Two brief meditations: I. Of magnanimitie under crosses: II. of acquaintance with God. By E.W. Esquire.

A MEDITATION OF MAGNANIMITY under Crosses.

THere is no man but as he is mortal, and by sin subjected to sorrow; so ought he to prepare for, and sub∣mit to those Tryals, * 1.1 which not Nature but Transgression hath brought upon him. God created us for his own service, and it had been our per∣fection to continue what he made us: While Nature knew no Master but him, it needed no help, nor feared it any hinderance in doing what was required of it. But when Curiosity deluded by the varnish of the Serpents suggestion, had perswaded man to usurp upon God, in exceed∣ing the bounds of his Makers appointment, then rushed in those rebel Passions, and troublous Diseases, as Gods avengers of that insolence which had Pride and presumption for its Author and Encouragement.

Our Nature curbed by nothing but necessity, and bound to the peace by the power of divine Soveraignty, began to sink under the sense of that Might it had provoked, and that Mercy it had abused: God the protoplast, and grand ex∣emplar of pity, considering whereof we are made, by that promise (that he would not strive with man alwayes, * 1.2 seeing he was but dust,) securing us a∣gainst utter ruine, calls our wandring mindes to contemplate, and hearts to bemoan that folly, which at once lost us Innocence and Impassibi∣litie.

Now we are left to Passions, which switch and spur us without mercy, and like all comers, knock at our gates for entrance: Love, Joy, An∣ger, Fear, &c. act like tumultuous waves, their several parts in our mindes and lives; yea, tis of the Lords mercy, that the Jewel of Eternity is not lost in this crowd, and the vessel in which our durable Treasure is, proves not prize to those Pirats that surround her, and is not naufragated in those seas that rise high, * 1.3 and call to heaven for vengeance. In all the catalogue of Man∣kind, there was but one who prescribed against sin, and that was the Man Gods Fellow; but not one who could bring a writ of priviledg from sorrow: for Christ, though the Son of Love, was designed by God the Father to be the Captain of our salvation perfect through sufferings; * 1.4 not as he deserved them, * 1.5 for there was no sin in him, nor guile found in his mouth: but as he observed the method of God, who by his death and passion called immortality to light. Here is the great Trophie of a combating Christian, that no try∣all

can harmfully vanquish him, who is one with that Victor, who hath triumphed over all world∣ly evils, leading captivity captive, and condem∣ning death in his body on the tree.

But since the Man is elder then the Christian, * 1.6 (God finds us in our blood, before he refines us by effectual vocation) and Arguments from Nature seem more congruous to lead the Van of this dis∣course, then those which being more precious and perswasive are as the reserve, for the dead lift, to speed home execution, I shall by Gods leave, and by his assistance, assigne some arguments to for∣tifie us against the utmost disappointments our course of life can meet, and be made seemingly unhappy by.

And truly (me thinks) I hear my heart a suter to my pen in the words of Li∣vius Drusus, * 1.7 to the Architect that was to build his house, O Friend, if thou hast any art, so dispose mine house, * 1.8 that mine a∣ctions therein done may be visible to every eye. So would I frame and model my Discourse, * 1.9 as one who desires to practise what he prescribes; preferring actions above words and endeavouring rather to follow the Vertues of Wise men, then to speak their Language.

And here, as the Poet of old, Inopem me copia fecit, There is so great a harvest of Arguments, that it seems more then an Herculean labour to answer the importunities of them, and becomes a strait to me to chuse which of them shall be

Master of the feast, and Prince de l'Amour: for what is there in Nature which contributes not to mans incommodation? from what quarter of this Globe are not wafted to him engines of mischief? in what state, climate, age, is he not infested with somewhat, * 1.10 which makes him cry out with him in Stobaeus, O that I were one day free from trouble. And therefore, since every thing more or lesse serves to this drudgery, I will omit curiosity of order, and produce them in that Method my Genius presents them to me.

And the first Argument to allay impatience, [Argum. 1] and perswade to courage under them, is that of the Preacher, The thing that hath been is that which shall be, * 1.11 and that which is done, is that which shall be done: That nothing is new under the Sun: That Provi∣dence calculates every thing for the Meridi∣an of its great designe: That not a sparrow falls to the ground, nor an hair from the head, without the permission of God. The noble Homer tels us this,

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Both good and evil come to men By Gods appointment: bear them then.

He it is that so appoints the gests in the whole latitude of this vital progress, that there is no turning out of the high road of Mankind, Mi∣sery; nor no coming to the Upshot, Glory, but by these Cross-wayes: at which in the processi∣ons of life, there are more Epistles of Com∣plaint, then Gospels of Joy rehearsed. God, who is Lord of all, condemns us his vassals to pay tribute de alto & de basso, as our Predeces∣sors

have, whose Vices we continue, though their Vertues be eraced. And if they who with great devotion and gallantry lived to God and their Ages as eminent Tapers, and Magnalian Heroes, had Crosses like snuffs to allay their brightness, and encumber their Comforts; We who out∣weigh them not in worth, must not out-passe them in serenity: nor ought we to expect our harbours free from Pirates, when others have been infested, who had no less prize to provoke, but more care to prevent Assailants then have we. He who in greatest brightness falls from that Heaven of lustre in which not long ago he glittred to beholders amazement; He that dies in strength, beauty, fame, fortune, with friends bewailing; Poets acclamating, and what not, which adds to the tumour and congeries of an earthly ag∣grandization, hath companions more then ma∣ny in this Tragedie. He that by his ingenious avarice accumulated Art, and made it his Mono∣polie, engrossing it in his brains, and thence re∣tailing it to men of less note, who deserved not the Epitaph of Anaxagoras,

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Here lyeth he that skilled was In both worlds secrets: Anaxagoras.

Even he must resign to Mortality, and give quar∣to inevitable and unequall Vicissitudes. * 1.13 Changes are the worlds degrees of ascent, by which it comes to perfection, and thence returns back to dissolu∣tion. Darkness and light, heat and cold have their times, and by their seasons of hight & decay make

way for each other; * 1.14 the generation of one thing is the corruption of another. every thing in nature is finite, and to hasten the period, there must be variation of ••orms and shuffling of tem∣pers. The worlds lubricity bids every one ex∣pect what any one hath undergone: when the sap falls, leaves decay, and the tree is dismantled of its viridity, there seems to be a temporary recesse of Nature, out of her Belcony into her Parlour: When the windes grow clamorous, and storms belch out their Menaces, the King-fisher departs, and leaves the rougher Choristers to their winter notes. Every thing hath its season, and what hath been shall be, til the periodick Non ultra be declared, and our writ of Ease sued out by the dissolution of all; To which the whole Creation tendeth, * 1.15 and for which groaneth, but til which must labour with those troublous guests, excesses. And since change betides every ele∣mentary compound, why should not we men the rather provide against it? * 1.16 for that we see it at greater distance, and ought with lesse dread then other creatures, whose direction is from instincts lesse rational, and not more certain. The very Heathen tell us, It is folly in grain, not to bear what we cannot avoid, because necessary.

It was a brave resolution of Anaxagoras, who told, * 1.17 that his son was dead, replyed, I knew him to be mortal when I begot him. And it doth no lesse become a man to consolidate himself against the inconstancies of the world, from the assurance of heaven, then it doth the hireling to confront the dolour of his pains; with the com∣fort of his pay: for even in the best of this

world goods, felicity, there is not onely care to get and keep it; but a discord amongst the lear∣nedst, in the termination and consistence of it. Crates placed it in a prosperous Navigation, Stilpo in amplitude of power; Symonides in the good wil of ones Country-men; Archyta in vi∣ctory over Enemies; Gorgias in pleasant Sto∣ries; Chrysippus in goodly Buildings; Antisthe∣nes in Fame after death; Eurypides in a beaute∣ous Wife; Sophocles in Children; Palaemon in Eloquence; Themistocles in Nobility; * 1.18 Aristi∣des and Heraclitus in Wealth; and Solomon, wi∣ser then them all, concludes all things vanity; * 1.19 professing the continual feast, and unceasing Ju∣bilee to be only in a good conscience and a con∣tented mind, which is ever merry, * 1.20 because never disappointed; for it resignes to God.

Me thinks now, I hear one of the old Philo∣sophers upbraiding the vanity of relying on things mundane, after this sort: Whither, O man, tendest thou? what is thine industry bribed by? where thy treasure deposited? * 1.21 why seekest thou life in death, stability in decay, glory in con∣tempt, ease in disorder? Own thy self to be more then this Universe; and see thou beest the same thou seemest, which this is not. Credit no sug∣gestions which lure thee from thy self: to keep watch and ward at home, is to be safe. Thy fortune is imbarqued in thy Minde, as that is, such is thy bliss: Without thee there is little but chaffings, and puffs of boasting Nothings. The Favour of Caesar, Pompey, Alexander; the Wealth of Craesus; the Eloquence of Tully and Demosthenes; the Art of Aristotle and Archime∣des,

the strength of Hercules serves not against Crosses and disharmonies: or if it doth bear off those baffles, yet not Death, which rides first or last in triumph over all worldly greatness, and confines every thing which pretends exemption from other Conquests. Why then pitchest thou (O man) upon these groundless bottoms, which waft away, and with winged haste speed their flight thorow all seasons and climats; yea change their Masters upon every pet or occasional disqui∣et? Look to times diary; see if that beesom hath not swept away Men, Things, Places, Governments upon the account only of a concluded revolution: And when thou hast perpended that fatal systole, and sadly numbred out the measures of Mutation which have fallen to the share of the most serious Men and usefull Things, then conclude, Vanity is impressed upon all, and that which hath been shall be, till Time cease, and the hour-glass of Nature be exarenate. Then, then only may room be made for better hopes, when Nature is refined, and that disforrested, which so harbours our Ver∣tues in its Coverts, that it degenerates for want of chase and exercise, into that over-grown Mon∣ster, Ambition: For nothing but Vice makes Change a burden to us; since Vertue loves those Tryals that polish it. Thus He.

And not amiss: For the mischief of provoca∣tions upon Disappointments, ariseth from the combustible matter in us. If we were good, we would thank God for trying us; since to try, where temptation gains no conquest, is to crown, or at least to prepare for it; So true is that of * 1.22 Democritus, Magnanimity appears in nothing

more then in meek demeanour amidst merciless de∣ceivings and unexpected failings.

And well need we this Preparation: Fowle Natures, like ill-humoured bodies, call for Pur∣ges. Those that will live healthily, desire as well the evacuation of peccant, as augmentation of good humours; and therefore have not less gratulated those Crosses and unfortunate frowns with which the Court Armours of their Vertues have been charged, * 1.23 then their Birth or Marriage dayes. I read of Zeno, losing all in a wrack at sea, yet giving thanks that he had his garments left, and that necessity brought him to profess Philosophie; accounting loss of all nothing, so long as Vertue, his mental Jewel, kept head above water, and survived.

Not that the Ancients did set light by these defeats, out of a stupid nescience, or bruitish ig∣norance, like those Indians who value glass above gold, because they know no better; but meerly from a through experience of the danger that came from those favourable gusts of Fortune, which oftner cause shipwrack then security, like vehement winds, driving Vertue on the Rocks of Ambition and Luxury: which occasioned that prudent admonition, * 1.24 In prosperity to re∣member storms, and prepare for them. And if at any time they have coveted prosperity and affluence, it hath been for this cause chiefly, that they might evade such ignomi∣ny as Envie casts on Pilots that are on ground. * 1.25 And as those Mariners that put to sea in cal∣mest weather, carry Tackling against a Storm; so have they in their day provided against that

night, which turns edg upon the noblest metal; yea makes it strike sail to that which before it bare aloft from, * 1.26 as too much beneath the flounce of its project: which Romulus no∣ted well, when he told his friend, Harms are mens Tutors; many men are taught that by their dis∣appointments, which their obtainings could never teach them. Hence came it to pass, that they stormed not like men cholerikly phrenzie; much less did they opprobriously blaspheme the gods as the authors of their miseries,

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In storming 'gainst the Gods no vertue's shown: To bear what they appoint, hath praise alone.

or justifie their deserts of better things; nor in felonious outrage did they rid themselves of life; but submitting with all mild∣nesse and gratefull moderation, * 1.27 receive them as a common for∣tune, which devolved contempt upon no man, but had an happy issue betrothed to it, their Minds being like those things above the Moon, in a continuall serenity; Wisdome keeping a perpetuall Sabbath in divine appointments. Hence the Moralist characters the Wise man, least thinking of good fortune, * 1.28 not boldly con∣cluding

it his, but considering defeats, which like April showrs, often mar the present Sun-shine, though they produce the May-flowers of after∣content; resolving to be what he may, if not what he would: By which artifice he deceives many, * 1.29 who deem him lost in the wood of worldly mis∣chiefs; whenas indeed he is never more blessed, then when, with Proteus, hee is fain to change shapes, to avoid surprises; being with Phidias, * 1.30 a∣ble to frame a Mercury out of any material which wil endure the tool, and express his vertue in any condition: In riches, in povertie, abroad, at home, as a Commander, as a private Souldier, in health, in Sickness: In every action and station some∣what hee'l do worthy.

Do we not read the bravest of Earths gallants of both sexes, militating with crosses, and extract∣ing comforts from them? yea glorying in them as their probatories and marks of Chivalry, which they reported as testimonials of their emeritings? Is there any one but hath met with these Adders, which nibble at the heel; or any order, age, acti∣on of man but procreates this Satyr? One findes a cross in his Nativity, and cryes out of his uufortu∣nate birth and unnatural parents, who begat him to sorrow, and bring him up in sloth: One is a plague to the Family, nay the Nation he lives in; another fires the world by dissention, and makes all men crouch to the cross of his erection: One findes his cross in his deformitie, another in his beauty; one in his povertie, another in his wealth; one in his youth, another in his age; one in his body, another in his minde; one in his wife, ano∣ther in her husband; one in his bed, another

in his Garden; one cries out of Science that he cannot gain, another of Conscience that he can∣not still: yea there is a Cross (past Lord have mercy upon us) in the next world, which too few think upon and pepare for, Hell.

Some finde their vexations (like Moths) rise out of themselues, and cry out in the Fathers words, * 1.31 O cursed Corruption, how long wilt thou staine the purity of my best actions! O deceitfull heart, why consentest thou to felf-ruine? &c. O∣thers complaine of Satan that tempts them; whenas, indeed, they run into that evil they ought to pray against, * 1.32 and avoid. Evill men (saith Nazianzene) are the Makers and Wor∣shippers of evill Divels. Some cry out, that their Company infects and ingages them; and yet they will not out of Sodom, but if they be by mercie dragged (as it were) to Zoar, they look back with appetition and desire, having that in their mouths, which the young man had, when told that vice would bring him to blindness; * 1.33 Farewel (quoth he) dear sight. So they return like the dog to his vomit, & the sow to her wallowing in the mire. Others decry the Age as bad, and exemplary to evil; when alas, they promote the plague by their putid breath & blou∣dy hands, with which untainted they ought to cool the flame, and prevent the ryot. Some cry out of Heresie and Schisme as the grief of their souls, and that which makes them go mourn∣ning all the day long; whenas themselves have some leaven as sowre as Julian, or John of Ley∣den had. Others have no cross more grievous to them, then to see Order and Learning (the beauty of God in the face of this Commonwealth,

the World) like the goodly Whale, sporting up∣on the surface of the waters, and not yet mor∣tally struck with the Harping irons of mens dis∣pleasures.

Some cry out against Riches, because they have them not; others against Poverty, because they fear it. Some would have Power out of o∣thers hands, that they (as they pretend) may be secure: others fear security in change, and wish rather to die nobly, then live doubtfully. Some hold it a punishment to be commanded; others hold it no lesse not to be so, because they finde that by sorrow the heart is made better, and by service more humble and tractable. In fine, the faces of men differ not more then their desires and fancies; Every one thinks that an evil which he endures, and wishes the worse evill, to be rid of the rod by which he is corrected, * 1.34 but not amended; Amendment is the end of Gods pu∣nishment on his people. To this end (saith Saint Cyprian) doth God correct, that hee might amend; to this end doth hee amend, that hee may glo∣rifie.

I know there are some men beneficiall to all they come neer, or tamper with; whom For∣tune favors to a miracle: over whose ways, works, families all felicities constellate, and in whom con∣center; * 1.35 as if all sheafs were made to do homage to theirs, and no cross line permitted by Heaven to be drawn upon them and theirs. Such an one was the famous Roman Metellus, whom Pater∣culus sets forth not to be matched for his felicity in any Age, Order, or Nation (almost) of men: in whose Familie, at least twelve in

twelve years were either Censors, or Consuls, or Triumph'd; * 1.36 who lived in troublesome times un∣touch'd, saw his four sons grown up, left them behind him in great honours, all of them having been either Censors or Consuls, or not long after so. * 1.37 But this one swallow makes no summer; this Phoenix, the sole wonder of an age, opposeth not the consent of experience, That Crosses attend the best and most of sublunary accommodations. The Poet tels us,

Irus & est subito qui modo Craesus erat.

When Fortune frowns, full soon men see, Craesus exchange with Irus poverty.

Since then nothing of this nature is new, pre∣pare thou, O man, for any cross that may, and fume not at any that doth come upon thee: If the piety of thy Calling as a Christian, perswade thee not (which God forbid) let the examples of civilized heathens shame thee to a patient & ge∣nerous submission. He is a man of soft metall, who upon a small scratch, calls for the Chirurgian, * 1.38 and gives over the Enemy: and he a too modest Lover, who interprets himself denyed, * 1.39 because courtli∣ly delayed. It is a concluded rule, He who cannot bear ill, is not worthy to be bless'd with good Fortune. Wel fare him in Stobaeus, who inge∣nuously confesseth his demeanour amidst ill acci∣dents:

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At Fortune ill (indeed) I grieve, But Wisdome doth my heart relieve: Discretion's much in temper seen, Reason in vertuous mindes's a Queen.

For Crosses are Natures burthens, and those must rest on some shoulders: Every Citizen of the world must pay scot and lot in common with his neighbours, and bear proportion of the toil and turmoile it affords. Remember, the pa∣tience of man works to praise and pity; and his passion to contempt and obduration: For who can do less then de∣spise and parvipend him, * 1.41 who knows not himself above the command of his Valet. He is a slave with a vengeance, whose Lawes are dictated by Lusts and Passions: and the Marches to which to go, and beyond which not to go, are bounded by these irrationall Tyrants.

'Twas a noble and right Princely Modera∣tion of Charles the Fifth, who having presented to him by the Citizens of Antwerp, a rare piece of Hangings, in which was represented the Bat∣tell of Pavia, with the names of Francis King of France, and all the Noblemen and men of Bloud taken and slain there, refused to accept it, lest he should seem to upbraid to others their ca∣lamities and miseries: For fit was he to rule

Countries and men, who had perfected that Con∣quest over passions, which few of the greatest Hectors ever attained to. That brave King of Hungarie, Matthias, who was one of the most victorious men in the field that Christendome had; yet died of anger upon a slight occasion: Many Ambassadors were with him, and he called for figs; answer was made, they were all eaten; his rage was so great, that he fell into an Apo∣plexie, and so died. A fig for that courage which rages against reason; I will never admire him whom Pompey's spirit brings to Pompey's end.

This for the first Argument.

The next is like unto it, [Argum. 2] Reason has borne downe these fits of the Mother which swell to disturb us, and why should those of old attaine to that, which we more advantaged and bet∣ter enabled then they, reach not to? alas we are on the backs of those gyants, plowing with their heifers, and might make more dispatch and better work then they (who were faine to grap∣ple with almost insuperable arduities, to hew stones, as it were without tooles, and to blow up the little spark of art, buried in the ashes of oblivion, and abstruseness, into any flames of moderate observableness) did we not wrap our talents in Napkins, and mispend them on lusts; which fight against the soul, making them as the Mountaines of Gilboa, upon which neither dew nor raine of heavenly virtue, falls. There is no∣thing more stimulative to a generous nature, then to follow, if not outgoe those whose vir∣tues in their respective ages have made them most conspicuous and estimable. He spake like a

man, who said, The praises of Myltiades a∣wakened him: And no less he, whose Attempts took fire from the Train of Alexander's Con∣quests. Who can read the story of Bias (who both overcame and relieved the Mantineans, and by them had Memorials of Brasse erected to him) losing unfortunately in the City of Pri∣ene his Wife, Goods, and Children, who were taken captive, yet uttering no speeches worse then these: If any one seeing mee deprived of my Countrey, Wife, * 1.42 Children, Fortune, conceive me sor∣rowfull; or lesse contented in mind then when I enjoyed them all to ut∣most improvement, let them know, they neither skill what Fortune is, nor how great the force of Philoso∣phy is in a vertuous mind. In this I am happy, my left riches is Learning and Patience: I have care of nothing but my self, how to keep within the boundary of Rea∣son. Who (I say) reading this, can ghess a ver∣tuous mind less then happy, even in a condition as low as envie and misfortune can sink it?

The soul of man is of a divine and immaterial substance, and delights in those things which are of analogous off-spring with it self. * 1.43 Tel Philoso∣phers and men of gallant emulations, of great Pre∣sents, and grand Fortunes to be accumulated from this or that inglorious action, they'l reply with him in Seneca, It becomes not our free minds to be vas∣sals to foul passions & lewd designs. When Alexander asks the Cynick what he shall give him, his request is only that the King would stand out of the Sun, and

not hinder its accesse to him: valuing the light and comfort of those heavenly beams, above the Behemoth of the Conquerors greatness and boun∣tie.

Wise men have not ever been acclamators of externall pomp; but rather of internall purities, and unseen perfections. Cippus the Noble Ro∣man returning from the Conquest of his Enemies, being told by the Oracle, that if he entred the gates of Rome, he should be King of it, sent in∣to the City for the Senate and People to come out to him, and without the City gave them an account of his proceedings: And contenting himself with one acre of land on which to live, willingly banished himself to a Countrey solitude.

He in Stobaeus cryes out,

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To mortal man the chiefest bliss is Health: A gallant. Wit is second: next comes Wealth Gained by vertue, not obtain'd by stealth: And last of all a pleasant life with friends, Which never ends.

So Theognis,

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If Riches sep'rate were from sinfull cares, My life exempt might be from loss and snares:

Riches I would not wish; mine aim's to be Bless'd with content: to that a Votary.

For however Caius boast that he is a god, hath accompanyed with the Moon, and com∣manded his Image to be worshipped: yet the merry Shoo-maker, * 1.45 in spight of all his costly at∣tire and pompous folly, censures him but a great Nothing; since no man is great if wicked, and over-mastered by vice. * 1.46 For∣tunateness separated from Ver∣tue, is but a vanity, and will appear in gaining good will, to be illiberal; in enduring la∣bour, effeminate: 'twill be su∣perstition to God, cause the envie of good men, and break out into all exorbitancies.

Therefore Socrates defined those happy onely who were rich in their Intel∣lects, * 1.47 and practised those Vir∣tues they understood. This made Antisthenes prefer the company of the Cinique (whom for his worth he was resolved to follow) beyond fear of the smartest cudgel the Cinick had to fright him with. Some there are that have thought Art and Learning worthy their enquiry, and have bought it at loss of sleep, society, and almost of food; ac∣counting all time lost thats stollen from its pur∣suit; being exstimulated with the memory of this, That Knowledg is an ample Theatre and reward to it self; that the mind therewith inriched is not in danger of the rape of theeves, nor corruption

of Moths, no nor the fret of Time, which the best of worldly things are subjected to, and by which come not only not to be; but while they are, to be as if they were not: Of which that of the E∣pigrammatist is true;

Fundus Achamenidae fueram, nunc cedo Menippo; Mox alium rursus, mox aliúmque sequar; Ʋtque suum hic credit, sic me prius ille putavit, Sed me, Fortunae sum, quiae nullus habet.

My Lord was Achamenidas, but now Menippus hath me purchas'd soyl and bow: Ere long I shall another owner have; New Masters fortunes rise from th'elders grave.

That which only makes Change strange to us, * 1.48 is because we expect it not; for Wisdom directs to look upon this world as a River which carries to and fro things in a hurry, and leaves little but sor∣row to those that most confide in, and most re∣signe themselves to it.

The consideration of this made way for the re∣ception of that Stoical Maxime, * 1.49 That a wise mans Treasure was magazined in his minde, and not in any thing out of his power either to keep or get: which Socrates explicated in his Question to Nicias the Athenians Groom, whom (leading the admired Horse) he asked, What money that Horse had: The Groom wondred at the Question, and re∣plyed, As much as any horse hath, that's just none. O (quoth Socrates) If an Horse may be an ex∣cellent and lovely Horse, and admired in every eye, that hath neither Money nor Goods, but the brave

qualities of a generous Horse, Why may not a Man, having eminent vertues, be a brave and gallant Man, though hee have not the Wealth of Craesus, or an Indian abundance; nay, though he want necessaries, and is fain to earn, before he hath them? Which Phocion also assented to, when he refused the great Present of Gold sent him by Alexander, after his conquest in Persia; asking of his servants, why the Conqueror singled him out as the object of his bounty; Answer was made. Because hee thinks thee most noble of all the Greeks. O replyed Phocion, * 1.50 Suffer me then to be what he opineth me to be: which I shal not, if being born free, I make wealth the boundary of my care. A∣lexander is great, but Phocion is grea∣ter; who though poor, hath a spirit be∣yond either Alexander or his gifts. Va∣lerius Publicola, * 1.51 that brave Roman (who thrice triumphed, and yet never before he deserved it) dyed so poor, that he was fain to be buryed at the publick charge. An undoubted signe of a noble mind, and of an unabused trust.

I know there are some that depreciate this Po∣sition, and are apt to undervalue whatever is not laden with thick clay, and hath not the equipage of worldly triumph attending it: They judge Self-denyall and Patience too much asnery for a brave spirit to be captived by; and they are all upon the raunt, chusing with that Heroick Queene, rather to have her Childrens heads chopped off, then their amorous locks pol∣led. To bear the grudgings of Fortune, and pal∣sies of Time, they impute to pusilanimity, not

considering that we men are God and Nature's Galleries, in which they hang forth their choi∣cest pieces of Art, exposing them to view, that their Master skill may be more notorious, and their Empire appear more absolute, while their commands are answered with obedience, not dispute.

The Heathen man tels us, * 1.52 that to live to the Gods is commenda∣ble, and that every good man aims to be like God to the utmost of his capacity, and that no man co∣pies better then he, whose minde equally poysed, welcomes whate∣ver is his lot, and acquiesces in that portion, which is therefore best because his, and directed to him from a wise and mercifull Be∣ing: considering that every thing is ordered by a gracious hand, which so connects things each to other, that they all in the end work forth Is∣sues of good and gain to them that are pious and patient: and therefore the holy Apostle gives us the summ of Christianity and sound ex∣ternal bliss in this, * 1.53 I have learned in what estate soever I am, therewith to be content.

For alas, whatever this ignis fatuus the World, payes, as its largess for our toil and vexation, is but tainted with sin, and dishonoured by incon∣stancy. Mark Anthony banishes Nonnus a Ro∣mon Senator, meerly to have the precious Opalus worth 300000 Crowns, which Nonnus wore in a Ring: but he was deceived; for Nonnus, though

he left much wealth behind him, carryed that Jewel with him. Riches have wings, and fly away, * 1.54 maugre the birdlime of Care, with which wee catch them, and whereby we hope to keep them. * 1.55 Beauty is vain, favour is deceitful, and friends glide away as the brook; Honours (like the palefac'd Sun) fore-run foul weather, and portend a storm as infallibly as fire doth promise heat, or air moy∣sture. There is nothing so perpetuated by Art, or dulcified by opinion, but hath its allay entailed to it. Kings have somewhat in Crowns and Robes of State, which makes them uneasie; and the Souldier comes hardly by what he hath, which Sosiphanes mentions bewailingly,

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Ʋnlucky men, in nothing happy ye, That bloudy Battels wage for mastery; Leassors for term ye prove, no Lords o'th' Fee.

For (poor souls) one day lost, reduceth them to complaints of ill Fortune; perhaps puts Belisari∣us and Hannibal out of condition ever to put to Field again. * 1.56 Yea Learning (after which the Scho∣lar thirsts more then parched ground doth after showrs, preferring a dram of Wisdom before an ocean of Wealth) often proves an Arab to lifes comfort: And the very Eliabs and goodliest sta∣tured sublunary things have for the most part written on them, as had Ezekiels Roul, * 1.57 Lamen∣tation, and mourning, and woe.

Good God! how many hocus pocus tricks, how

many mazes and turnings see we in this Olleo of Elements, the world? What a forge of Disguizes and Mint of follies is this Idol we adore; this Ta∣bernacle we so eagerly covet, though we see it ever versatile? how unnaturally doth it bring up to ru∣ine its off-spring, occasioning as many different wayes of distaste, as there are graines of sand in the Seas boundary, or drops of water in her store∣house? How are the worthiest of her Procre∣ates shrivelled up to nothing, by with-drawings of Support, * 1.58 and uneven distillations of influence! Too much of favor, makes some proud; too little, others despond: Too great wealth, some op∣press; too little, others beg and want: too much power tempts some to Tyranny; too little makes others submit against their wills, and meditate re∣venge against their natures.

Who would be a slave to such a regardless Mi∣stris, that turnes love the deaf ear, and charges folly on the Marble for relenting in sympathy with the Skyes, who by showry tears express their charity to indigent and importunate pa∣stures? that kils the fatted calf for a scornful Prodi∣gal, and minds not him that best deservs. Noble Ʋ∣lysses in his return to his Country, has misfortune like Hailshot; is wracked on the Ciconian shore, thence losed, has the same misfortune in Affrica, after is fain to encounter a Cyclops in Sicily, thence is forced by cross winds into Aetolia, and last of all, * 1.59 is cast upon Sylla and Carybdis. Au∣gustus Caesar, for all his Greatness, cannot sleep, and when his noble Livia asked the reason; he replies, Who (Dear heart) is a moment free from cares, who hath so many enemies, not more

vigilant to ruine me, then one another? Yea, * 1.60 Marcus Antoninus, the mirror of men and Emperours, hath upon him the black cloud of an unchaste Wife, and a deboist Sonne; and Socrates, whom the Oracle declared wisest of men then living, yet had the peoples envy; and two villanous foes Melitus and Anytus, who may kill, but not harme him: Ill Fortune (quoth he) may bring sickness on me, and take away mine estate; but to make him evil, fearful, dejected, base and envious, who is good, constant, mag∣nanimous, liberal, that it cannot do: These and many others have been unfortunate; whenas the Varlet Cleander (a Slave bought in the Market and carried to Rome to be a drudge) had Rome at his pleasure, gets the favor of Commodus, gives Ci∣vil and Senatorian honor at pleasure, sels Gover∣ments, both Military and Civil, as and to whom he pleased, * 1.61 makes the Magistracy of Rome a refuge for fortuneless persons; yea, so chopped and chan∣ged Government, that he made twenty five Con∣suls in one year, which the Historian notes, was never done either before or after.

Why, * 1.62 O why should the reason of man suffer eclipse so far, as to give way to chuse a curtezan for her fair looks, while vertue in a less venust person is refused? Or how shall men be de∣fended from censure of madness, who are en∣amoured of that Butchery, in which Crea∣tures of greatest procerity are put to slaughter, * 1.63 and things of raskal and macilent a∣spect, are fully provided for?

O mutable world, O mercless Fortune, how many hast thou flattered into ruine, and left there unpitied! How few hast thou befriended with a peaceful old age, whose youth thou hast allured and trifled out in perishing vanities, to whom thou hast promised a perennity of Glo∣ry, * 1.64 and yet sent them packing with Pompey in a Fly-boat! They that trust thee, are sure to be ruined, and they that mistrust thee, to be secure; Cavete vobis principes, as well befits thine as Loyola's Motto; for thou art what ever Divine Justice permits, and Satanick malice can invent and send abroad mischievous.

Let us read and consult the upshots of Great∣ness, and there will be little cause for any passi∣on but that of Tears, when we see the sons of Honour pass through the fire to this Molech; and those Phaetons who managed the raines of Power, hurled from their Chariot-box, into the abyss of servility and want; yea, often with Actaeon, torne in pieces by their own Brood. Julius Caesar was once so great in the world, * 1.65 that the Roman Senate erected Temples to him, and decreed him the Title of Caesar; nay, they so flattered him, that they allowed his sons and Nephewes (of which he had none) to be called Caesars: yet at last he was murthered in the Senate by the Senators. Pompey on a time was so victorious, that men called him Agamemnon; yet when Casar prevailed, hee was forced to fly Rome, and by a treacherous Surprise comes to his end, the same day of the year that he had triumphed upon after his Conquest of Mithridates and the Pyrats;

that (saith Dion) his end might not be as his entrance was, fortunate; * 1.66 but allayed with somewhat which might declare him miserable. Vitellius made Emperor by the Souldiers, be∣came at last so odious to them, that they ap∣prehended him, bound him hand and foot, * 1.67 and dragged him into the Market place, where they smote him with their fists, tore off his beard, and shamefully reproached him. Seja∣nus, whom in the morning all the people looked upon as a rising Star and Peerless Personage, whom nothing was too worthy for; at night was guarded like a Villain, and hated as a Traytor.

Was not Cato Major as wise and worthy a person in the Romans opinion, as any of his age, * 1.68 yet none more tortured by envy then he, for∣ty six times was he accused, and absolved, his Eloquence and in∣nocence ever bearing down his opposites malice.

Manlius, who kept the Roman Capitol, * 1.69 valiant∣ly defended his Country, received many wounds, and preserved many worthy Citizens by his own hazzard, yet at last by vote of the people was publikely condemned; and all (forsooth) upon a brute that he aspired to somewhat above a private Citizen: by which action of theirs it appeared that the Romans were impatient to have any one so great or so innocent, which the Law would justi∣fie against their levity, and changeable petulancy.

Yea, of later times, are there not equal in∣stances of the worlds inconstancy? What think we of Paulo Vitelli, the great Florentine

General put to death by them, after all his fa∣mous Services, only upon suspicion? Of Hugo∣line Girardescus, a noble Citizen of Pisa, chief of the Faction of the Guelphes; who being in Su∣preme Command in Pisa, Luca, and their Ter∣ritories, was surprised by the Gibelines, a contra∣ry Faction, and with his two sons and three Ne∣phewes, shut up alive in the Castle, the keyes of which were thrown into the River Arno, so they starved to death. * 1.70 There are thousands of other instances produceable, but confessions need no proof; no man will deny this, that dares ju∣stifie himself to be a man; who may seal to this from his own observation: so true is that of Me∣trodorus, * 1.71 Every worldly good is perishable; true good is durable and eter∣nal; Wisdome and Vertue abide immortal, and fade not for wind or weather, but retain that grain colour, which defies the tartest tryal, and most defacing fally: * 1.72 And therefore 'twas good counsel that Antisthenes gave, Those (saith he) that would immortalize their names, must live to the precise rule of Piety and Justice. To which Scripture suffragats, The Righteous shall be had in everlasting remem∣brance, when the name of the wicked shall rot.

Let men dote on what they please, Content shall be my Darling; * 1.73 a modest mind satiated with what God assignes me, shall be my Prayer to obtain, and praise of God, received; other things are but termers, and pass away, leaving no print of their once abode with us: where is the Art of Hypocrates, who saved others, but

could not preserve his owne life? What are become of those Viragoes, who chased Nations into their Nets, and came into Continents with fire and Sword, writing Lawes in bloud and wounds; these Nephewes of Nimrod, where are they? Where are Heraclitus, Democri∣tus, Aristotle, Plato? Are wormes awed from their ashes? and is Putrefaction barred seisure on them? Are not those honoured names of Camillus, Caeso, Volefius, Scipio, Ca∣to, Trajan, Antonine, become Vassals to every Varlets tongue? Are they not reproached by every Mimick, and hardly credited to have been the distinctions of persons famous in their ages? Surely, it is clearer then the light, that time hath gullopp'd down mens merits, and caused an high silence on them, so that they live only in the tender Monument of Virgin paper, and at the Devotion of those that stain them to make them legible to after ages; the counsel then of Mar∣cus Antoninus is good, * 1.74 There is one peice of Pru∣dence (quoth he) worthy practice, to have a just mind, a sociable life, a true speech, a heart conten∣ted with whatsoever falls out, as best for its good. These are things most worthy endeavor after, and most beneficial when enjoyed.

Therefore mistake not (O man) the mark thou oughtest to level at, the Goal thou shouldst make to; thy figure tends to heaven, thence thy proportion is appointed, thy bulk requires but little pabulary supply; if thy mind be not bot∣tomless, thy necessities will easily be answered: If thine eye be not curious, thy stomack wil not be squeamish; what ever is mans meat, will downe,

and what will exclude cold, * 1.75 and comfort nature, sit upon thy back with honour and decency e∣nough. Be thy Diet as rude, and Vests as rough as were those of elder times, whose materials were from the Beast and Field unplain'd, and in their Native colours and hue, thou art not the first, nor shalt be the last that must sit down in sorrow: If comfort be in company, thou hast enough to make up a sad consort with thee.

Ferre quam sortem patiuntur omnes, Nemo recusant. — Senec. in Troad.

Who doth that fortune count his wo, Which all men with him undergo?

So Merops comforts her self.

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Depriv'd of husband and of children dear, To thee dame Nature I present my tear; I see no comfort in this widowed state, Save millions with me do participate. The sorrowes which in life I now endure, To them, as unto me, shall soon indure.

Thus much for the second Argument.

The third Argument is, [Argum. 3] from consideration, that to contest with, and conquer disapoint∣ments, by patient abiding them, is a great step to Glory, and an uncontroled instance of self∣mastery: Stormes shew Pilots, and Combats

assert Valor; yea, there is nothing gives a more substantial taste of worth, then these opportunities to display it in. * 1.76 Were not Aristides and The∣mistocles renowned by their ba∣nishments? Who had heard of Hercules, * 1.77 had not his combats with the Claeonaean Lion, and the Hydra, the Stag, the Wild Boar, and many Gigantine and fierce men, whom heworsted, * 1.78 and from whom he received many virrulent and threatning Char∣ges, argued his valor? What made Socrates greatly opiniona∣ted, * 1.79 but the poison that he drank with as cheery a heart, as wine? And what greater dishonor can be done to Cato, then to suppress the mention of those hazzards he despised, to as∣sert Publike Liberty?

Tully brings in Popilius as a most generous and well pois'd Roman: * 1.80 yet in nothing more laudably notorious, then in his un∣deserved, yet well borne calamities. And Metellus as reaping praise and same from those tumultuous times, and that prudent demeanor of his amidst them.

Yea, had not Livius Drusus been basely mur∣thered by the people, he might (for ought I know) have missed that honourable mention

which he hath from Pa∣terculus, * 1.81 to be most No∣ble, most Eloquent, most Pious, more worthful both in body and mind, then fortunate.

I am not of their minds, who so far indulge E∣picurean ease, that they think that life uncom∣fortable, which is clogged with any adversity, or cross gust of touchy displeasure; Virtue hath a Come to me, which strongly attracts, and with undenyable Courtship, * 1.82 obliges good minds to entertain her. Good men do suffer for goodness sake, what to carnal minds and worldly ends, seems folly and loss; not because they are not tempted to comply with a la modes; and to cry the popular language of Great is Diana; but for that they know it is their duty to be what they ought, and to submit to God for the event; which, what ever it is, they welcome, as what is best, and most conducing to their ultimate fe∣licity. And therefore in the greatest storm and saddest night, wherein neither Moon nor Star of comfort appears, they cry out with him in Seneca, Ep. 101.

What though mine hands, * 1.83 feet, thighs enfeebled be, My bowed back, and loosened teeth you see; If life abide, my spirit will disdain Of multiplyed torments to complain.

For courage carryes men to view victory afar off, and to believe what they love, gainable; yea, it often sollicites to muster against effemi∣nacy

and impatience, and on that score whets endeavours to so keen an edge, that shall by the truth of its mettal, rescind all disaminations, though twined together more cunningly, then was the Gordian knot; yea, it shall (by a kind of confident augury) pre-occupate Victory, and make what we honestly desire ours, before it a∣ctually be so. For as in Pictures the draught is well nigh dispatched, where the ground lines are well ordered, and the proportion regularly de∣signed and expressed, so in all actions of the mind, there is fair progress made, when resolution is taken, not excluding reasons consult; and when what wee ought, and how to do what we ought, precedes in our Designe, what we do.

I know there are no actions of men, but come under the tortures of censure, and must pass, the ordeal of detraction, and commonly, as raskal Cattle come not to the Shambles, * 1.84 but goodly and fat, so not the basest men and actions, but the best and bravest hear worst, and are most broken and dismembred on the wheel of prejudice. 'Twas a brave speech of the Emperor Manuel, * 1.85 What (saith he) of true and Noble tendency, hath not by ill will been misnamed? Nothing so sa∣cred but calumny profanes and deturpates; And the rise hereof is envy, and that from those who neither can. * 1.86 nor will imitate or excel that vertue they condemne; they know, in S. Ambrose his words, there is no greater a blemish to their impure lives, then the holy conversation

of a Man, that is exact with God, and walks by the rule. Some have the hap to be applauded, for what deserves censure and dis∣favour, * 1.87 as was that ignorant Scholer of Hyppomachus the Mu∣sician, who kept neither touch nor time, yet was cryed up for a rare Artist; * 1.88 but his Masterpro∣tested, that the praiseful clamors of the ignorant multitude, pal∣pably blemished him: for Vertue is seldom the darling of popularities, nor Art the favourite of Crowds. Some men are fortunate all their lives; but envy to be revenged on them, gnawes on their bones, and disquiets their ashes; the fa∣mous Duke of Bedford, Regent of France, un∣der King Henry the VI. was envied his Tomb by certain French Monsieurs, who requested Lewis the XI to deface it; saying, It was a reproach to their Nation to have such an enemy so honou∣rably Entom'b. * 1.89 But the wise and brave King re∣plyed, What Honour shall it be to us, or to you, to break this Monument, and to pul out of the ground the dead bones of him, whom in his life, neither my Father nor your Progenitors, with all their Power, Puissance and Friends, were once able to make flee one foot backward; but by his Strength, Wit, and Policy, kept them all out of the principal Dominions of the Realm of France? Wherefore, I say, God have his soul, and let his body now lye in rest, which when he was alive, would have disquieted the prou∣dest of us all. A noble speech, and an eternal honour to the mouth that spake it: Lilia mixta rosis. Some men are traduced when they are

past answer, * 1.90 and are indited of Crimes in this lower bench, when they are acquitted in the High Court of Heaven, from which there is no appeal, and to reverse which, no Writ of Error lyes: but most see themselves miserable by the malice and inconstancy of those they have never enraged, but rather deserved of.

Gabinius the famous Roman General, prayes to be discharged his Office not for fear of the stab or poison of a discontented and irreligious Monk, (which befel King John of England, and King Henry the IV. of France; a cursed engine of Dispatch, which God hath appointed Hell to re∣venge;) nor yet fearing the Votes of the Senate to exoffice him, (he was a brave man, and they could not find a meeter person for that charge;) but meerly blaming the peoples inconstancyes: * 1.91 For who (saith he) of sound mind will wish a life of Envy, or desire Power, where Events, which no mortal eye can fore-see, or hand prevent, are the pledges of his fame or infamy; where good fortune causeth envy, and ill censure. Severus put two brave Commanders (Crispus and Laetus) to death, upon no other cause but Envy, because they had better skill in Conduct then himself. Quintillus Plautianus, a chief and aged Roman Senator, who lived peaceably and retired from Rome to avoid suspicion, & medled with nothing; a man of great years and veneration, yet was put to death by Severus, meerly out of fear, because he was an exemplary man. Anacharsis the brave Scythian, of whom Tully sayes, That he knew not whether the Gods gave him the greater mea∣sure of Learning, or his enemies of malice, came

to his end, by the prosecution of envy. Fa∣mous Narses, General to the Emperour Justine, a victorious Conqueror over all his Masters foes, and a dread to the world, had many domestick e∣nemies that detracted from him, and so highly accused him, though without all colour of de∣serving such misusage, that he left his Charge, the Court, yea, and his Master too, and in re∣venge brought the Lombards into Italy, who wa∣sted it. Cardinal Pool, after all his Legations in the Councel of Trent, his observances of the Pope and Cardinal Fernese; yea, notwithstanding his noble nature, Genteel demeanor, cordial adhe∣sion to the Court of Rome when the Pope died and there was a choice to be made, was not chosen Pope, for suspicion of Lutheranism (as was preten∣ded) but rather for that they envied that one of so winning a nature should have the Chair. * 1.92 Great Athanasius the hammer of Primitive Heresie, whom the Arians, * 1.93 when they could not silence by Argument, sought to ruine by defamation; of him they invented that he was a Magician, that he consulted with the Divel, that he gulled the world with a Sanctimonious outside while his heart and life was wicked, leacherous and what not which was odious; whereas indeed he was a a man of men, and God cleared up his fame to the brightness of noon day. * 1.94 The great Favorite of Queen Elizabeths time, the Earl of Essex, had these shaking and burning fits of envy and glory, a long time upon him, he was in his Mistris favor as was never any, of her Privy Councel before 23 years of age, Knight of the Gartar, Earl Marshal of England, General of her Forces by Sea and

Land, fortunate in the love of them; yet had he Envyers who so ill construed and misrepresented his actions, that thereby he came to the block, and drew many to death with him. Famous Sir Francis Walsingham, Secretary to the Queen, Knight of the Gartar, and Chancellor of the Dutchy, was a man of great wisdom and industry to promote his Mistris and the Nations Service, yet was he so nib∣bled at by those Momusses his enemies whom he detected; and by others, whose parts he obscured and therefore incurred their revenge and disaffe∣ction, that having spent his estate, contracted ma∣ny debts for service of the Publike, lost his credit by non-payment of them, and resting wholly un∣recompensed (at least to the proportion of his de∣sert and labour) his heart broke, his enemies had their desire, glorying in the obscurity of his Fu∣nerals, which were at S. Pauls Church in the night time, without any Funeral Solemnity or magnifi∣cent proceeding. There are multitudes of instances of this nature, as numerous almost as the fishes were in the Disciples net, enough to overcharge this paper, as they did that net; but I pass them by, concluding this with the dying lamentation of famous Queen Elizabeth, who finding her selfe when she grew old and sickly, slighted by her Courtiers as unfit for Goverment and applicati∣ons covertly made to the rising Sun, * 1.95 complain∣ed of her inconstant Favorites and false Cour∣tiers, in these words, They have yoaken my neck, * 1.96 I have none now to trust, mine Estate is turned topside turvey. So true is that of Apollonius Tyanaeus, Greater danger betides a wiseman from envy, then a Sea man from a Tempest, or a Souldier from his enraged foe.

Sometimes self-love made the Thessalian wo∣men murder Lais the beautiful Mistris of their youthful men, that so they might be less despi∣sed; sometime the tickle of po∣pular giddiness, * 1.97 eggs on to cen∣sure, and pursues desperately, what it hates, but understands not: things by ill will, are ever represented worse then they are, and so as may give some lovely blush to envyes meager defor∣mity. * 1.98 Seneca tells us, that the Stoicks, who were ill thought on by the ignorant, as too rigid, were the most gentle and loving Sect of men.

Good Lord, that Satan should have such pow∣er in our passions, as to make our eyes evil on good men and graceful actions! yea, so far to degenerate, as to cross as much as in us lyes, what God has crowned, and will support to full growth? Who would think that Fulvius the Roman should coin a scoff for every action of Antoninus, and charge on him neglect of the Senatorian gravity, in going amongst the Cap∣tives, the day dedicated to Janus, and let∣ting them touch his garment, whereby they were enfranchised, and that he walked without his traine and Equipage of State? Or that Cardinal Langi should acknowledge the Re∣formation of the Mass honest, the liberty of meats convenient, and the demand just, to be disburthened of so many commandments of men, * 1.99 and yet cry out against Luther as a poor Monk, and a not to be indured instrument in

such a cause; or that Saint Jerom should be forced to complaine, that his detracting enemies were such, * 1.100 that they carped at his words, and followed him with reproa∣ches, even when he both shun∣ned all provocation of them, and was a Recluse: But that is true of Xenophon and Velleius, * 1.101 Great parts occasion great envies; this Envy is the Gallowes that Ha∣mons have for Mordecaies: in this day of mourning, the worlds Esaus plot revenge on Jacobs. For as Caesar said (in his Oration against Ario∣vistus) Every thing that transcends the Vulgar, * 1.102 is subject to dislike and emulation, which breaks out into an array of Subjects against Governors, and arives at the ruine of both.

Nor must it be strange to us, thus to suffer for well doing, since that good actions and brave men have been mistaken and misused, a∣riseth from the good pleasure of God, who by this, designes their clarification, and cals to wise men to look about them, while these evils of Sa∣tans malice, and mans envy surround them: * 1.103 the Divel is no Loyterer, he is ever in his walk: the perpetual motion to mischief is his, and he trains up his Instruments to assiduity, and rui∣ning vigilancy; in every Garden-plot of Vertue he brings up weeds; over every clear Heaven in the soul, he casts some dismal and unbeauteous cloud; his ill will to man, is in combate with the best actions, though he fights against small and

great vertues in us; yet his main designe is to surprize mans King, the Heart; and if he miss that, he fumes and projects revenge, with great accurateness; and when hee sees the Michael of Mercy, with his Angellick Forces, come to the rescue of man, by him assaulted, then hee retreats to his small games, and turnes Ad∣der, hissing out his poison upon all occasi∣ons: He hath not only Vinegar and Gall to imbitter the sufferings of good men, but the poyson of Asps to blemish their best a∣ctions and most spotless intents. Read we not in holy Writ of the Devotion of Hannah, (begging a man child of God, and that not for Politick, but Pious ends, that she might con∣secrate him to God) censured Drunkenness, and that by a good man through, * 1.104 his mistake? And of Davids brethren miscalling his com∣ing to the Army to be pride of heart; when as, indeed, God led him thither, the better to bring his pleasure about in the surprise of Goliah by his courage? Is not Jobs Sancti∣ty asserted Craft, * 1.105 and his Godlinesse Gaine, by Satan, who avers his love to God mer∣cenary, and his Zeal coolable, upon with∣drawing of Blessings on him and his? Was not our Lord Jesus traduced for a Wine bi∣bler, * 1.106 a friend of Publicans and sinners, a de∣ceiver, * 1.107 one that cast out Divels by Beelzebub? when as he in Superlative love and stupen∣dious Charity, came from the Region of Glory, and out of the bosome of his Fa∣ther to accomplish the Work of our Re∣demption, and to endow us with his Grace

and Glory, who were, and without him ever had been strangers to both; and after he was ascended, and left his Apostles to semi∣nate the Gospel, and to impregnate the be∣lieving world, were they not accounted the very dregs of mankind, Bablers, Seducers, enemies to Government, when indeed, they were to serve, not rule; to obey, not resist; and had no other project but to accomplish the glorious work of the Ministry, conversi∣on of soul••, to which they were consecrated? And in after times have not the Zeals, Sufferings, and Labours of his Servants been nicknamed, and reproached as simplicity, Singularity, Pertinacy, Ambition, Pride, and what not? yea, have not Arts and Forces been mustered out to suppress and discourage; and often to destroy them? Was not Julian against root and branch of Christianity? Did he not lay load on the Chri∣stians backs, under pretence that they would re∣bel, whereas they knew nothing more execrable, * 1.108 and by Religion disallowed, then to rise against Authority? Were not Christians afore, then, and since, faine to beg favour for the very name of Christianity? Was not Nero a wretched man, who notwithstanding his ingenious breeding, and calm documents from his Master Seneca, sets fire on Rome, and ruined the houses and fortunes of many of the noble Senators; and to color his villany, suborned Witnesses, who accused the Christians as Authours of the conflagration, which caused such a Massacre of them, that for divers nights together the City was as light as day by the fires of their dispatch? And when softer

methods to ill designes have been in fashion, have not men piously addicted, been disheartned by counsels and intimations, that had both Ju∣das his kiss and treachery in them? If Caelestine, as a holy man, coming to the Popedome by an unusual providence, think to reform things amiss and grosly scandalous to the Church, * 1.109 he has a whisper, Caelestine, Caelestine, desist, the work is too great for thy weakness to effect: and if the good man turnes away from this by-path, and keeps on in the track of his resolves, then there is a second whisper in plain language, * 1.110 Caelestine, give over, if thou wilt be safe. Nay, hath not the truth of God been censured for Error and Here∣sie by Conclaves and Councels, when figments under the name of the Spiritual and holy Gospel, asserting not the Law of God, but the Spirit in man to be the touch of mans interest in God, have been published, on purpose (saith Wolphius) to suppress and abolish the Gospel of Christ, which rests on Scripture for its Authority, and gives to Christians all solid comfort, according to the testimony of King David, Had not thy word been my delight, I had perished in mine affli∣ction?

Yea, has not the Divel heretofore appeared, pretending Moses his meekness and familiarity with God: and seduced many Christians to dam∣nable Heresies and impure practices, as that Im∣postor did by personating Moses, * 1.111 delude the Jewes in Valentinians time? And was not the Emperour Julian (an Apostate not only from Christ, but from his Order, for some think him a Priest or Clergy man) more vexatious to the

Christians by his moderate car∣riage at first, * 1.112 and his winning on the world thorow those his adu∣latorious and self denying crafts, then all the persecuting Empe∣rors besides? 'tis too too true, that the Wolves heart in the Lambs skin did irreparable hurt.

Christ had Judas in his Family, and the Church hath unnatural children in her bowels; such as with Pilate wash their hands, but give sentence with the out-cryes against her; Snakes in bo∣somes, who like treacherous confessors, learn secrets, not to conceal, but reveal them; not to pity, but to propalate mens follies. Delilahs, that by the Chimistry of look and lap, evirtuate Sampsons love and strength, and return affection (which when not answered, is treacherous to it selfe) the Granado and concave dispatch of falsehood.

How ought men to summon their wits to a∣void these snares, which have fire in their Fox∣tails? of what consequence it is to live lives harm∣less and open, when there are such arts of blemish and defeat acted! He is wise that follows Epi∣phanius, of whom Saint Jerome writes, That his life was so holy and blameless, that even Hereticks, * 1.113 who hated him for his Doctrine, were a∣shamed to appear against him, and shunned the scandal of per∣secuting him. This will make us live peaceably, and not groan under, nor

grieve at the censures and un∣kindnesses of the world to us; * 1.114 but teach us to take revenge on them, by pardon of, and prayer for them; and in Gods time, their loves and admiration will be the returns of our prayers, the rewards of our patience, and the crown of our constancy. He has not learned the lesson of heathens, that cannot bear evil words and evil wil from evil men.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.115 &c.

He that an ear to calumnies doth give, His mind with vice abounds, ful ill doth thrive, Wit in his drony brains hath made no hive.

For Marcus Antoninus, when he made his Defence against the malicious Charge of envious Fulvius, concluded, All that hee had learn∣ed from the wisest men in the Uni∣versities of Rhodes, * 1.116 Naples, Capua, Tarentum, amounted to this only, to be able to keep innocency, to de∣serve no blemish, but to bear it when it comes, with a mind unmoved, and to live so as to shame it, and those that first endeavoured to bring it on him.

Nay, what's more, he is not arrived to that which is the Jewel of this world, the true use of reason (mans impropriation as it were;) no creature here below, besides him, having it:) For that he can revenge wrongs, is somewhat he has in common with beasts; but that he forgives them, is from a principle of grandeur and princely boun∣ty,

from Reason canonized and heightned by the influences of divine communication. When I hear men bravely accomplish'd, repine that they cannot quit scores with their injurious foes, I think of that reply of S. Anthony, w^ch S. Jerom mentions he gave to blind Didimus, who complained he wanted eys: I wonder, quoth he, that a prudent man should grieve for the loss of that, * 1.117 which flies, fleas and ants have; and not rejoice in that treasure in his possession, which holy men and Apostles, yea Worthies on∣ly deserve and have: It being a far more blessed thing to give pardon, then receive provocation.

I know this is not onely a paradox to men of high mettle, who admire punctilioes of Honour, and had rather die, then not dispute a tittle, or word misplaced; but even to all who find it hard to suppresse these Jebusites, the inhabitants of our internal Canaan, whoso long as we live, * 1.118 will be in us. Passions of all sorts are clamorous, and wil have audience; and if they come with Petitions, and make moderate requests, 'tis fit they should be heard. God hath placed them in us as the An∣gels that ascend and descend the ladder of our lives, and while they are modest and bounded, they serve God, and beautifie man: Love and Joy makes me sociable; Fear and Anger makes me wary; Sorrow prompts me to poysiness and solidity. Love makes me admire God in his Na∣ture, Works and administrations. Joy calls me to a testimony of my gratitude for Mercie's favours, not onely to necessity, but plenty. Fear aws me from abuse of what enjoying I am happy, and

wanting I may be miserable. Anger evidenceth my dislike of that which is evil, and Sorrow my loss of what is good; or at least apprehended so to be.

Passions in the Minde are like members in the body, good or evill in their use: The hand act∣ing Murther, the eye darting lust, the mouth speaking blasphemy, the foot nimble to doe mischief, is as far from the designe of God in creating them, as the passions concupiscible and irascible are, when they are most exorbitant, and presse hardest on man to tempt God, and dis∣honour himself.

Passions (the elements of excellent Graces) have been vessels of honour in Gods Family: Moses his Zeal, and Phinehas his Justice, Davids Tendernesse, Jeremies Tears, and Peters Peniten∣cy, are things offered to God with acceptance. Our blessed Saviour (who knew no sin, nor had sinful passion, yet) was holily and harmlesly pas∣sionate at Lazarus his decease; he groaned, he wept, * 1.119 (Lazarus our friend sleepeth:) Death was but a sleep to him whom Christs tears bemoaned, and his power resolved to awaken again to a worldly life: * 1.120 yea, not only Saints and Martyrs, but also Heathen men, whose chief riches were in this, Conquests of Nature and inordinate ap∣petite, have been notable for this. Love is an open-handed passion, and cannot deny to the party it loves, * 1.121 the key to the cabinet of life: Se∣crates his Aspasia, Aristotle's Hermia, Plato's Ar∣chenassa, brought great infamies on those mirrors of Science: Marcus Aurelius, whom Capitolinus reports to be of such a composed nature, that he

never changed countenance either for joy or grief, yet when his beloved Faustina died, * 1.122 wept bitterly, and more then some thought was de∣cent: but his Friend Pius corrected the censo∣rious unnaturalnesse of those Bachilour standers by, with this, Permit him to be a man; neither Power nor Learning ought to cashier affection. * 1.123 He deserves to be eternally in the horn-book, and never to come to the primer of Esteem, who can∣not water his plants, and his couch too, when he bids adieu to such a Companion, as with the fa∣mous Dutchess of Suffolk, will go a pilgrimage with her Mr. Berty, * 1.124 and not think either her ho∣nour debased, or her life imbittered by such a wander, with her Love, and for her Religion. Nay, I will be no bail for his true answer of the Acton of Ingratitude brought against him, who hath now, heretofore had, or hereafter may have a Wife like that of Dionysius of Syracuse, who takes him for better, for worse, * 1.125 and would be the companion of his Banishments, as she had been of his Greatness; and yet can bid her farewell with dry eyes, or an unbroken heart. Solomon, for all his Wisdom, and Caesar in spight of his manliest stomack, here bites the lip, and comes to this bar of tears, cry∣ing Guilty.

I have read of some that have dyed for Joy and Grief, for Love and Hatred; yea, so active are the Passions in us, that it is not only hard, but almost impossible to give man a better de∣finition then Passion. Not Passions then (sim∣ply,) but the exorbitancies of them are to be decryed, and suppressed.

I like not the frigidity of those whose resolves

are so far North, that the warmest love which Vertue presents them, hardly kindles, at most doth not inflame them, to pay their sacred debts in kind. Nor do I approve of that impure madness and Amazon ardor which the young Dutchess of Meron expressed to Bruchgrave of Norem∣berg, * 1.126 son to Count Frederick Zollern; who hear∣ing that he had said, that he could love, and would marry the Dutchess, if four eyes did not hinder (which she interpreted to be her two chil∣dren) with her owne hands murthered them, to make way for his enjoyment. Passion, as it is vi∣tiated and deflected from its right use, as fire out of the chimney, and water out of the channel, puts all into confusion and misrule; this to pre∣vent is the part and prime quality of a wise man; and though it be easier to say then to do it; yet ought it to be the endeavor of every sober mind, to attain this Mastery, without which, man is ne∣ver more in danger, then from these enemies of his owne house; for then do we provoke God to de∣prive us of good, and send evil things upon us, when we are imtemperately acted by them to use them forbiddenly; and when we glorifie not God, but engage our selves to admire and prize them beyond that bound which God hath set us, and that value he hath put on them. Lots wise may love Sodom as a pleasant and useful place, but when once God discovers the sin of it, so earnest a plea for Judgment, as that Hell out of Heaven is plague little enough for the matchless pollution of it; then it is not safe to look back wishfully; God can distinguish an eye of desire from that of pity; and he punisheth according to the ten∣dency

of the aim; he must needs give righte∣ous judgment, who weighs in the ballance, touch∣es by the Standard, and measures by the line of Justice, every thought, word and work: ther∣fore ought man to be exact and wary, that there be not in his soul any guest without the wedding garment, any desire or fear which is not qua∣lified and brought into subjection: For as tem∣poral Thrones are never secure while any emu∣lous Competitors continue in power, unsubjected to the one, that pleads he has the right, or that resolves he wil have it; so in mans Mind there is no serenity while Passions importunity be subje∣cted to Reason's Empire, and the will of man strikes sail to the pleasure of God: Which is the next Argument to be urged.

Hitherto I have borrowed Ear-rings (as it were) from Egyptians, drawn water out of the wels of humane Learning, and produced Instances out of Moralists; now I will be bold with the fruit of Paradise; such Arguments as being drawn from Gods purpose and his Saints sufferings, ought to be very perswasive to us.

The first whereof is the Will of God, [Argum. 1] that his in this world should not have a serenato, but be chastened, * 1.127 that they might not be condemned with the world. God suffers his to be often stung by the Taratantula of this World, that they may cry out for the musick of his Mercy for cure. Alas (O holy soul) this world is thy Pathmos, tis thine E∣gypt, wherein thou hast load of labours laid on thee by thy merciless Task-masters; tis thy non∣age, and thy Gardians in it are such as sell thee to what Vice, and what Mischiefe bidds

most: 'tis the Den into which Gods Daniels are shut, that they may by faith conquer difficulties, and civilize Lions; Heaven that remains, is thy Rest, thy livery and seisin, thine emancipation. God commands his to wait for that blessed re∣version, to pray that it may come, and till it comes to submit, to feed on short commons. O these children of the Kingdom have often bread of sorrow, and water of affliction given them; yea, so great exigents are they driven to, that sometimes they deceive the dogs, in licking up the crums that fall from mens tables, whose por∣tion is in this world, * 1.128 and whose bellies God fils with his hid treasures. And fit it is, they that would succeed to Christs purchase, Heaven, should clear the encumbrances, and carry the crosses of this world exsultingly; not with repinings, not crying out mournfully, * 1.129 but resolutely, as Poly∣curpus did, * 1.130 whom his persecutors burned, No matter (quoth he) what becomes of my body, so my soul get to heaven. He is an ill souldier that fol∣lows his Commander weeping: and as bad a Chri∣stian that comes to the stake lamenting, resolving to keep his place in Paris, * 1.131 though he lose a Mansi∣on in Paradise.

I read of the Saints of God glorious by suf∣ferings, but never glorious without them. Indeed Enoch (who lived heaven upon earth) is said to be translated without any mention of sorrows (though I beleeve he had them from the wicked world, of whom he prophesied:) But besides him do I finde none but had these mementoe's of mortality, and fescues to fear. Abraham the friend of God, was he not in a strait, when Grace

and Nature, like two violent torrents, met in him? or like notable Advocates tempted him by turns, to gratifie requests antipodick each to other? God commands him as it were, to imbark his son, * 1.132 and hoist sail to the port he appoints, Moriah; Faith bids him get ready, the wind was fair, the fraught beneficiall, the return safe; no miscar∣rying, if wee keep Gods way on Gods errand. Wel, when Abraham comes whither he is bound, what must he do? He must unlade and ease the vessels of her burthen, Isaac must be sacrificed: Faith calls to him to run, not halt; to obey, not dispute, and that because the supream Pow∣er willed it, which was able to raise children to him out of stones, and to remand life into its forsaken cell, Isaac's body. But Nature much amused, boggled somewhat at the action; and Abraham (me thinks) thus reasoneth; What, O Lord, my Son? What, mine onely Son? the Son of the Promise, and of mine old Age? What, Isaac? What? is effusion of innocent bloud, a childs by his Father, unlawful? And shall I be president to this cruelty? Shall I, who am no∣ted for sanctity, teach others upon occasion of passion and displeasure to be Assassines of their Issue? That be far from thee, the Judg of all the world to command from me the Father of the faithfull, and of Isaac, to doe. O the good mans agony! Did he not (think ye) repent he was a Father, who was commanded to unchilde his child, and destroy the temple of his sons body, which not long before he was instrumentall to build, by Gods blessing on his generative ener∣gie? In this difficulty, what course steers hee?

Abrahams Isaac, and Abrahams God must not be Competitors; the Father of the faithful is faithfull to his Father, God, who commands and resolves Isaac for a Sacrifice. * 1.133 But see the grace in the reward, Abraham above Nature pre∣pares his son for God; and God beyond nature provides a Lamb, hung by the horns for reprieve: Abrahams Faith was not more mirculous, then Gods Mercy in accepting so poor an exchange for so rich a captive. How ready is God to accept our wils for deeds! God looks at the willing minde, and rewards Abrahams faith with Isa∣acks freedome. Thus God tried Abraham; and were not his sorrows like those of a woman in travel, fit only for his faith, the windes suta∣ble to the sail that this vessel of glory navigated by to Eternity?

Next was Moses the servant of God, who spake with God as never meer man did, * 1.134 face to face 40 dayes together in the Mount, * 1.135 and was kept without food all that Lent, the power of God for that time heaventizing his body, and giving it priviledg from natural indigencies, and satis∣fying it without their ordinary supplyes; yet was this man not without troubles and cross gales; One while his Wife with a feminine clamour, and in a motherly rage cries out to him, * 1.136 Thou art a bloudy Husband; words like the messenger of death, portentous and ghastly; words that (de∣served) which by no worthy husband ever can) are potent enough to make a man turn Runagado, and exulate himself never to see Christian or man more. Had Moses his demeanor been uncomely, he little deserved his Wife, though a Zipporah;

but since it was wise and husbandly, he lesse de∣served the taunt, especially since he was as beau∣tious a man in his married relation, as a childe in his Ark of reeds; and yet then Pharaohs Daugh∣ter was in love with him; when as now Zipporah an Aethiopian (for marrying of whom Aaron and Miriam were offended with him) turns upon him in a pettish reproach, * 1.137 Thou art a bloudy Hus∣band. This was evill enough for a good man to live under, and too much for a good woman to traduce her husband by: but Moses replies not: He was wise to leave the issue to God and her. Twas more fit he should prepare for the peo∣ples roughnesse, then reproach his own choice.

In Numb. 11.12. the people. (Rebels as he calls them) murmur against him; not as he was Moses, but as he was their Magistrate; that makes the contumacy against God, whose de∣legates Magistrates are. Well, what would the people have? If they intreat Moses to pray for them, or to instruct them in their duty to God, and one to another; hee's ready to do by them, as they desire: but the people like hel and the grave, cry Give, give: (infiniteness only can satisfie the cra∣vings of multitudes.) What then is it they would have? Food: Alas poor souls, they are pardo∣nable that are tempted to impatience by hunger, and nakednesse. Can a Magistrate condemn ne∣cessitous importunities? Or think he does his duty, if he provide not supply for his people? Moses was mindful of Israel, but Moses was but a man, Is∣rael must come to their Prince with reverence, and to their Priest with duty, especialy when they want:

what they have not, bread and water; and are in a wildernesse, where barren soil yeelds no corn, nor hard rocks water. Lord, what a pass was Moses brought to, when the people, whom hee (as Gods Captain Lieutenant) had led out of Egypt from hard Masters and a harsh Prince, should now in the wilderness tempt God, and reproach him, by expressing desires of returning to Egypt! yet so it was. Moses heard all this, and much more: yea, to compleat his sorrows, might not enter the Land of Canaan, which was the reward of his long March in the wildernesse, but must up to the Mount, and die a remote and unknown death, without any ones knowledg of of the place of his burial, or any pompous Ce∣remony: a sad exit to Israels glorious General. But Moses was content to be punished for his distrust at Meribah: Sin at the waters of strife, is punished by death on Abarim, * 1.138 the Mount of Passage.

A Patriarch, a General full of sorrows, match∣ed by a King full of sorrows: and let no man wonder; Crows often build in Steeples; and Polecats infest Dove-coats. David the King, the man after Gods own heart, had a bedroule of sor∣rows, as long as his life: His brethren hate him, Saul disgusts and pursues him, so that he cryes out, I shall one day fall by the hand of Saul; his Wife Michol scoffs at him, the Amalekites sur∣prize his Wives, * 1.139 and the people of Ziklag mur∣mure against him. O Lord, what a pack of troubles was he in, who had Shimei's Curse, Ab∣solom's Treason, and Amnon's lust to labour with, and the discontent of them to overcome?

Is it not a sad story that he tels, of his going mourning all the day long, of his being chased as a Partridg in the wildernesse, of the sorrows of his heart, the slippings of his feet, his fainting fits for love of God, and fear of his departing from him, when trouble is neer, and there is none to help? Can we consider the bloud that he shed, the sins (that blasphemed God, and imbased his Honour) even those against Ʋrijah, and not conclude, they brought sorrows of heart upon him? 'Tis too palpable that hee was loaden with troubles, who had such innate corruptions to contest with, such unnaturall obstructions to remove.

I shall not mention Joseph's, Job's, Noah's, Daniel's, Jeremie's, Jonah's, with the other ser∣vants of God famous for afflictions on them; but cast anchor in the sufferings of the blessed Virgin, our blessed Lord, and his blessed Apo∣stles and Saints; these mentioned, will dulcifie afflictions to us. The married Virgin Mother of Christ, a miracle in her station; a Mother, yet a Virgin, and miraculous in her Production, God, Man born of her, and born to us, CHRIST JESUS; yet is there mention of a Sword that shall pierce to the heart of this holy Saint, Luke 2. Like Mother like Son for suffering; not in the quantity, but the truth: Saint Mary suffered (according to her proportion) sorrows, as did Christ: but hers were drops to the Ocean of his. And the Apostles and holy men of after∣times have been afflicted and tormented, * 1.140 though of them the world was unworthy. If wee peruse the Gospels and Martyrologies, wee shall finde

Peter tempted by presumption to follow Christ, and by fear betrayed to deny him in the High Priests Hall: Thomas his incredulity, that reduced faith to sense: and all the Apostles pusillanimity, who fly from their Master, and dare not own him when apprehended. Do we not think that Pauls thorn in the flesh, did macerate him? and twitch the Herod in him, (when in the royall apparel, and on the throne of Self-admiration) with a Mement••, that if Grace be not sufficient, Nature will be too strong to be kept under? Was it not (think we) a bitter pill of after pennance, to the Disciples, that they cryed not One and all? and went not with their Lord to Golgo∣tha, as readily as to the miraculous Meal, where five loaves and a few fishes fed five thousand with advantage: Or to the Marriage at Cana, where he turned water into wine; Or to the Mount, where hee transfigured himself before them, and they saw (to their infinite ravishment and delight) a model of heaven, and of his divine clarification there?

Yea, Are not the sufferings of the Saints in all ages left on record as a basis for our Faith, and a target for our security, that we may not de∣spond, or be like them who have lost Mast, Sails, Rudder, yea and Compasse in the storm of this world; but take heart, and quit our selves like men, though we have sorrows on e∣very side, and adversaries as the Church bad, the chief, who prosper; for the Lord hath affli∣cted her? Lament. 1. ver. 5. Since those that be∣long to God, finde, 'Tis good for them that they are afflicted; and know, that in very faithful∣ness

hee afflicts them; yea, that there is fruit∣fulnesse in this land of affliction, as Joseph said, Gen. 41. vers. 52. For as once Vibius Crispus, a Companion of that Glutton Vitellius, who killed all his Friends that kept company with him, said, Had I not been sick, * 1.141 that kept mee from the Court, I had died of surfets for company with the rest: So may many of Gods precious ones say, I had been lost eternally, had not God brought mee in by crosses and troubles, and made me loath the World, which hath in every angle of it shelves of danger, and rocks of ship∣wrack. 'Tis wel noted by S. Jerome, Josiah the holiest King of Juda was slain by the sword of the Egyptians; * 1.142 Pe∣ter and Paul the great Apostles, were put to death by wicked Ne∣ro; yea, the Son of God suffered by the Jewes; and (Castrutius) dost thou think the prosperity of this world a portion for Gods beloved ones? God is never less in love with men, then when they go unpunished, and have the world at will. God then doth afflict his, and his hear his voice, when he calls to them to afflict themselves: not like creatures of envie, who when they want other objects to torment, rend & perplex themselves by vain and impertinent angariations. God loves not the sacrifices of fools, nor the devoti∣on of mad men: He delights in the reasonable services we offer. Religion is no heathenish digla∣diation, but an holy imitation of Christ, and a willing resignation to the rule of his word: It com∣mands man to chasten Nature; not by destroy∣ing it, as that Philosopher did his bags, which he

threw away into the sea, * 1.143 that they might not throw him away. No man hath a∣ny warrant for self-abuse: We are not nostri, sed alieni juris; and God will see we shall not destroy his work besides his will. We are to afflict our selves; but not as Macarius, Asisias, Lewis the first of France, Lithophorus the Monk, Paconius, Caecilia, Radi∣gundus, Sarrae, and others, of which Sabellicus makes mention, Exemplor. pag. 42. Nor as the Popish Pennances; who with the servants of Ba∣al, whip and dilaniate themselves; nor in that mistaken sense of Origen, who made himself an Eunuch for the Kingdom of God: no, nor in that Hypocritick way which the Prophet con∣demns, * 1.144 Hanging down the head like a bulrush: or fasting and praying to smite with the fist of wicked∣nesse: These are as smoak in Gods eyes, and have no better entertainment from him, then Who re∣quired these things at your hands? * 1.145 The self-con∣troll that hee accepts and rewards, is that of Job, * 1.146 I abhor my self, and repent in dust and ashes; that of Mary, weeping at Christs feet; the de∣vout Publicans prostration to beg pardon; the humble confession in Jacobs words, and with Jacobs heart, * 1.147 I am not worthy of the truth and faithfulnesse that thou hast shewed to thy servant. In fine, to do and suffer the will of God; and when thou hast done all, to think thy self an unprofitable servant.

This duty God enjoyned the Jews of old, Levit, * 1.148 16.29. There is a statute for self-affli∣ction: The LXX read it by, Yee shall humble

your souls; Afflictions on good men work hu∣miliation: The pride of man sullies Gods beau∣ty in the soul, and the nipping frosts of affliction revive and refresh it: * 1.149 The Hebrew word ren∣dred Humble, signifies to answer and to testifie, and to attol the voice either in expression of joy or sorrow: A Metaphor possibly taken from Musicians, who sing in parts, one side of the Quire answers the other. God expects there should be an Antiphona betwixt his Judgments and our souls: We should answer his castigati∣ons with emendations. True Humiliation is not onely the grace of a corner and closet; but it (when God calls) is on the house top, accusing it self, and admiring God in publick, that o∣thers may see, and blesse God on its behalf.

Nor was this onely enjoyned the Jews, as the law of their bondage, from which Christi∣ans are manumitted; but continues still in force to the end of the world: Sin and sorrow came into, and go out of the world together; one grave (the Dissolution of all) lodgeth them both: till then, there is no parting those whom God hath chained together: Sin is sorrows merit, and sorrow is sins malady; and we must be con∣tented with these Sergeants to serve Execution on us at the suit of our Maker. Sorrow is the Jordan that all Naamans must wash in: * 1.150 It be∣comes Misery to be humble; Our Lord Jesus commands us to be such, not onely towards God, whom wee provoke all the day long; but also to one another, as was Christ, who though Lord of all, washed his Disciples feet, and fed them by miracle, yea paid their ransome in great cha∣rity,

that by these actions of condescention, and yet Grandeur, he might lesson them their duties and his divinity. 'Tis a great degree of Christi∣an perfection to follow Christ in the regenerati∣on; and to be what Saint Paul sayes he was, all things to all men for Christ and the Gospels sake: He that considers Christs exaltation throughly, must take the rise of it from the center and bot∣tome of it, his humiliation; God forbid, saith the Doctor of us Gentiles, * 1.151 that I should glory in any thing save in the Cross of our Lord Jesus Christ, whereby the world is crucified to me, and I unto the world. It seems, crosses to Gods are great in∣dications of divine love, not only for that God especially errands them to his; that his saints and servants in all times have born them; but al∣so because Gods promise of comfort is to the affli∣cted. 2 Sam. 22.28. The afflicted people thou wilt save; He heareth the cry of the afflicted, Job 34.28. In all their afflictions, he was afflicted, Isa. 63.9. If afflictions were not useful, God would not send them to his; if they were not expressionsof love, he would never support his under them by his pro∣mises, he would not be a strong fortress and refuge, Jer. 16.19. not a deliverer out of affliction, Ps. 18 27.

Methinks I hear the holy soul breaking forth into this Ejaculation. Welcome crosses sanctified by Christ to his, welcome sorrows sweetned by him who bore our sorrows, that ours might be less grie∣vous to us; welcome stake the ladder of eternity, which Martyrs kissed, and Virgins who were not defiled, wedded: welcome prison, banishment, and loss of all for my Saviours sake, who after all the sorrows of a troublous life is ascended up to take

possession of glory, and to draw me into fellow∣ship with him; O my God, give me grace to wel∣come the crosses I have, or further may have, as my Saviour did his revilings, not reviling againe; not returning, but remitting injuries: Rejoyce, O holy soul, in those Monitors which rouse thee from thy sinfull slumber: Remem∣ber the Co••k crew, and minded Peter of a glo∣rious Master denyed, by a presumptuous ser∣vant: And fear not but thy frailty may have an aspect of mercy as had his; the more thou art at loss, the greater ought thy care be to seek God with more ardency, and serve him with less indevotion: Trust not too much in any arm of flesh which sayes, life and lustre is in mee, * 1.152 all things here passe and repasse by uneven vicis∣situdes, and leave their confidents in trouble and complaints. In the Lord Jehovah put thy confidence; He only is the same yesterday, to day, and for ever. O holy soul, thy time here is but short, thy task great, thine opposites many; be diligent, improve opportunities wa∣rily, practise that sacred chimistry; which from fetid simples, outward crosses, extracts the pre∣cious Elixar of divine cordials: Be not weary of wel doing, study rather how to quit sin, then wave the cross; there is no lesson it learns, but is savory; and thou art not to refuse the point of Doctrine, it commends to thy medita∣tion: Think upon good things had as trials how thou wouldest use them; and lost, how thou canst beare them; bemoane not so much what thou ho∣pest for, but hast not, as what thou hast and usest not aright: perhaps God hurls thy pride from the

pinnacle whence it took rise: Great thoughts are often confronted by him, who will have no Dagon of folly cheek by joll with his Ark of Ver∣tue. O consider, hadst thou not Babels in thy brains? wast thou not of their minde, who thought of nothing but sitting at the right and left hand of glory? If so, art thou not befriend∣ed, that payest fine and ransome for thy Rebel∣lion in the stubble and straw of an external Con∣tent? Is God contented with a turtle Dove? and art thou discontented because hee hath that which thou sayst was the Lamb that rested in thy bosome? Is any thing too good for God? too great for him who is thine all? O holy soul, study thy self better: God hath been mer∣cifull to thee, thou art a gainer by every losse, which if it had not betided thee, had endangered heaven. Lift up thine eyes, the Canaan Mercy promiseth thee, is in view; that is thy Country, that thine Inheritance, that the Haven to which thou art bound, and in which onely thou shalt be safe. Chear up (O holy soul) thy drooping spirits; Remember thy treasure is in heaven; there ought also thy heart to be: Call upon thy Saviour in glory, and ask in his way, that thou mayest receive for his sake. Is any thing too hard for God? Do not all things serve Provi∣dence, and laquey to Power? Why doth thy Faith misdoubt accesse to God, and success in those things thou with Conscience and Wisdome managests. The holy confidence of a Beleever scales Heaven, and by an humble pertness obtains it: so great a prize is worth waiting for, though it be attended with Serpents of craft, and Dra∣gons

of felness. He that said, Though thou slay me, * 1.153 yet will I trust in thee, counsels thee to venture all thy welfare upon mercy: There is no fear of miscarriage where good things in a good manner are prayed for and pursued after: Then onely we miss our wages, when we work amiss; Then our Prayers are returned without answer, when we turn our Prayers into Subsidies to lusts; when we pray for accommodations to our vices, and forget that of our Saviour, * 1.154 What will it profit a man to gain the whole world, and to lose his soul?

Much then hath been written of the benefit of Afflictions: But the great Argument, which puts all Question of the advantage of them out of question, is behind; that is, the Sufferings of Christ; potent enough to force, a thaw on Mar∣bles, and to liquifie Adamants.

— Quis talia fando Temperet à lachrymis.—

Whoso those troubles doth conceive, Can't chuse but from the heart to grieve.

He it was that went before his Apostles and Mar∣tyrs, in treading the Wine-press of wrath: Like that Commander.

— Monstrat tolerare labores, Non jubet. —

To others he doth not command What he himself don't take in hand.

God appointed the Man of his right hand, his

fellow: (Alas, we cannot drink of the cup of wrath, nor be baptised with that baptism he was baptised with;) for our sakes to be our forerunner in sorrowes; Behold the Lamb of God who takes away the sins of the world; declared a man of sor∣rows and acquainted with grief. Isa. 53.

A man of sorrows: tis an Hebraism denoting fulness of sorrows, a sea of sorrowes in Christs soul; * 1.155 sin imputed, and mercy inherent, were at a holy contest (as it were) for Mastery, and the pangs of such twins must needs be grievous. The word (sorrowes) comes from a root which sig∣nifies, to be weakned, and denotes a sorrow in∣ternal, even to expiration; and the learned di∣stinguish it from those words which they express outward sorrowes by: * 1.156 Christs sorrowes were such as brought grief upon him, even to the decision of the silver thred of his life.

Yet further, he is said to be acquainted with grief; the word rendred acquainted, comes from a root that signifies to apprehend: * 1.157 And the Learned say, * 1.158 tis a word of the Mind and Under∣standing, importing that Christ was so qualified, and obfirmated, that no sorrowes (with reve∣rence be it written) could come amiss to him; he had a sinless Manhood to undergoe, and a divine power to overcome sorrowes. God had made him the Churches rock, against which, the waves of sorrow could not prevaile. He must himself have armour of proofe, upon which, no humane Machination can hurtfully prevaile, who is the captaine of a Christians salvation; and who has gloriously triumphed over all the enemies of it.

Acquainted with grief: I cannot but renew the thoughts of these Sorrows of my Saviour, * 1.159 because his sor∣rows are my rejoycings; not as they were exprobratory from the Jews, but as they are expia∣tory for me. There was not onely dolour, but externall disdain, as the Jews managed the death of Christ, they crucified him, and that between two theeves. * 1.160 Might not this dishonour of Christ be reasonably thought a prophanation of, and violence done to his Excellency? He who was consecrated in the womb, had sorrows in his soul, before on the cross wounds from spears in his side, that he might appear to be A man of sorrows, and acquainted with grief, whose soul had the propassion, before his body the Pas∣sion.

Yet further, verse 10. It pleased the Lord to bruise him, he hath put him to grief: What means this? is there any degree of misery beyond that of a man of sorrows, and acquainted with grief? Is not every twitch of anguish an Orator to God and mans pity? What can be a depressi∣on more irrecoverable, then to be condemned to the Cross? for the Son of God to bear the sins of men? yet this puts a further emphasis on Christs Suffering, God permitted him to be bruised in the mortar of mens malice, that the fragran∣cy of his charity may affect his, and make them admire him for this savour of his oyntment. * 1.161

And 'tis well coupled (To bruise him, with It pleased the Lord:) God commended his love to man by giving his San to die; an act of pure choice,

and perfect charity. * 1.162 Nothing could have moved Christ to come from heaven, to suffer on earth, but free and unmerited benignity: Christ had a body given him to be broken for us, that our Ransome might be effected, by his lifes dissolu∣tion, our debts solution. Thus it pleased the Lord; what to doe? To bruise him, not to humble him, as a Virgin robbed of her Orna∣ment; (that could not be, Christ is what hee was, and ever will be, a Lamb without blemish; this Hellen of heaven hath no mole or black spot on the face of his glory.) though Hee was ap∣prehended by Club-men, yet was Hee Lord of Millions of Angels. The humiliation of Christ consisted in this, that Hee should lie in the dust as man, * 1.163 who could not see corruption in the grave, because God: that he must die an unusuall way, who was an unusuall Sacrifice. He must be bruised: Our Lord Jesus, not like Jonah for disobedience, but like him in the tumultuous sea of sorrow, had a grave prepared to lodg him in, till his time of detension was over, and that of Ascensi∣on was come; then hee opened Deaths prison doors, and took a speedy cours ••o heaven, where he is now sitting at the right hand of God the Father.

O Lord, how great sorrows pressed upon Christ! What unparallell'd grief had he, who was the Son of God, and could not sin; the Son of God, and deserved not to suffer! ('tis we (O Lord) that provoked thee, what did that Lamb do? Nay rather, (Lord) what did hee not do,

that deserves our admiration and eternal grati∣tude?) yet behold his sorrowes.

Sorrow, that's an unworthy singular of detra∣ction; such a prelation of passion, calls for a plu∣rality of expressive Gratitude. Come then (O holy soul) to this sacred Audit, and behold sor∣rowes numberless; Love without merit; * 1.164 Charity beyond Measure: Had he not sorrow, who was the Son of God, yet became the son of Man; and that of no King, no Grandee, but the reputed son of a Carpenter, born in an Inn, in the Stable of that Inn; laid in the Manger of that Stable? Had he not sorrow, who wanted a hole to hide his head in, bread to feed upon (unless by Mi∣racle) whose Followers were poor, whose Tri∣bute was paid by a fish, and Triumph solemniz'd by an Ass Colt, and by boughs and garments spread in the way? Had he not sorrow, who spake and did as never man (his enemies be∣ing Judges) yet was traduced, envied, follow∣ed with Reproach, betrayed by his own ser∣vant and put to death by his Country men, after a shameful manner, and by a lingring and protracted Engine of dispatch, the Cross, on which he was exposed to shame, naked, unpitied, reviled; given Vinegar and Gall to; yea, as it were forsaken of God? What call yee this, if not for∣rowes? Was, is, shall be any sorrowes like these sorrows of Christ? When his soul was made an offering for sin, his body subjected to, violence; yea, body and soul for a time parted, to joyn God and man together, whom sin had severed, & whom only his death could reconcile? * 1.165 Wel might the Sun refuse to give light to such a deed of darkness

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as was the Jews cruelty, in crying to death their King, * 1.166 which the wisdom of Pilate hinted to them by way of Reproach, in these words, Shall I crucifie your King? Well might the vail of the Temple be rent, when the Temple of his body, more glorious then Solomons Temple, not made with hands, as was that, but compaginated by the miraculous art of Omnipotency, was torn apieces by cruelty. * 1.167 Well might the graves o∣pen, and the dead yeeld themselves no longer prisoners, when Jesus (Lord of the grave) was on his march to the grave. Well might the dead appear to many in the holy City, since the City appeared but a grave of dead men who knew not what they did, nor whom they acted cruelty upon. O holy soul, since it is thine ambition to have Christ thy reward, resolve to follow him, bearing his reproach: Fear not the inful∣tings of men, nor the oppositions of flesh and bloud. If to accompany Christ to Golgotha be to be vile, be yet more vile. The Cross of Christ hath treasure under it; * 1.168 much glory results from contempts for his sake. There is no∣thing so becoming thy holy Pro∣session as to imitate Christ. * 1.169 Chri∣stianity is nothing else but to live holily and die patiently, as did Christ; and so much neerer him shall we be in glory, as we are here like him in our Conver∣sation. Christ made it his meat and drink to do his Fathers will. Thou (O holy Soul) must not think his good pleasure thy pennance; his pro∣vidence thy disappointment; his service thy sla∣very:

He uttered no discontent, thou must not rave and rage: He suffered contradiction of sin∣ners, thou must not expect approbation from them: Hee forgave his Enemies, thou must not remember injuries to re∣venge them: * 1.170 Hee came unto his own, and they received him not; thou must not wonder if thou suffer from those whom thou hast obliged: He wanted a hole to put his head in, use thy plenty well, that thy Lord may say to thee, Well done, good and faith∣ful servant, and continue thee ruler in thine own house, which many thy betters are not; who yet are not greater sinners then thou, though greater sufferers. His usages, varyed from Ho∣sannahs to Crucifige's, bids thee not marvel. If the same breath blows hot and cold, or that Favour hath a dark and bright side to thee. He died (lastly) a shameful death; do not thou defeat a noble death by a shameless life.

Thou (O holy Soul) hast met with disappoint∣ments here; Who hath not? Let thy comfort be, that thou art (or oughtest to be) above all this world can afford: Perhaps thy crosses have been in those things thou most admiredst; Thou art well served, who lovest any thing passionate∣ly but God, whom thou shouldst love with all thy heart, with all thy minde, and with all thy might: thy defeats are in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thy ho∣ped for fruition. God sees thou art too indul∣gent to flesh, and he loves to abase confidence in it. What to others proves Gold, to thee be∣comes drosse; Comfort thy self, thy best advan∣tage

is to come; Heaven makes amends for all; those manageries thou thinkst wise and wary, suc∣ceed not, when & as thou wouldst: wait upon God, there is more in the lot cast into the lap then thou art aware of; honest indeavors in the end have sure pay; Patence though late, profligates difficulty, and disarms petulant resolution: Mercy often forms noble Mercuries of rude logs, and the greatest de∣signs of beauty from the dull lowrings of mortal opposition. That which is sowen in weaknesse, shall in Gods time rise in power, and bear down all that stand against it. Thou lastly, art out of love with thy self; because thou canst not have thy will of this world; study to prepare for that better before thou desire a cal from this; death is a terror to those who have not part in the first Resurre∣ction.

And if (O holy soul) thou findest thy comforts come in, and thy God gives thee access to him with boldness, then despise whatever would part thee and thy joyes; chear up thy selfe with this, that Christ is thine, in his life thy pattern; in his Spirit thy Comforter, in his Word thy Rule, in his death thine Attonement, and in his glorious Session in Heaven thy Triumph; that he is thy Sun, by whose influence thou shalt be drawn up after him, that he is thy sheild to defend thee from evil, that he will give thee grace to glorifie him in a holy life be∣fore men, and grace thee with glory before his Pather and his holy Angels.

But (O holy soul) all is not Gold that glisters, all sufferings are not sanctified to sufferers, because Pride and Folly has Martyrs which Christ crowns not, Christs slock hear his voice, and not a stran∣gers;

keep in the fold, not wander into by-wayes; Let it be thy care to suffer not as a busie body, not as an enemy to Government, and a subver∣ter of Order and civil Peace; * 1.171 (in these mistakes sober and pru∣dent Christians ought not to be involved; nor can any from just grounds of Magistratick seve∣rity against offenders, take com∣fort in sufferings) but as a Chri∣stian Martyr: not with clamour, but meekness; * 1.172 not reviling Powers, as did Hacket, but praying for persecuters, as did Stephen, Lord lay not this sin (my suffering) to their charge. See (O holy soul) thou cleanse the inside of the cup, and keep thy heart upright and trim; Christ cares not for Pharisaicall outsides and ceremonious pomps: he delights in the inner man, in those addresses that are made to him from a pure heart and faith unfained: to evidence which to men (who judg by outward appearance) the bodies concurrence in all devout and lowly demeanour, is requisite.

And since thou knowest him a Spirit, fear nothing more then a spiritlesse offering, and be∣leeve nothing less acceptable to him, then to be denyed the Male of thy Flock, thy best and ripest parts. Take heed thou mistake not Leah for Rachel, and chuse the blear-ey'd world, be∣fore Christ the Word, that from the beginning to this moment speaks life and love to thee; And who (in all holy reverence be it written) drank the health of Eternity to thee in his own bloud, * 1.173 and invites thee to pledg him in that Eu∣charistick Nectar, which our holy Mother the

Church fils out to all worthy Communicants, and in which, * 1.174 by command of him, they celebrate the memoriall of his Passion. And if (O holy Soul) the sorrows of thy life are too pressing for thee to prevail against, Call thy Saviour to thy rescue; He is a ready help in trouble; He is a door of hope in the valley of Achor: * 1.175 He that was thine Antisignanus in sorrow, expects thou shoul∣dest follow his Colours. There is no fear of suffering and dying with this Phocion of Eternity, who for his Martyrs hath Comforrs in, * 1.176 and Crowns after torments. This, this held up Pri∣mitive Saints, even to generous contempt of Death. Saint Jerome reports, that Hylarion be∣ing to die, with eyes fixed on heaven, thus spake, My soul, go forth of thy prison the body; * 1.177 what fearest thou? where∣in doubtest thou? Thou hast served Christ almost 70 years, and dost thou now fear to dis?

I know it is a great work to obtain this Con∣quest, * 1.178 to bring a Bajazet of mortal pride in∣to the Cage of Self-denyall: yet the Scholar of Christ must be this Tamberlaint, and con this Part exactly. * 1.179 Christians, who excell Philosophers in their Wages, must also go beyond them in their Work. And if (O holy Soul) thou retreatest, and darest not enter the lists, 'tis a sign thou art unsatisfi∣ed of thy duty, and settest light by thy birth∣right, * 1.180 which is no better evidenced to thee, then by Afflictions, the badg of Legitimation. Con∣sider therefore that whatever trouble befalls thee,

is to file off thy pollution, to give thy Vertue a transparency, and to make thee more like him who is far above the Powers and Principalities of this vain World, and its dulling and dangerous ••nvie. Bid therefore defiance to all that would either court or compell thee to resigne Faith, Hope, Charity, Patience, Perseverance, or any other piece of thy holy Armour, to diffidence, and impsous despair. Consider, every thing in this world shall have end; and then (if not be∣fore) thy frailties and thine enemies injuries shall determine; and till then, * 1.181 bear them man∣fully: For though sorrow be in the night of this life, yet in the Morning of Eternity joy shall be to those sons of the morning, on whom Christ the Sun of Righteousnesse ariseth, for whom he is a Ransome, and to whom he will be a glo∣rious Benefactor. The consideration hereof makes a good mans Departure hence more com∣fortable, then can be the puissantst Nimrod's: For though Saladine the great Conqueror of Asia, * 1.182 carries no∣thing with him to his grave, of all his Power and Wealth, but his winding sheet; yet doth a holy soul expire, with assurance that he hath a building of God, not made with hands, but eternall in the heavens.

Indeed, corporal death, as an avoydance of e∣vils, and a safe port to a tempe∣stuous life, * 1.183 is accounted a great accommodation to man, and ma∣ny have wished for it, that they might unbend the bow of Na∣ture,

which by long girting growes feeble; but these little dream'd of that judgement succeeding it, which all men must expect, and which will make the greatest Foelix tremble: From the dread of that the holy soul is freed; his Advocate is his Judg; the Accuser of impenitents (Christs precious blood,) is his Evidence for Mercy. He that hath the blood of this Lamb of God for his Laver, cannot but be clean; for it purgeth from all sin: And he that by faith overcometh the world, ought not to fear the fear of men, but to stay himself in ex∣pectation of that Livery of Lustre, which Christ hath promised to those whose names are in the Book of Life, * 1.184 and whom he will publikely avow his, before the Father and the holy Angels. To these death is sweet: Why sweet? it is their rest from labors, it is their incoate Jubilee, it is their pass by the first guard which obstructs their access to Christ, whom to love is their grace, and with whom to live their glory; it is their Remove from a Valley of Tears to a Mount of Triumph; from a tedious Service into an absolute Freedom, from Sorrowes, to Joyes; from wants, to Plenty; from Pains to Pleasures; from Decay to Confistence. This is the portion of Gods children; this is the Canaan for Israelites; this the Kingdom prepared; this, the Top and Top-Gallant of a Christians Faith and Hope; on this his eye of Faith is fixed; with this his hand of Love is joyned; and after this his foot of Perseverance speeds, refusing all discou∣ragements with that confidence, Heaven makes a∣mends for all.

This I am sure, transcends the utmost bounds of Mortal largess, the greatest Mirror of man∣hood,

the likest unlimited Presidents of Sove∣raignety, can but give Rewards and Honours impermanent as themselves are; these sons of Change cannot draw what lot they please, and entail the Crowne of Glory on whom they most favour. The greatest indulgence Legal Right and general Obedience expresseth to Temporal Monarchs, is but that they declare the Heir to their petty Dominions. Internal Ver∣tues are not ex traduce, nor are External Advan∣tages ever entailed to our imperfect Bequests, God onely can speak that Peace which is melo∣dy to a holy ear: He can call the soul that is ready to sink, as he did Peter on the water, * 1.185 Come to me; and it is a happy ear that heares his voice and followes it. There is no cause of fear when Obedience answers Divine. Com∣mands. God never suffers them to lose their la∣bour, who duly seek what their soul lacketh, and whom their soul delighteth in, Himselfe; nor, is any mans Exit so conspicuous and noble as his whose death hath hope, and whose renewed life is Glory and Eternity; for though all rest from their Labours when their bodies are inhu∣mated, * 1.186 yet are not all blessed, because works of Comfort follow only those who dye recti in cu∣ria Coelesti, in amity with the Churches Prince, and the Believers Pilot Christ Jesus. * 1.187 I will ne∣ver envy the Prodigal's one fatted Calf, when I may have all my Faith dare beg, and my Father will give; since my Saviour assures me, it is but ask and have, I will ask, but not, I trust, amiss. For Wisdom, to know how to live exactly in

doubtfull times: Patience, whereby to under∣go mischievous provocations: Grace, to man∣age what I have aright, and acceptance of what I doe, while I strive to do what I can, and am humbled that I can be no more serviceable to him, who deserves far above whatever creatures can think or doe.

FINIS.

Notes

• * 1.1

  Servitutis no∣men culpa me∣ruit, non Natu∣ra. S. Aug. de Civ. Dei l. 19. cap. 15.
• * 1.2

  Gen. 6.3.
• * 1.3

  Unum habuit filium sine pec∣cato, nullum si∣ne flagello. Zech. 13.7.
• * 1.4

  Heb. 2.10.
• * 1.5

  •• Pet. 2.22.
• * 1.6

  Ezek. 16.6.
• * 1.7

  Si quid in te artis est, ita compon•• domum meam. ut quicquid agam ab omnibus perspici possit: Velleius Paterculus l. 2. p. 28.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 X••nopn. Memorab. 4.
• * 1.9

  Satius est moribus Antiquorum prudentium vivere, quam corum tan∣tum linguâ & arte loqui. Auson. lib. 2. cap. 33.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Eccles. 1.9
• * 1.12

  Laertius in vi∣ta ejus, p. 98.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mare. Antoniu. lib. 2.
• * 1.14

  Lux quotidie interfecta re∣splendet, et tene∣brae pari vice decedendo suc∣cedunt, sidera defuncta rovt∣vescunt, Tom∣pora ubi siniun∣tur, incipiunt; fructus consu∣muntur et rede∣unt. Tertul. in apol. c. 48
• * 1.15

  Rom. 8.22.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Demetrius a∣pud Stobaeum, Ser. 254. p. 840
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plurarc. lib. de Tranquil, animi
• * 1.18

  Eccles. 2.11
• * 1.19

  Prov. 15.15.
• * 1.20

  1 Tim. 6.6
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philiscus ad Ciceronem a∣pud Dionem. lib. 38. p. 73.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Stob. ser. 254. p. 84••
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laertius in vi∣ta ejus. Stob. ser. 248
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plutarch.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theol. apud Stob. for. 248.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theologi Stob. Serm. 248.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isocrates.

  Talis est Sapientis anim••••, qualis Mundi status supra lunam, semper illic serenum est. Senec. Ep. 59.

  Platonica familiâ nihil novimus nisi festum, & laetum, & solenne, et superum, & coeleste. Apuleius in apolog.
• * 1.28

  Sapientis est semper de fortuna cogitare, et sibi nihil de side ejus promittere. Sen. benef. l. 4. c. 34.
• * 1.29

  Tu illum putas premi malis, u∣titur.
• * 1.30

  Non ex Ebore tantum Phidias sciebat facere simulachrum, &c. Sen. Ep. 85 Quamounque fortunam acci∣perit, aliquid ex illa memorabile efficiet. Ibid.
• * 1.31

  O flumen moris humani! S. Au∣gust. in confes.
• * 1.32

  Mali malorum Damonum & fictores, et sa∣aerdotes, 'et cul∣tores, Orat. 38.
• * 1.33

  Vale amicum Lumon.
• * 1.34

  Ad hoc corrigit Dcus, ut emen∣det, ad hoc e∣mendat, ut glo∣rifices.
• * 1.35

  Vix ullius gou∣tis, aetatis, ordi∣nis, hominem in∣veneris, cujus foelicitatem for∣tunae Metelli compares. l. 1. p. 18
• * 1.36

  Plut. l. 2. p. 29
• * 1.37

  lib. 1. p. 18
• * 1.38

  Cum Fortuna nimis contumaciter agit, qui accepto vulnere statim mi∣scr esse dissimilat, Sym. l. 1.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Demetrius Phaler.
• * 1.40

  Philemon a∣pud Stobaeum, ser. 254. p. 836
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem. Alexandrin. Strom. lib. 2.

  Bonus, etiamsi serviat, liber est; malus, etiamsi regnet, servus est tot dominorum quam vitiorum, Prosp. sent. 52
• * 1.42

  Si quis quòd patriâ caream, ••••òd conjuge, domo, liberis, bonísque omnibus orbatua sim, aliquid mcorum me perdidisse, ideo{que} me contristari opportere dicunt, ii neque fortuna quid sit sciunt, neque rectè de Philose∣phia sentiunt. Patientiam me∣cum & Philosophiam fero, & alieno exoneratus, nullius jam praeterquam mei solius curam gero. Guev. l. 1. c. 21
• * 1.43

  Major sum, et ad mojora genitus, quàm ut manci∣pium sim carnis meae. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Laert. in vita ejus, p. 389
• * 1.44

  Serm. 249
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. l. 59. p. 661
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. Orat. 2. de Fortit. & Vir∣tute Alex. magni.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laertius in vita Diogenis lib. 6. pag. 378.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plu••a••ch lib. de animi tran∣quil. pag. 474. Edit. Paris.
• * 1.49

  Viro sapienti omnem suam fe∣licitatem intra se esse repositam.
• * 1.50

  Quoniam te omnium Grace∣rum optimum arbitratur Sinite igitur me esse. inquit: hocion, quem ille autumnat, &c. Mag∣nus quidem Alexander, sed Phe∣cion major: qui cum peuper es∣set, tantum munus cum muneris autore contempserit. Sabellicus l. 2 Exemp. p. 24, 25.
• * 1.51

  Indubitato ar∣gumento, Rei∣publ. domi foris∣que continenter & sanctè ad∣ministrata.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Marc. An∣tonin. l. 5. c. 27.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iamblichus de virture, ad Sopatrum.

  Malae secundaeque res, opes, non ingenium mihi mutabunt. Salust. Orat.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Chrysostomus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. in Dem.
• * 1.53

  Phil. 4.11
• * 1.54

  Prov. 23.5
• * 1.55

  Pro. 31.30.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  Ezek. 2. last.
• * 1.58

  Avaritiae po∣tentiorum sub∣jectiubique in∣feriores sunt, quo quisque in∣firmior, co prae∣dae patet; minor apud illos esca majoris est. Beat. Ambros. Hexam. 5.
• * 1.59

  Alber. cogna∣tus in Com. in l. 1. Tom 2. Lu∣ciani.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. l. ••5. p. 557. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plu∣tarch. lib. animi tranq. p 475.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Di∣on. l. 72. p. 823
• * 1.62

  Amor forma rationis oblivio est, & insania proximus. S. Hyeron. l. 1. Adv. Jovinian.
• * 1.63

  Cuncta mortalium incerta, quantoque plu•• (ipse Imperator) adoptus foret, tunto se magis in Lubrico esse. Ti∣berius apud. Tacit. l. 1.
• * 1.64

  Solet fatigari fortuna, solet postea quam ni∣mium indulsit, in fine deficere. Quintil. Declam. 271.
• * 1.65

  V••rquiuon im∣meritō cx ma∣xima parte Deo fimilis est puta∣tus; &c. Eutro. l. 7. p. 576. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. l. 44. p. 235.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dion. l. 42. p. 188.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dion. l. 66. p. 743. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Di∣on. l. 58. p. 628.
• * 1.68

  Nemo in ea civitate majoribus est odiis exercitus, quadragies sexies re∣us causam dixit, estque semper abso∣lutus, &c. Sabellicus Exemplor. T. 4. l. 1. p. 19. Edit. Basileae.
• * 1.69

  Servavit Capi∣tolium M. Man∣lius saepius in a∣cie stetit pro pa∣triā strenueque démicavit, &c. Sabellicus l. 4. c. 3. Tom. 4. Edit. Basileae.
• * 1.70

  Filesacus Sele∣ctor. l. 2. c. 9.
• * 1.71

  Mortale est omnium mortalium bonum, de his loquitur bonis, ad quae concurritur; nam illud verum bonum non moritur, certum est, sem∣piternumque, sapientiact virtus hoc u••um con∣tingit immortale mortalibus. Senec. Ep. 98
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 112.6. Prov. 10.7.
• * 1.73

  Ex mediocrita∣te fortuna pau∣ciora esse peri∣cula. Tacit. Annal. 14.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. c. 33.
• * 1.75

  Sabellicus Tom. 4. l. 2. c. 8. p. 37. Edit. Basiliae.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marc. Anton. l. 4.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philis∣cus ad Circeronem. Dion. l. 38. p. 76.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Epictetus l. 2. c. 6. de provid.
• * 1.79

  Cicuta Socratem magnum fecis, Ca∣toni gladium assertorem Libertatis extorque magnam partem detraxeris gloriae: Sonec. Ep. 13.
• * 1.80

  Fortis & corstans in optima ratione civis P. Popilius somper suit, tamen ejus in omni vita, nihil est ad laudem allustri∣us quam calamitas ipsa. Cicero pro Dom. ••ua. Et paulopost, M••telli clarum im∣perium in re militari fuit, Egregia censu∣ra, omnis vita plena gravitatis tamou hu∣jus viri laudom, ad sompiternam memori∣amacmpor is calamit as propagavit.
• * 1.81

  Vir nobilissimus, eloquentissimus, sanctis∣simus, meliore in omnia, ingenio animo∣que quam fortunâ usus; hic tamen à civibus cultro caesus est. Paterculus lib. 2. p. 28 Edit. Antwerp.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist, Ethic. l. 3. c. 7.
• * 1.83

  Debilem facito manu, Debilem pede, &c.
• * 1.84

  Non min•••• p••¦riculum ex magna famā quam ex mala. Tacit. annal. 3
• * 1.85

  Quid virtute dignum unquam re∣tribuit calumniosa interpretati•• malignorum? Nihil tam Sanctum quod non audeat tentare calumnia. Nicet. Tom. 1.
• * 1.86

  Improbi vel ta∣citis justorum moribus argu∣untur. In Psal. 118.
• * 1.87

  Praelatio alterius sine alterius con∣tumeliá non potest procedere, quia necelectio fine reprobatione. Ter∣cul. Apolog. 12.
• * 1.88

  Maximum erroris Argumentum quod ab ignara turba laudaretur.
• * 1.89

  Holinshed. p. 612.
• * 1.90

  Semper quidem vertutes sequi∣tur invidia, fe∣riuntque sum∣mos fulgura montes. S. Hie∣ron. Ep. 27. ad Eustochium.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dion l. 36. p. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. l. 75. p. 863. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion l. 75. p. 863. An major in co fuit doctrina à diis daiae co∣pia, an malitiae quâ perseque∣bantur illum ae∣mulicrudclitac. Tusc. l. 5.
• * 1.92

  Hist. Councel Trent. p. 298.
• * 1.93

  Sozom. l. 4. c. 9. Theod. l. 1. c. 30
• * 1.94

  Browns Addi∣tion to the An∣nals p. 326.
• * 1.95

  Browns Ann. Q. Eliz. p. 382
• * 1.96

  Sapienti maju•• periculum ab invidia, quam navigarti à tempestate, vel pralianti ab ho∣stibus.
• * 1.97

  Ad reprehendenda alia dicta & facta ardet omnibus animus. Salian. de Ord. Religios.
• * 1.98

  Secta Stoicorum licet apud impe∣ritos male audiret, tanquam nimis dura, nullam benigniorem, leniorem∣que esse, nullum amantiorem homi∣num. Senec. Clem. l. 2. c. 5.
• * 1.99

  History Counsel Trent. p. 55.
• * 1.100

  Scribere disposui si vitam tamen dominus dederit, & si vituperato∣res mei saltem fugientem me, & in∣clusum persequi desierint. In vita Malchi. Monachi.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenophon. Paedag. Nunquam Eminentia invi∣diâ carent, Vellcius lib 2.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dion. l. 38. p. 84.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epictetus.
• * 1.104

  1 Sam. 1.14.17.28.
• * 1.105

  Job 1.9, 10, 11
• * 1.106

  Matth. 1.19.12.24.
• * 1.107

  Luke 11.15.
• * 1.108

  Christianus si nullius criminis no men est, inep∣tum est; si nomi∣nis solius crimen est. Tertul. A∣polog. c. 2. Abolendo ru∣mori intentu•• falsos testes subornavit, qui id factian à Christianis cau∣sarentur, &c. Tacitus. Platina. Pag. 9.
• * 1.109

  Caelestine, Caelestine, ce∣de negotium supra vires.
• * 1.110

  Caelestine, ce∣de, si salvus esse cupis. Wolph. in Memor. ad Annum. 1294. Cent. 13. Sub nomine a∣terni spiritua∣lis{que} Evangelii, verum Christi Evangelium ob∣literare & an∣tiquare. Idem. eodem loco. Platina in vita Alex. Psal. 119.
• * 1.111

  Platina in Cae∣lestin. 1. p. 63.
• * 1.112

  Julianus clericus secundam quos∣dam, calidior caeteris persecutor, non vi neque tormentis primo; sed praemiis, honoribus, blanditiis, per∣suasionibus, majorem fere populi partem quam si atrocior fuisset, e∣licuit. Plat. in vita Damasi 1 p. 54.
• * 1.113

  Tantae venerationis fuit, ut reg∣nantes Haeretici, ignominiam suam putarent, si talem virum perseque∣rentur. Epist. 61. ad Pamma∣chium.
• * 1.114

  Ut quid enim de alterius hominis 〈◊〉〈◊〉 de m•••• ipsius judicio solicitus sum, cujus nec vituperio reprob••••, nec laude probatus inveniar. S. Bernardus de tripl. gloria.
• * 1.115

  Maximi Col∣lect. c. 10. & Stob. Tom. 2. c. 42.
• * 1.116

  Hoc tantum fine hominibus colen∣da esse studia, ut norint quo pa∣cto inter maliciosos & inutiles e∣luctari debeant: non enim alius est Doctrinae fructus, nifi ut vitam quis si••••eram & linguam occlu∣sam habeat. Gnev. l. 1. c. 39.
• * 1.117

  Miror prudentem virum ejus rei dolere damno, qua•••• formi∣ca, muscae, & culices, habent; et non latari illius possessione, quam soli Sancti, & Apostol•• meruerunt. In vita Anthonii, & apud Nicephor. l. 9. c. 17. Acts 20.35.
• * 1.118

  Josh. 15.62.
• * 1.119

  John 11.
• * 1.120

  Vers. 11.
• * 1.121

  Tama tranquil∣litatis fuit, ut vultū nunquam mutaverit moe∣rere vel gaudio.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.123

  Permitte ill•• ut homo sit; no∣que enim vel Philosophia vel imperium tollis affect••s.
• * 1.124

  Anno 1558. Holingsh. p. 1143. 1144.
• * 1.125

  An elegisti 〈◊〉〈◊〉 secundarum fortunarum so∣ciam, non ad∣versarum?
• * 1.126

  Nisi prohibe∣rent quatuor o∣culi. 〈◊〉〈◊〉 Van. Manden. disc. Moral. 7. in 6. Preceptum p. 838. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cicer. ad Philiscum. Dion. l. 38. p. 71, Maximum sa∣pientia & indi∣cium, & offici∣um, ut ipse ubi∣que parsit, idem que sit. Seneca.
• * 1.127

  1 Cor. 11.32.
• * 1.128

  Psal. 17.14.
• * 1.129

  Euseb. l. 4.
• * 1.130

  Malus miles est qui Imperato∣rem gemens se∣quitur.
• * 1.131

  Foelix vita & beatitatis plena, semper ac verè vitalis & in numinis comi∣tatu, perpetuo boni participes. Sabellicus Ex∣emplo. l. 1. c. 6 Tom. 4. Jude ver. 14 Memento Phi∣lippe, te esse mortalem.
• * 1.132

  Gen. 22.2.
• * 1.133

  Gen. 22.13.
• * 1.134

  Exod. 33.11.
• * 1.135

  ver. 28.
• * 1.136

  Exod. 4.25.
• * 1.137

  Numb. 12.1.
• * 1.138

  Numb. 27.12, 14
• * 1.139

  1 Sam. 30.
• * 1.140

  Heb. 11.38.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dion lib. 65. p. 734.
• * 1.142

  Quid inter reges Jofiâ sanctius? Ae∣gyptio mucrone interfectus est. Quid Petro, quid Paulo sublimius? Nero∣nionum gladium eruentarunt. Et ut de hominibus taceam, Dei Filius susti∣nuit ignominiam cruck. Et tu put•••• beatos qui falicitate istius seculi & di∣liciis fruuntur? Magna ira est quand•• peccantibus non irascitur Deus. Ep. 33. ad Ca∣strutium.
• * 1.143

  Perdam te, ne perdas me. Aurum de∣ponere incipientium est, non perfectorum: fecit hoc Crates, Thebanus, fecit An∣tistenes. Scipsum offerre Deo proprie Christianorum est, & Apostolerum. S. Hyeron. Ep. 28. ad Lucinium.
• * 1.144

  Isa. 58.5
• * 1.145

  Isa. 1.12.
• * 1.146

  Job 42.6.
• * 1.147

  Gen. 32.10.
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Basilius.
• * 1.151

  Gal. 6.14.
• * 1.152

  Falix necessitas quae in meliora compellit, S. Aug. ep. 45.
• * 1.153

  Job 13.15.
• * 1.154

  Matth. 16.26.
• * 1.155

  Tristis corde propter multitu∣dinem afflicti∣onum suarum. Rab. David in lib. Radicum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.156

  Verus bo••••o ve∣re doluit. Gloss. Lyrae.
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  Verbum mentis et intellectus. Pagn. in verbo.
• * 1.159

  O beatum mortem, unde vita nostra nata est! O falicem stultitiam, quae nostram p••perit sapientiam.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a word neere of kin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prophanari, or violari. John 19.34.
• * 1.161

  Cant. 1.3.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simul affectum & acceptatio∣nem includit, Pagn. in verbo
• * 1.163

  Home rarus, home singularis, home ex∣tra omnium hominum numcrum, & solus talis in hoc mundo. Corn. Mussus in concione de Pass. hab••u Romae in Palatio.
• * 1.164

  O opus absqu•• exemplo, O gra∣tia sine merito, O amor sine mensura! Cor∣nel. Mussus E∣pis. Bitont. in Ser. de Passione Luke 2.
• * 1.165

  Mat 2.7.45.
• * 1.166

  John 19.15
• * 1.167

  Matth. 27.51, 52, 53.
• * 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marcus An∣ton. ad Silenum.
• * 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Nissen. de relig. Christian. Profes.
• * 1.170

  Percussorem Episcopum ille con∣demnat, qui dorsum suum posuis ad flagella, & maledicius non remale∣dicit. S. Hieron. Epist. 83. ad O∣ceanum.
• * 1.171

  Non erga qui propter iniquitatem, et propter Christianae unitatis impi∣am divisionem; sed qui propter ju∣stitiam persecutionem patiuntur, ••bi Martyres veri suns. S. Aug. Ep. 50. ad Bonifac. Countem.
• * 1.172

  Ann. 33. Q. E∣liz. Acts 7. last.
• * 1.173

  Matth. 26.58.
• * 1.174

  1 Cor. 11.25.
• * 1.175

  Hos. 2.15. Achor vallis turbationis. Gloss.
• * 1.176

  Nolitimere mo∣ri cum Phocione.
• * 1.177

  Egredere, quid times? egredere a∣nima mea, quid dubitas? Septua∣ginta prepe aunis servisti Christo, et mortem times? In vita Hylar.
• * 1.178

  Turkish Hist. p. 220.
• * 1.179

  Plus debet Christi Discipulus praestare quam mundi Philosophus. S. Hieron. E∣pist. 26. ad Pammachum.
• * 1.180

  Heb. 11.8
• * 1.181

  Breve putabe malum quod fi∣nis melior sub∣sequetar. S. Hi∣eron. ep. 25. ad Blesillam.
• * 1.182

  Es Saladinus Asia Dominator ex tante Regno tantisque opibus nibil aliud secum fert. Wolph. in Me∣mor. ad ann. 1192.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suidas in yerbo.
• * 1.184

  Rev. 3.5.
• * 1.185

  Matth. 14.29.
• * 1.186

  Rev. 14.13.
• * 1.187

  Luk. 1.23, 31.