon our actions, not as an idle specta∣tor, but as a sage conductor and just Iudge: He derides from aloft the plots of great men, he blasts their devices, he confounds the tongues and spirits of the re-builders of Babel, bruises the mighty ones, breaks Scepters into shivers, and all to make man know that he is but dust, his wis∣dom ignorance, that he may learn to contemne the World, to transplant his hopes from Earth to Heaven, and ha∣ving seen some of the bright∣est beams of earthly glory (which like a flash of light∣ning is soon gone) He may never say with Peter,* 1.29 It is good for us to be here, let us make us Tabernacles; Blessed

is he who hath seen enough of this worldly Vanity, and is drawn nearer to God, that when the storm comes he may be in the Haven, and un∣der Gods wing and prote∣ction as under a safe shelter, he may behold the downfall of the wicked, the staggering of their purposes, the silliness of their hopes, and the ef∣fects of Gods Iudgement. Hereof the Prophet David cries out in the 92d Psalm, O Lord how glorious are thy works, and thy thoughts are very deep, An unwise man doth not well consider this, and a fool doth not understand it, when the ungodly are green as the grass, and when all the workers of wickednes do florish, then shall they be destroyed for ever. And herein we are al∣so

to observe, that this Psalm is a Song of the Sabbathday, to teach us that this Medita∣tion requires a setled and se∣questred mind, that gets out of the crowd of worldy thoughts to enter into Gods house, suitable to that in the 72d Psalm, where he profes∣seth, That he was grieved at the prosperity of the wicked, and that it vexed him to the heart, untill he went into the Sanctuary of God, then he consi∣dered the end of those men: For to know the summum bonum, and to un-mask this imagina∣nary happiness of the World, we must not goe to the Phi∣losophers school, and less be∣leeve common judgment, but we must goe into Gods house, and there enquire what man∣ner of Goods they be which

God doth ordinarily bestow, and what he reserves for his own Children; how uncer∣tain worldly happiness is, in respect of the certainties of Gods promises, with what easie and insensible chains the Devil hales men into Hell; how he triumphs over those that triumph most in this World, and think they stand sure, when they are at the point of down-fall.

So also he considers the vain-glory of men;* 1.30 One glo∣ries in his strength, yet a Bull is stronger; Another of his beauty, which is but a super∣ficiall Dye that covers the bones and the brain, things in themselves loath∣some and hideous to be seen, and age will spoil and marr it all, or perhaps sickness

before age comes. Another glories in his Honours and Dignity, but he is ever full of pensiveness and fear, and ne∣ver enjoyes any quiet; and imprisoned in his own per∣plexities, and so tyed to the top, as he can hardly come down without breaking his neck: Another glories that he is the bravest Drunkard of all his fellowes, but i•• his Belly hold more than theirs, an hogshead holds more than his Belly. All this is Vanity and Vilany, both alike.

These are Generall Va∣nity and Misery,* 1.31 common to all Men, and that's the fruit of Sin. Besides these, there are some Men examples of ex∣treme wretchedness; what a number of Beggars lie in the streets? how many Slaves in

the Galleys? what a sort of Hirelings and Mercenaries? the hundred part of Men de∣vour the rest, and the weak∣est are Meat for the strong∣est.

Among the Turks and Pagans (which are above three quarters of the world) Men are sold like Horses, he that buyes them notes their countenance, looks in their mouth, tries the muscles of their arms and legs; the Great Princes have thousands of Slaves kept in Chains to work in the Sugars, or in the Mines, or in the Gallyes, a misery more insufferable than death.

Some people have night six moneths together, who live in Caves through extre∣mity of cold, and have no

heat but what they get by cruelty.

Others again continually scorched with the Sun upon their naked sands, which are barren of fruits, and fruitfull of wild Beasts and Serpents; our climate is as natures gar∣den to those intemperatures; God gives us more of his bles∣sings, and we him the least thanks; and there is no where so great poverty and misery, as where such abundance of blessings are so plentifully showred down, and yet so ill handled and requited.

Vanity in the thoughts, de∣sires, and judgments of Men.

All that which is already said is but a rough draught,

or the first traces to represent superficially the vanity and misery of our nature, and the actions of men; we will now consider their thoughts. Da∣vid in the 94th. Psalm saies thus, God knoweth the thoughts of man that they are but vain.

If a man could at night ga∣ther together all the thoughts which have run through his fancy in the day, he would wonder and be amased at their number and vanity, much more at their folly; Painters antick works come nothing neer them.

One locks himself into his study, where he resolves to study very hard, but when he is in he does nothing else but tell the quarrells of his win∣dow,* 1.32 or (like Domitian) hunts after flies:

Another walkes up and down sad and solitary, and begins to rave in his own thoughts what he would do if he were a King; or if he had a million of Crowns how bravely he would spend them; or thinking of his domestick business, linkes together a chain of long hopes, and by little and little becomes ex∣ceeding rich in his own wa∣king dream, and when he comes to himself and sees his own poverty, he flings away and bites the lip at it.

Nay even in the times of preaching and prayer, when God speaks to us, or we to him, our minds wander up and down; and if our best a∣ctions be thus besmeared, and mixt with vanity, how much more our idle and

unprofitable houres?

These foolish thoughts ac∣companied with vain desires and ignorance suitable, tur∣moyl, and toss so the spirits of Man, that he can never rest.

When man is in his brown study then he gathers and heaps together all the evills that ever befell him, he frets and fumes at the present, falls to calculate what is to come, and more than ever shall happen, he changeth doubt∣full fears for certain miseries; Fear makes many miserable before they come at it; many dye out of fear to dye; every day hath affliction enough of its own; who can ever be qui∣et in himself, that continu∣ally sets before him all the e∣vills past, and to come, the one by memory, the other by fear?

This naturall restlesness makes a man toss and tumble up and down, as a sick man is ever changing his Bed, and ever worse at last, and finds no rest but when he is weary of stirring; he carries the e∣vill allwaies about him, and is never the better for remo∣ving: Nay I verily believe that if God had set man be∣twixt good and bad to take his choice (and to cut out of the whole cloath) he would chuse the bad, he is so blind in judgment; or if the good, he would make it bad, his na∣ture is so perverse; if God sent him no evill, he would provide some for himself; if his own evill could not vex him, he would be grieved at anothers good, for envy frets him more than affliction.

Hence it comes that men are alwaies coveting, but they know not what, they are hot in desire, but cold in perfor∣mance, like a bird that would flie, and can flutter but with one wing, nay they are often distracted with a desire of contrarieties.

One complaines that his wife is dead, another that his wife will not dye; one grieves for the loss of his chil∣dren, another that his chil∣dren are so leud as he counts them, all lost; one tired with forrein business commends home-peace, and like Saul had rather lye hidden among the baggage than shew himself a∣broad to preferment another that is out of publick ••mploy∣ment breaks his neck in cli∣ming for it;* 1.33 every thing

m••kes the best shew but that which we have; nothing pleases us so much as that we cannot get; we like nothing so well as ano∣thers loss; we laugh to see a∣nother man fall, but never laugh to see him rise a∣gain.

But alas in this vanity of our thoughts,* 1.34 and variety of our affections, we shew great weakness of Spirit, for the face and fashion of things move us more than the things themselves.

One sees a tragedy acted which he knows to be but a fable, and nothing concerns him, yet he cryes for pitie, but for his own miseries ne∣ver sheds a tear.

Another hangs himself with despair, who at the same

time would have run away as fast as he could if another had offered to run him through with a sword; the difference is this, the last comes with a horror and fear, the first is felt before tis seen.

Opinion moves more than the things; Many eat they know not what, but find they like it, and being told what it is, streight it goes against their stomacks, and they cast it up again.

Others are more afraid of Mouse or a Toad than of a Sword; sure our conceipts are often moved and transported with very childish toyes and fancies.

Again (but I cannot give the reason of it) sometimes a man studies to cozen himself; one tels a tale which he knows

to be false, yet he tells it so often, and with that assu∣rance, that at length he be∣lieves tis true.

Some husband knowes his wife but hard-favoured and a blowse, yet when he sees her sophisticated and painted he begins to think her fair, and she her self too begins to think she is well-favoured and beautifull.

What a number there are that believe a religion because they will believe it? who strive against their own know∣ledge, and whose Consci∣ence tells them thus, Me thinks that seems absurd, and agrees not with Scripture, but I will have it so, and I will thinke it so too; this is to have Faith in a string, and not subject Will to Religion,

but Religion to Will.

Above all things mans judgement shews it self wea∣kest in religion, for outward actions demonstrate what is inwardly apprehended of the service of God; in matters of news, we give more credit to one eye-witness than the re∣port of a Country, but in re∣ligion we are caryed with the common opinion, and love to follow the fashion, and to go with the croud; when a man puts out money he will be as sure as he can to lend to honest and sufficient men, and to take good security, but in matters of Conscience he nere looks farther than to the priest; I will now shew you some damnable trifles of reverend estimation.

1 To clad pictures of men

in silk and gold, when the poor goes naked who is the picture of God.

2 To put off the hat at the name of Iesus, but never at the name of Christ.

3 To carry a flaring Cross upon the belly, when the belly is the enemy of the Cross of Christ.

4 Going to a Bawdy-house, or returning from some ill act, to rumble over the beads.

5 To kneel as well before the empty Pix, when the Priest comes from a sick man, as if it were full.

6 To adore the Host in the Pix, and not as well to adore it in the stomack of him that received it.

7 To make his Creator with a few words, and then to eat him.

8 To revell and riot one day in Shrovetide; and the next day to be very grave and reserved.

9 To imploy some blessed Beads for the remission of sins.

10 When a great man dies to bestow a mourning gown upon our Lady that 〈◊〉〈◊〉 may bear a part of the sor∣row.

11 To Whip ones self o∣penly thereby to please God, and bring a Soul out of Pur∣gatory.

12 In honour of Saints to burn Candels at Noon.

These and many more such toyes man hath devised in his own brain, and God must not dislike them; Nay he goes so far as he bestows the Offices in Paradice, he makes

one a Patron of one Country, another a Physitian for one disease, another for another, as if the Ants should dispose the affairs of a Kingdom, all this (to say no worse) is a vanity and an extreme want of understanding.

We who have only the word of God for our rule are not exempted, for we mingle our one folly, and vanities, with the sacred verities of Gods word.

In Civill actions when we need advise we go to our friends, but in matters of re∣ligion we consult only with our own sense and inordi∣nate desires, which are our domestique enemies.

If a man owe us money we had rather have the money than his word; In matters

concerning God it is quite o∣therwise: For the Gospel is the obligation whereby God promiseth salvation to us, sea∣led with the blood of his own Son, yet we had rather keep the obligation, than be payd the debt when we die, and then we would fain give a longer day.

One tels a childish weak∣ness in Honorius the Emperor,* 1.35 who made so much of a Hen, (which he called Roma) that when it was told him that Ro∣ma was lost, Alas! (said he with a sigh) Roma was here even now. Sir, sayes one to him, we talk not of a Hen, but your City Roma, taken and sack'd by Alaric the Goth; when the Emperor heard that, he was prettily cheered again, as esteeming

that loss farre more tolera∣ble.

Such is our weakness, we give none leave to meddle with our money, but we give any man leave to draw us to Vice, to seduce us with Error, and to poyson our Souls: I will proceed, and shew more of the like.

None are so fond as to re∣fuse to take Physick but of a man of excellent language; Yet many refuse to hear a Preacher of the Gospel unless he be eloquent, and the Gos∣pel is the Souls Physick; were it not a brutish madness in a Malefactor to refuse a Par∣don, because it is not Rheto∣rically penned? and why may not the Word of God please well enough, although It be not flourished over, and trim∣med

with the graces of art, since it is the Letters Patents of Grace and Pardon, and the doctrine of our reconciliati∣on with God; As if we should like our Fathers rod best when it is tyed with silk? this is a peevish vanity, and a chil∣dish humour.

It is strange to observe how vain, absurd, and foolish our Judgement is of others, and in the esteem or dis-esteem of our selves.

If we talk of burthens, he is best, that bears most; if of injuries, he that will bear none; so we change strength and valour into weakness and impatience.

In matters of Ornament, we judge not of the Blade by the beauty of the Scab∣bard, nor of an Horse by his

fine Bridle or Saddle; why then doe we esteem of a man by his good or bad cloaths? If we salute a man for his Apparrel, we might as well complement with the Stuff in the Shop: why are we so considerate in slight matters, and so inconsiderate in our judgement of matters of mo∣ment.

We esteem well of a Mer∣chant or Auditor, that is rea∣dy and exact in accounts, though he live so as he can give God no good account of his life; one orders his gar∣den and grounds handsomly, and himself lies rude, wast and out of all order.

We are no less vain and childish in our feares;* 1.36 for e∣ven as little Children play with fire and burn them∣selves,

and are afraid as soon as their Father comes sodain∣ly upon them; so men play with pleasures (because they glister and look gay) till at length they hurt themselves. As Children are afraid of their Father, when he comes to them with a vizard on, we are frighted when God comes suddainly upon us under the mask of afflictions, sickness, or death.

Man also forges to himself dangerous or foolish fears; One fears that his Wife likes another better than himself, and hunts and seeks for that he would not find, and per∣haps the Wife grows angry, and revenges herself, by do∣ing as much as he feared.

Another fears he shall ne∣ver rise to Honor, and does

somewhat to bring him to the Gallowes, and to blot his memory with perpetuall in∣famy.

Another fears he shall ne∣ver have money enough, at last he finds the way to get it, and dies before he tasts the pleasure of it.

Another feares to die a Batchelour, but God sends him a Wife that makes him more miserable than he was before.

And when I consider the wisdom of the World,* 1.37 I find it like the labour of Moles, who digge cunning∣ly under ground, but dare not look out to the Sun; for we have many fine slights in worldly matters, sell, 〈◊〉〈◊〉 bargain, and to undermine one another, but let me see

him that is best seen in all these things, and bring him before the Sun-shine of Gods Word, and the Brightness of the Gospel, and then he is stark blind, and will be so still; and though he fore∣casts what future changes and chances shall be in the State, yet he sees not how nigh at hand his own destruction is, and though he can talk and discourse of matters of State, yet he is but the De∣vils slave; and this weak-sigh∣ted knowledge dares contest with God, and the folly of the children of darkness with the wisdom of the Father of lights; and mans prudence with Gods providence: for the wicked cover themselves with silence, subtilty, and dissembling, like little chil∣dren,

who think they are hid, when they shut their eyes; and that no body sees them, because they see no body; but God sees them all bare and naked, better than they see themselves. God who is not only all hand (as holding and guiding all) but also all Eye, (as seeing or searching all things) he sees through the thickest substance, and dark∣ness is light unto him, and therefore the Royall Prophet Ps. 94. justly taxes this sot∣tish wisdom, Take heed ye unwise among the people, ye fools when will you understand, he that planted the ear, shall not be hear? or he that made the eye, shall not he see? In this place the Prophet calls them unwise, not the fools that run mad up and down

the streets, not the Idiots, not the gross common people, but the great Politicians, who manage all their matters so smoothly, as if they thought to hide themselves from the All-seeing wisdom of God, or to dazle the eyes of his providence; but as those are the fiercest Fevers that have the coldest Fit at first, so that is the most desperate folly that is vizarded with wisdom and greatest discretion.

Thus the Godly man must observe the actions and af∣fections of men, and consi∣der all the unprofitable tra∣vell of this life, and accor∣dingly frame his Medita∣tion.

There are two sorts of peo∣ple in the life of man, as there is in a Fair; Some come to

buy and sell, others only to look about; He that fears God is but a looker on; he comes not to buy or sell, but onely to observe the workes of God, and the actions of men, that when he sees the glitter of vaine curiosities, which men ex∣pose to view, he may say, Oh! what a number of things there are in this world, that I have no need of? but if (while he be thus looking a∣bout) he happen to get some hurt, or be justled, or have his purse cut, (that is, if he be troubled, or afflicted) he will presently be gone, and remembring that he is but a stranger in this world, he will set forward towards his own Countrie, his home in the Heavens, ayming always

(as the Apostle saith) towards the mark of the high calling of God in Christ Iesus.* 1.38 If the world contemn him, he con∣temns that contempt, know∣ing himself to be better than the world, and called to a better hope, he will esteem lightly of the promises of the World, and the businesse thereof base and tedious; and like Mary in the 10th of Luke, he will choose the better part, which cannot be taken from him; conclu∣ding all his Meditations of Vanity, as Salomon did in the end of his Ecclesiastes, The End of all is this, Fear God, and keep his Commandements, for this is the whole duty of, Man.

After this Meditation we must rest our selves upon

those two Maxims and Pro∣positions which are the two Sanctuaries of Religion, the first, That to love God we must contemn the world; the second, that to contemn the world we must be think our selves of our own worth and dignity, and the excellency of our vocation.

The first Maxime is taken out of the Epistle of St. John,* 1.39 Love not the world, nor the things of the world; If any love the world, the love of God is not in him, for all that which is in the world, as the lust of the flesh, the lust of the eyes, & the pride of life, is not of the father but is of the world, & the world passeth away, &c. Nothing drives us further frō the love of God than the love of the world, for the Scripture calls the world the Kingdom of Sathan; and as the Moon

hath no light but by oppo∣sition to the Sun, so our Souls are in darkness but when we look unto God; So again it followes, that as the Moon hath no light in the shadow of the earth,* 1.40 so our Souls lose their light (as the Scrip∣ture calls us Children of light) when they are obscu∣red and eclipsed with the love of earthly things,* 1.41 as worldly cares and covetous∣ness, which we ought to tread under our feet, like the Church in the Revelation,* 1.42 which hath the Moon under her Feet, that is tramples up∣on all the unchangeable un∣steadiness of these sublunary things. And as Christ would have the penny paid for Tribute to Caesar because it bare his Image, so we must give our selves to God because

we bear his Image; the misery is this, we often deface the I∣mage, and batter it against the ground, bemiring our selves with base thoughts and dirty desires.

Therefore to the end we may contemn the world, and all the World can promise or doe for us, we must come to the second point, which is to know the worth and ex∣cellency of Godly men; for when men by Fox-friendship and cruell subtilty would in∣tice a godly man to doe ill, and to sin against God and his own Conscience, then let him look into himself and thus Argue; I that am a child of God, of heavenly parentage, one of the first-born, whose names are writ∣ten in heaven, shall I value

the promises of the world any thing worth, which (if they were certain) yet they are too mean for me? Win a Kings Son with apples? tempt the Son of the great Prince of Heaven with mo∣ney to offend his Father? and like Esau sell his birthright for a Mess of potage? I will never doe it, God will never suffer me to be so hood-winked; He is not worthy of Christ that doth not think the world unworthy of him; was not the world made for the Godlies sake? and will not God destroy it again, and provide an house far more glorious for us, and a more beautifull heaven than that we now behold, which is in∣deed too mean for the dig∣nity of Gods children? thou

that fearest God, and hast faith in his Son, I would have thee know, that it is thou that upholdest the world, and for whose sake the wicked are yet suffered to live; so far are Gods enemies indebted to thee. And God suffers the world to continue for the E∣lects sake, whereof some are mixed with the wicked, o∣thers are not yet born, and (as it is in the 6th of the Re∣velation) God stayes untill the number of our Brethren be fulfilled; and that is one of the causes why our Savi∣our calls his disciples the Salt of the Earth,* 1.43 as a small part among men that pre∣serves the rest, and retards the dissolution; God continuing the Bad for the Goods sake, that the bad may profit at the

example of the Good, and by that means be driven to fear God, and trust in his promises; this being the ex∣cellency of Gods children, they must esteem of the plea∣sures, riches, and glory of the world but as trifles, and like the painted King∣doms which the Devill offe∣red Christ.

When men look down from the top of the Alpes to the plains below them, the greatest Towns would seem no better than little Cabins, how much would they seem far less to be seen from Hea∣ven? The Godly man must think he is in Heaven, and look down upon earth from thence▪ he will still keep his heart above, and thence be∣holding the Palaces of Prin∣ces

they will seem to him lit∣tle Ant-hills: and the tumul∣tuous tossing up and down of Nations as the swarming of Bees, when they are disquie∣ted, and then well observing what is most remarkable, e∣minent and conspicuous upon earth, he will say, Vanity of Vanities, all is Va∣ry.

This blessed magnanimity shall nothing hinder Christi∣an humility, for we ac∣knowledge our selves unwor∣thy, but are made worthy by Christ Iesus; If repentance cast us down, faith sets us up again; If of our selves we be nothing, yet through God and his Fatherly love unto us we are made something; thus the Godly quite differ from the worldlings, the last

lifts up his Pharisaicall eyes to heaven, but his heart is on earth, and set upon lust and covetousness, the first looks alwayes downward in humility like the Publican who durst not look up to Heaven,* 1.44 yet by faith and hope hath his heart there, he con∣temns the world not for the love of himself, but for the love of God.

Wickedness that now reigns.

This is not all, for if we contemn the world for the love of God, it will at last make us hate the world, when (besides the misery and vani∣ty thereof,) we see the dam∣nable wickedness that reigns, and stands in defiance with God; when (besides the va∣nity that is set to open sale) we are to consider the villa∣ny

that is kept close, Treasons, Murders, Adulteries, com∣mitted in secret, and when we consider the viols of the wrath and curse of God pou∣red out generally upon all men; For when we will en∣ter into a due consideration of the world, we must set it before us all at once, and behold it together, and then at one glance run over all the people of the world, among which a number are Pagans, who worship the Devil, and that not in Ignorance (not knowing what they do) but in expresse profession: the East-Indians build him Tem∣ples, and doe him all service; The West-Indians are com∣monly tortured and tormen∣ted with wicked Spirits; in most parts of the North they

make a sport to be War wolfs, and it becomes a tollerable custome; Witcherie is also a common profession there; there the Devil domineers without contradiction.

In the flourshing Coun∣trey (where the Apostles so happily planted the Gospel) the Churches are turned in∣to Mosquees, and Temples of Idolatry.

In the West, the outward face of the Church is be∣come an earthly Monarchie, and great Money-banks are set in the place where Gods house was once seated.

Amongst all these so ma∣ny sundry and severall Nati∣ons, the Iewes are scattered, who blasphemed, and perse∣cuted Christ while he lived, and have continued to doe

him all wrong ever since he died.

In the Countrey from whence the Decretals come, (and which rules Religion at this day) Bawdy-houses are common, and Sodomy grown a fashion, and yet the decision of the doubts of Faith must be coyned in the place of all this villany.

The other part of the world who serve God truly, are but an handfull, who have much a doe to live in so bad an ayr, who are upon earth as Fishes out of the water; the remainders of Massacres, and as scattered shivers of a broken ship. Yet for all this (even among this small number of people pick∣ed out of the rest of the world) evil increases, and

spreds like a Canker or Gan∣grene, Quarrels, Vanity, Excess in apparell, Ambition, (which lavishly layes out) Covetousness (which Idlely locks up) infect a part of Gods flock, God ill served in housholds, cold charity, neg∣lect of Gods word, to be short, a Contagion of Vices by the unwearied Industry of our Adversary, which is a step to superstition, from Vices we passe to errour, and from corporall to spirituall whoredom; If then God be so ill served where he is so well known, what will he be in other parts of the world? If vices lodge in the Pulpit how much more in the Porch and in the house of the wicked? therefore Christ calls the Devil fitly the

Prince of the World, and St. Peter justly cryes out in the 2d. of the Acts, Save your selves from this froward gene∣ration, for Sathan lyes in wait, seeking whom he may de∣vour; this Age is infectious, vices stick fast, temptations are powerfull, our enemies strong, and subtile, our selves weak and simple, the way to heaven straight and ragged, few there are (sayes Christ) that find it, and many that have found it cannot keep it, but having known the truth forsake it again, and return to their vomit, let us there∣fore take heed of the world, and keep our selves from so dangerous a place, let us pass by it (as Strangers) leaving the world and leaning to God; we are never truly at

rest, but when we rest wholly upon God and his promises: Heaven is in continuall mo∣tion and that is the place of our rest; and on the other side the earth doth alwayes rest, and that's the place of our agitation; Dyalls and Clocks follow the motion of the heaven, but the faith of the Godly imitates the rest above the heavens, for that teacheth us to set our rest up∣upon God; Ulisses liked bet∣ter the smoke of his own house than the fire of ano∣thers, yea how much more liked he his own fire than anothers smoke? we are strangers here, this is none of our house, our house is in heaven, shall we then pre∣fer the smoke of our strange habitation in another Coun∣try,

and the darkness of the earth, before the fire of our own house, and the glory of our own home which is the Kingdom of Heaven?

This is the Kingdom of Satan, that the Kingdom of God, this a vale of Teares, that the top of all bliss, here we sowe in sorrow, there we shall reap in joy; here we see the Suns light through two little holes, which we call Eyes, there we shall see Gods light on all sides as if we were all Eye, Then when God shall be all in all, to whom be Honor and Glory for evermore.

Amen.

Notes

• * 1.1

  Birth.
• * 1.2

  Child∣hood.
• * 1.3

  Youth.
• * 1.4

  Manhood.
• * 1.5

  Covetous∣ness.
• * 1.6

  1 Tim. 6.
• * 1.7

  Amb••tion.
• * 1.8

  Courtiers life.
• * 1.9

  Vanity of Women.
• * 1.10

  Mar. 5. 27. 6. 36.
• * 1.11

  Pleadings at Law.
• * 1.12

  The Au∣thor in∣tends no∣thing of Judges.
• * 1.13

  Skill of Langua∣ges.
• * 1.14

  Arts and Philoso∣phie.
• * 1.15

  1 Eccl. 18.
• * 1.16

  Civil Vir∣tues.
• * 1.17

  Solitary life.
• * 1.18

  In his Ep∣to Eustoch.
• * 1.19

  Old Age.
• * 1.20

  Death.
• * 1.21

  Hell.
• * 1.22

  Matt••: 7. 13.
• * 1.23

  Job 3. 1.
• * 1.24

  Jer. 15. 10▪
• * 1.25

  Hebr. 1••.
• * 1.26

  Gal: 3. 13.
• * 1.27

  Peter 1. 2.
• * 1.28

  God bla∣steth mans purposes.
• * 1.29

  Lu: 9. 33.
• * 1.30

  Vain glo∣ry of men.
• * 1.31

  The mise∣ry of cer∣tain condi∣tions of men and people.
• * 1.32

  Sutton.
• * 1.33

  1 Sam. 10. 22.
• * 1.34

  Weakness and Igno∣rance.
• * 1.35

  Zonaras.
• * 1.36

  Vain fears.
• * 1.37

  Vain Wis∣dom.
• * 1.38

  Phil. 3. 14.
• * 1.39

  John 16. 11.
• * 1.40

  Luke 16. 8.
• * 1.41

  Eph. 1. 8.
• * 1.42

  Rev. 12.
• * 1.43

  Mat. 5. 31.
• * 1.44

  Lu. 18. 31.