Meditations Upon the Misery of Mankind 2

The vanity of the Nature of man.

FIrst to speak of mā in his original; The most noble of them, yea if he be the so • ne of an Emperor, doth rece • ue his form between the two basest excremēts of Nature, & there he is nourished for time with the most impure blood of all. He is there subject to be bruised by the least fall of his mother, or sti ••… d by the savor, which proceeds from an extinguish • d Lamp; his birth is shame ••• , in so much that womē bl ••• to be publicly seen 〈◊〉 childbed. It is also reputed an honor to kill a man, & therefore Duells add to one much reputation; because as it is 〈◊〉 shame for a man to be borne into this world; so it is an honor to send him out of it. A manifest proof that the life of man is evil, since that it is so great a dishonor to beget it, and a greater glory to destroy it; seeing that also he doth begin his life with sorrow, and being borne immovable, tumbleth into his own filth; whereas other living creatures, are no sooner out of the womb, but they fall on their feet, and are ready to go, nor out of the shel, but they run for meat. He again is borne unto such necessity, that he is compelled to gain his own living with the sweat of his brows, whereas other living creatures do find all things ready prepared for thē, man only hath need of habiliments: for he which is the most noble in the world, is ashamed to show his nakedness, & therefore hideth himself under the spoils of other Creatures. He is subject to more maladies, then all the Beasts together; to which the obscurest fogs or evening dew do no hurt. They never bleed at the nose, although they go always declining toward the earth; They are ignorant what the Catarre, Calcul, & diverse sorts of Agues, mean: Man only is capable to discern these differences, and to feel their effects. For if there be any beasts which are more afflicted with diseases, they are such that live limited within the precinct of some house, & so receive it by Cōtagion.

But some will object, that man hath reason above the beasts, which is indeed the reason of his torment, in winning him to practice dangerous, & pernicious designs: to be subtle in contentions, to wind himself into other men's affairs, & being once satisfied, to stir up an artificial appetite, and a desire to drink without thirst. I am ignorant what the reason is, but we are much more sensible of ill then good, and that griefs do more disturb us, then pleasures can content us. Scarce can we think of an absolute health, but some torment or other doth presently possess us, as the Toothach, or pain in the fingers end One drop of Gall will distaste a whole vessel of Sweetes: How much then of happy fortunes is required, to digest one affliction?

The vanity of man in his Actions.

MAn being borne so poor, and base into this world, how many years steal from him before he receive ability to conduct himself? How long, and laborious is his instruction? What time is consumed, while he trembleth under Masters, for to gain unprofitable words and some little superficial knowledge? Also who doth not discern in this part of his age, an untoward perversitie, a contradicting humor, and in one Infant spirit, all the vices of man, as buds, and grains of some future infelicity? The only mean to appease children, is to correct someone before them. If any do but touch one of their toys, they overturn all the rest for despite. The love and respect which they give to there poppets are eminent seeds of Idolatry. Such are the infants, that are begotten of the best of mē: a grain of corn well used in growing produceth straw, a mā circumcised begetteth an Infant vncircūcised. Therefore you may know by the perversity of your childrē, the image of your corruption.

After man's infancy followeth his youth, which is an unbridled humor; a violent heat, that provoketh him to undertake things unfit that leadeth him into all dangers, and that induceth him to reject all instructions. O how many men do wander in this way? How many persons in this age are corrupted with too much pleasure, lulling themselves a sleep in the lap of such, that seek to strangle them? O traitresse Delilah, which seekest by thy enticing flatteries to deliver us to an enemy far worse thē the Philistines, which is the Devil himself! Such pleasures are like unto guilded pills; which under their external beauty include bitterness. They are also like unto fresh Rivers, that end their course in the sea, loosing their sweet relish in an Ocean of saltnes. True zeal cannot flourish under so nice and delicate a government; nor cā the perfect knowledge of God, (which is a celestial gift) be subjected to the belly, it cannot remain amongst swine that habitatiō is only agreeable to the Devil; who b •… the permissiō of Jesus Christ having entered into a hear • of swine, compelled them to run headlong unto thei • own ruin, and who (as it i • recorded in the holy writ nourisheth prodigal childr •• with the husks of pleasure instead of their parents brea •• ▪

This heat being somwha • allayed by age, and man no • come to his maturity, behold other vanities, which a • tend on him, although no altogether so violently scho • ching; yet more opinionated, & troublesome. For the comes irremoueable care domestic troubles, the knowledge of husbandry, contentions in law, and the labor of painful Mechanique Arts, all to the end, that he may gain somewhat for his children, who sucking from him all that he hath it may be, is only requited with ingratitude, & reproach. These infelicities are the occasion, that man is always wearied with the things present, desiring only things to come, & continually endeavoring to catch at sonewhat that is already escaped; whereas if by chance they obtain it, it dissolveth to nothing, as it is in their hands, or if they enjoy it, it yields no contentment, nor doth any way appease their fear, or satisfy their desire. This evil • hath many inconveniences.

There are many men, which will hazard their life to win a little money, that is to loose their being, for to gain the means to be which miss the end, to obtain the accessories: As he which selleth his sword to buy a sheath: or his horse to have some provender: and to gain worldly pelf, not to serve his occasions, but rather for himself to serve it; to have riches as one hath a fever, which doth more often possess the grieved then the grieved it. To be like unto a greedy dog, which lying upon hay, and not eating it himself, will snarl when any other cometh near unto it. O miserable people, that live poorly to dy rich! that are most covetous in their declining age, which is to provide for a tedious journey, when it is even finished! But a man that feareth God, for to avoid so great an inconvenience, will consider in himself, what is the worth, and estimation of such dross; and will conceit, that the Devil is the only giver of these things, & and seducer of minds from true piety, and the divine knowledge of the Almighty, who showeth us what estimation we should have of riches, in giving largely to the wicked, within whose breasts it doth fall, as a purse into a stinking privy. Jesus Christ doth give us an example, what repute is to be held of it, in committing his purse to Judas, when as he gave his holy spirit to his faithful Apostles. And if he had thought wealth to have been the true felicity, no questiō he would have gathered it more abundantly: but he had not so much where to lay his head on. He hath willed us to honor poverty by his example. And the great King of the world will despise all things, that shall entice us to affect the contrary. A little wealth will suffice us to live well, and less to die happily: godliness with contentment is a great gain; we are come naked into the world, & naked shall we go out: peaceable poverty is much better then troublesome riches. But mā is so foolish, that he had rather draw water out of a great disturbed river, with difficulty and peril, then frō a little clear brook with facility and ease; had rather take a great mass of gold with torment, and danger; then a little with peace and security; and in fine, he will be nothing the more satisfied. Moreover he often̄ thinketh that to be lost, which was never gained by him: this kind of avarice is always linked with envy. If peradventure a mā lose his worldly fortunes (according unto that which Salomō saith that Riches taketh her to her wings) it doth sometimes distract human sense, for to ransack a covetous person, is to flea his skin frō his body, to take from him his riches, is to deprive him of his heart, since that such do wholly devote both heart and affection to their wealth. The faithful considering these things, will say with the wise man, that This is also a vanity & affliction of spirit.

Like to this former vanity, is that of those, which aspire to honor, & greatness, with an extreme desire. Amōgst that multitude of people, which press themselves in mounting up, those that follow, endeavor to march vpō them, which go before: and at length three partes of them, being driven to stay behind, swell with envy, and grief at the rest; when as those that have attained to the height of honor, draw up after thē their scaling ladders, fearing that otherwise, some by aspiring might parallel their worth. But oftentimes when they have possessed thenselves with these dignities, they are like unto Apes which having once climbed to the top of a tree, or house, do sit and make ill favored faces at passengers, & retain the people to gaze at their moppes: For then ordinarily their weakness doth increase, and their vices grow eminēt; in so much that they find more care, and fear in that state of greatness, then whē they were most mean. The highest boughs are most shaken by the wind, and the points of steeples most beat̄ by storms, & lightening. A man hath least mind to sleep in beds of silk embrodered with gold. The greatest fear of poisoning is at Tables furnished with variety of delicate dishes. Whereas on the contrary, it hath not been heard, that any hath received hurt out of wood̄ cups. After an innocent travel, sleep seemeth pleasing in a bed of straw. This is also a vanity, and affliction of Spirit.

Above all that vanity, which corruption doth continually attend, there doth appear in Princes Courtes a certain noble captivity; where under the color of greatness, is the highest servitude, & those gilded chains, that fetter men's minds. He which will live here, must always be masked, & prepared in one hour, to cōvert him self into twenty several shapes, to entertain many servants, but no friends. There innocence is accounted mere simplicity, and to affirm anything, is to disprove the same. There are two sorts of people in Court, which hate one the other, each knowing of it, notwithstanding there is always an emulation between them, which should first attempt any point of honor, to do the other service; and be the last that should end it. But such ridiculous complements, are like unto Antike actions. Envy which doth supplant, and deceive his neighbor, or that doth snarl in secret, is there perpetually, and to appease it there is no way but by misery. Vices & degenerate actions are esteemed amongst Courtiers, as precepts, and part of their composition. Not to be corrupted by them, there requireth more faith then a grain of Mustard seed. As Crowes build their nests in the highest boughs, so doth the Devil amongst the highest of men, where spreading his wings, he clocketh for his little ones, which are his vices; because there they remain, more exposed to the sight, and never appear but with authority. There also shall you see Cavalieroes, which out of their gallant disposition will kill one the other upon the interpretation of a word; a manifest confession, that their life is not much worth, which will sell it so good cheap. Notwithstanding these kind of men that are in such occasions so valiant, do fly away, when they shall suffer anything fo • God's cause. Surely many such are required to make one good Martyr for the holy Gospel. O how ill do they understand the precepts of honor! This is also an unhappy life, & extreme vanity.

To this also there is linked the vanity of another sex. For the most part of womē are vain, not only out of weakness, & example: but also by express profession. All their study is howe to establish vanity, and about this they have great strife, and emulatiō. For amongst those worldly lusters, you shall see women corrupted with delicacies, subjecting thenselves to fashions, and aspects of others, loosing the use of their feet, by pleasing their fancy with too much neatnes, employing the fourth part of their life, in attiring themselves: wearing hair bought out of Tyre-women's shoppes, painting their faces, Idolatrizing their own bodies, yet nevertheless crucifying thē with a just punishment, ignorant of all things, yet studying to speak well, viewing thenselves in a looking glass a thousand times in a day, & calling consultations upon: particular hair. Poor creatures, who in altring the color of their hair, & adding somewhat to their height, by extraordinary shoes, would disprove the saying o • Christ, & that he understood little, when he sought to verify, that man could not mak • one hair white or black, no • add one cub it to his stature. Make but a collection of the time, that a curious woman doth spend through all her life in dressing her self, and you shall find, that it is more thē a fourth parte of her age: This curiosity hath some affinity with servitude. Who amongst them will apply so much time in doing good works? And how cometh it to pass, that those habits, which were givē unto mā for to hide his sin, are now converted into sin it self? What is the occasion, that that which God hath ordained to cover man's shame; serves now to set forth his glory? That that which was an argument of humility, is now become the matter of pride? There is nothing so contrary to the will, and glory of God, as that vain vanity. For a womā that hindereth the going of her own feet, by wearing such nice, and high pantoffles, how cā she fly away into a strange country for God's cause? A flesh that is so delicate, how can it endure to take rest, being imprisoned for the testimony of the divine Gospel? A woman which by reason of her painting cannot tolerate the heat of the Sun, how can she then endure the fire for the sacred word of God? Observe our preparations to suffer afflictions, & pervse our apprētiship to Martyrdom; and in the end you will find that Solomon hath not seen such things in his time, and that The vanity of vanity, which he speaks of, is inferior to the vanity of this age.

But now behold another sort of vanity, which doth much vex and trouble man. A roaring, crying, & turbulent vanity, which is armed with stings, & covered with subtility: which employeth all the best part of man's life in petifogging strifes, and amongst the controversies of importunate process. Do but enter into some great Hall, or place of pleading, you will admire at the confused murmur, the corrupted discipline, the wearisome courses, and contentious humors, & will truly perceive that in carriage of all these things, there is no mention of God, unless perchance inswearing. And that there in the mean time, while that two persons do consume their estates, to gain a process, cometh a third & beguileth thē both of the prey, and oftentimes their charge in following, surmounts the principal. O how many mē do live by the loss of others? How many would fast without riches, if all those that endeavor to consume one the other, should but enter into familiarity & friendship? I do think that God doth perceive this confused & murmuring multitude, in the same fashion, as we do see a little hillock full of Ants, running together pell mell, without order, or reason.

This is also a great vanity and affliction of Spirit.

Some one it may be knowing these things to be true, will say nevertheless, that there is in human life some honest study, some laudable knowledge, and many civil, and religious virtues, which cannot be comprised under vanity, but deserve to be much esteemed. In this opinion doth principally appear the vanity of man's spirit: for if the best of human actions be but vain, how much more is vanity it self? Let us first begin to examine studies and sciences.

In this our moderne time learning is only reputed to be the knowledge of languages: & those that are learned, do busy themselves to find out how the Romish womē did speak two thousand years since, how the ancient Romaines did apparel themselves, how people did then affect Comedies, & to refine some Latin or Greek words, that are now grown out of use by antiquity. This kind of course is to use a golden scepter for to take up dong, to employ the understanding, which ought to flourish in one, to some base occupation, & to make a feast of nothing, but sauce. For the knowledge of these things is only profitable to season, no way good to nourish. Also there are some, that when they have attained old age, do then search for words, when they should have the things. Many there are also, that begin to read grammar, whē they are come to use spectacles. They learn rules to speak eloquently in Latin, when they are barbarous in their own native language. So that their life is a continual incongruitie.

Philosophy and the sciēces have many things not only more high, but also harder: like unto pine aples in the highest parte of a pine tree, which many seeking to obtain, do fall in climbing for them, whereas others do break their teeth that strive to open them. Such is this learning, that as it indueth a man with much knowledge; so also it addeth unto him more care and trouble of mind. For Solomon saith, that he which doth augment his knowledge, doth but increase his sorrow. Ignorance is never without some commodity▪ and in conclusion, when we have gotten all the precepts of this knowledge, it extends it self not far, and is of small use: For man cannot by all his Philosophy attain to the perfect knowledge of a small fly, or gardē lettice, much less of his own composition. We desire to traverse our spirits through all things, but remain strangers to our selves. We will know much, and perform little. To speak more properly, our study is no labor, but rather an idle action, which doth torment us without any hope of advancement: Like unto the Squirrells, that run continually within turning Cages, thinking to get away, when as after all their pains taking, they still remain in the same place. We learn little with great pain, and that little doth scarcely amende our imperfections, but rather oftentimes adds more to them. One drop of wisdom, guided by the fear of God, is more worth then all human learning. For what doth it profit a Lawyer in taking pains to gain the process of another, if he himself be at variance with God? What commodity reapeth a Physician, to judge of another man's health, if he himself be not as yet resolu'd to feel the pulse of his own conscience? What good is it to any, that have learned the ancient histories, if they be ignorant of those things that pass in this time? Or to have learned by Astronomy the motions, and influences of heaven, if they know not the means how to come thither?

There be some, that undertake long tedious voyages, gaining many hosts, but few friends, promising to learn much in their journey, whē as oftentimes they return more foolish then thy went: and perchance having circuited the earth, do sorrowfully bequeath their body to it, for a conclusion to their perfected resolutions, as flies when they have passed many times round about the candle, at length enter into the flame. After they have seen so much land, there only requires a handful for to cover them. With this vanity are they justly afflicted, which make long voiages toward some Saint, for to desire that they may get children, when it may be at their return they find that some officious neighbor hath discharged them of that care. This is also a vanity and affliction of Spirit.

Perchance our civil virtues have some things that are of more consequence. But here out of this also doth bud another vanity, seeing that those virtues have no motion, but by vices. For choller gives an edge to valor, Cowardice doth make a man to be more circūspect, and wary. Ambitiō, Avarice, & Envy, are as stings to study, & Industry. The fear of an ill report in many womē is the cause of Chastity, many are sober out of a covetous humor, others for necessity; friendships are contracted, either for the desire of pleasures, or for the hope of profit, the first being no otherwise then a paltry brokery, nor the last thē a merchandise. Religiō it self doth often serve for a cloak to such covetous persons: for many follow Christ in the desert only to have bread, which is to subject their understanding to the belly, and the chief of virtues to the meanest of vices, but I know not which is worse, either to fly away from Christ, or to follow him for gain: to serve him for money, or to serve the Devil for nothing. Whether it doth seem most injurious and ignominious towards God, either to leave his Son Jesus Christ, or in following him, wrong fully to make him a vallet to our concupiscences. What can these virtues then be that march under the Pay of the Devil? Surely this is also a great vanity and manifest corruption.

Wherefore some (not perceiving anything in the world which is exempted out of this vanity, & that vices & impiety have infected all sorts of estates and conditions in human life) do think to wrest themselves out of it by cōfining their bodies to some desert, and condemning their mind to a perpetual care, where being secluded frō all company they live in continual silence, never speaking but with God and themselves. This solitary humor in many doth proceed from a brutish conceit, in others from a weak spirit incapable of human society, in others frō an ambition to be remarkable for some extraordinary profession, and in others out of discontent & envy, that they are wearied in swimming against the current of this worldly stream, and in having received all things still contrary to their desire; Notwithstāding I do not doubt but that there be some which do embrace this sort of solitary life to banish themselves from the vices of this world, & to serve God with more liberty. But such are much deceived who willing to forsake the world do return farther into it by other means, and are assaulted by worse temptations. For then passionate griefs, curious cogitatiōs, peevish Idleness, Hypochondriacall humors, despair, presumptiō, and self admiration do insensibly glide into mens spirits under the professiō of an extraordinary sāctity; all which do render the spirit discontēted of an insolent melancholy and presumptuous devotion, which oftentimes degenerateth into madness and want of sense. A solitary man in the extremity of his griefs and sadness hath nobody to comfort him, & comparing himself with none other but himself, hath this conceit, that he is some excellent thing. But then lustful desires do doubly burn within him. For mā is of this nature that he thinketh those things most beautiful which are farthest remote from him. So Saint Jerome being in the midst of a desert, & in his greatest abstinency doth confess that his mind was then amongst the dances & Ballads of young maids, and that he did burn with incontinency and desire. Besides the Devil following Jesus Christ in to the desert doth plainly show that he did judge that place most convenient for temptation. Then if the Son of God was assailed by the Devil in the desert, how scapeth an Hermit or secluded person that can never be exempted? Therefore the surest way for a man is to separate himself from the world, not with his feet, but with his affection, to expel it altogether from him, and his heart, fearing otherwise that departing frō this world, notwithstanding he carrieth it with him. For as it is possible to be worldly & vicious living far from the world: So is it possible to leave the world without flying into a desert, & to live alone in the midst of company: To be within a Court or Palace spectator of vanity and troubles, without participating of them: & in the midst of a babbling multitude, to talk only with him self, and to entertain his thoughts with God: And in the mean time to employ his endeavors to the edification of the Church, stretching out his hand to the Erroneous, for to reguide thē into the right way of Salvatiō, rather then to hide his Talēt in the earth, and to cut himself clean off frō the body, and all civil society, as an unprofitable member. So did the Apostles and those glorious lamps which have enlightened the Church of God, and which shine to this day amongst us they being dead. I know well that the opinion of Aristotle in the beginning of his Politics is true, that He which is of a solitary di ••• sition is either of a most divine, or very base spirit: because that he doth estrange himself from all society, either for that he hath virtues more then human, or that he is so contemptible and mean in respect of man, that he is unworthy to approach near him: But let him know which doth affect solitariness, because he doth surpass all men in understanding or virtue, that he ought to repel that humor, and to condescend by humility and meekness to the imperfections of others, laboring for the good of the Church or Commonwealth, either by word or work. For what are all those perfections anymore then shadows & obscure traces, of those perfections which are in Jesus Christ? Notwithstanding he took upon him our shape and conversed amongst men, that there by he might save them, and win souls to heaven. Therefore to conclude this point; If to fly from the world be a vanity, how much more to follow it? If vices and torments do harbor in the desert, how much more in presses and throngs of people? Truly if vanity be in every place, let us say that All is torment and affliction of Spirit.

But in the mean time that Man is busied about all these vain conceits while he is pushing • ime with his shoulder, endeavoring nothing all days of his life but to rise, & to go to bed: to apparel himself, & to make himself unready: to fill his belly, & to evacuat his stomach: Which is no more then a Circle of the self same importuning occupations: much like unto a Millers horse that always treads one compass: While he is thus busied with such occasions, behold old age stealingly arriveth, to which few do attain, and all desire. But if any do peradventure gain that time, they desire to have it prolong'd to the utmost. This age (being as grapes which have lost their juice, and as the sink of man's life) is without question the most unhappy for those men that are worldly: as on the contrary it is the most blessed for such as are godly. For worldly men in this age are doubly possessed with waywardness; their fear and distrust doth increase; their judgment waxeth weak, and begins to diminish: Wherefore we do wrongfully call a melancholy humor, wisdom; or a disability sobriety, because oldness leaveth not pleasure, but pleasure leaveth it. And therefore he doth undeservedly complain that the time & manners of men are changed into worse, while nothing is changed but himself. For in his youth all things pleased him, if they were never so bad; in his old age all things disliked him, if they were never so good; Like unto those which being in a ship think that the baukes move, when it is only themselves. It is also a vice incident to this age for to speak much, because they are no more able to perform anything; and that they think also thenselves most fit to propose precepts to youth, and to declare things of time long since. Like unto a declining state (as that of the Romaine Empire) where there are many talkers, but few valiant: & not much different from the aged time of the world, where are many curious disputers, but few of the true religion. In this age also doth increase the love of wealth, & earthly cares do summon new forces against man; he waxeth all gray, and everything in him beginneth thē to wither, only his vices excepted. That ancient man of whom the Apostle maketh often mentiō, being ready to dote, waxeth not old in wordly age, but then is he in his full vigor. He then fore-feareth approaching death, and holdeth his life like unto an Eele which slideth away. In the mean time he determineth of tedious designs, and heapeth up riches as if death stood a far off, and durst not appear: Thē man hath least fear to die when nothing of worth remaineth in him, but the very leese & dregs of life. Then doth he prepare himself least to gain the future bliss, when age forwarnes him, & every gray hair doth ordinarily advertise him: yea many times death takes for a gage one part or other of our body, as an arm, or eye, or leg to serve for an advertisement that he will very shortly fetch the rest. For old mē are affianced to the earth by a long use and habit: notwithstanding they are unwilling to go to it, whē nothing remaineth in them but evil. This is also a vanity and great grief of Spirit.

In conclusiō of all this unprofitable & wearisome travail, behold the approach of death, before they have learned to live, much less to die. The most part of thē being taken out of this world before they know to what end they entered in. They would willingly prolong the date of their life, but death admits no composition: for it hath feet of wool, but arms of Iron: it cometh insensibly, but having taken once hold it never looseth her prize. To this pace or step man cometh so slowly as possible he can: For if a ship should sink amongst the waves two hundred leagues from land, notwithstanding every passenger would strive to swim: not with an intent to save his life, but to repel death for some minutes, and to render nature her last inevitable tribute. Every mā trembleth at this passage, and laboreth to settle himself here. The sole memory of death, mournful funerals, and the reading of Inscriptions engraven on sepulchers, doth make the very hair to stare and stand on end, and strikes man with an horror and apprehensiō of it. Some represent death terrible to the aspect and deprived of flesh, others consider it with compassion mixte with dread. Some particular man which not long since was clad in silk and shined with Diamōds, is now assaulted with troupes of worms, and breathes forth intolerable sents, while that his heir doth laugh in secret, and enjoyeth the fruit of all his labor, which he himself never enjoyed. And never thelesse in this his very dust and corruption doth appear an ambition, and pride doth rest itself within his tomb. For then behold stately Sepulchers, ingraued stones that report some famous actions, and proud titles upon his tomb set out with false narrations, to the end that passengers by may say, Here lieth a goodly stone & a corrupted body, Surely this is a vanity of vanities, and one extreme vanity.

But all these are as Roses in respect of the Thorns which follow: for the vanity and travail of this temporal life is a happiness in regard of the torments of eternal death which doth swallow the most part of men. It is a large way which leadeth to perdition, and few do find the way of salvation. Death cometh here to leuy souls for hell, and doth enroule great and small, learned and ignorant; rich and poor; yea many which are esteemed holy, and live covered under the cloak of hypocrisy, to the end that they might go to hell with the less noise, and not be stayed by the way. This Hel is a place of flames, and yet there is perpetual darkness, where souls do wax old and yet never die; and where they live continually to dy; where they burn without consuming; where they mourn without compassion, are afflicted without repentance, where torment is without end, and past imagination. There the unhappy rich man, which refused to give poor Lazarus a crume of bread, doth now beg of him a drop of water, although whole rivers be not sufficient to extinguish his heat. What if the Roddes that God doth punish his Infants withal, do sometimes make them almost despair, and even curse the day of their nativity, as Job and Jeremiah did? What are those afflictions that he doth oppress his adversary withal? It is a horrible thing (saith the Apostle) to fall into the hands of the living God. For because he saith in his anger, as it is written in the 32 Chapter of Deuteronomy, I have lifted my hand toward heaven, and said, I am the everliving God; If I whet my glittering sword, and mine hand take hold on judgment, I will execute vengeance on mine enemies, and will reward them that hate me. Praised be God which hath delivered us, and drawn us from that burning furnace of hell by his son Jesus Christ, who (as S ^t . Paul saith to the Galatians) was reviled for our sakes: and hath called us out of perpetual darkness to his marvelous light. 1. Pet. 2. 9. Is it possible for us to be ignorant what that torment is, and not know how much he hath suffered for to retain us in fear, and to make us know the greatness of the grace of God, & the excellency of our redēptiō in Jesus Christ his son, who is also God eternally blessed?

This whole precedent discourse hath led us through all ages, and through all the most ordinary conditions of human life, yet in this voyage we have known nothing but vanity and torment of Spirit. And it hath chiefly appeared, when we have cast our eyes vpō the divine providence of God; which doth from the highest heavens view all the actions of man, not as an idle spectator, but as a wise conductor and just judge. And there frō above he laughs at the designs of great men, and frustrateth their enterprises, destroyeth their tongues and spirits of Babylonian builders, ruineth their greatness, & breaketh their Scepters into shiuers; teaching man that he is nothing but dust, and his wisdom but mere blindness; To the ende that he may learn to contemn the world, and transport his hopes from earth to heavē, and that having seen some beams of this terrestrial splendor, which vanisheth as lightning, he doth say with S ^t . Peter. It is good that we be here, let us make our selves here Tabernacles. Happy is that man which having well known the vanity of this world doth retire himself towards God: that he being in a sure haven a far off, & that being under his shadow as under a sure covered place may contemplate the ruin of the wicked, the instability of their designs, the folly of their hopes, & the effects of the judgment of God. Therevpon the Prophet David in the 92 Psalm saith also O Lord how glorious are thy works, and thy thoughts are very deep.! An unwise man knoweth it not, and a fool doth not understand this. When the wicked grow as the grass, and all the workers of wickedness do flourish, then they shall be destroyed forever. It behooveth us here to note carefully that this Psalm is entitled A song for the Sabbath day. For by it he doth advertise us that this meditation requireth a quiet and resting spirit which being restrained from the press of human actions doth range it self into the house of God, according to that which he saith in the 73 Psalm, where he doth confess that the prosperity of wicked men hath offended him, and that he could hardly digest it, until that he had entered into the sanctuary of the Almighty, and considered the end of such men. For to understand what the true happiness is, and to vnmaske himself to the immaginary felicity of this world, it is not necessary to go to Philosophical schools, or to build his resolutions upon the opinion of the vulgar, but to enter into the holy house of God, and there learn what the difference is between the riches, which he scattereth upon this great multitude, and that which he reserveth for his little ons, what the uncertainty of this worldly prosperity is in respect of the certainty of God's promises. But with what insensible chains doth Satan lead men into perdition? How doth he triumph over those which triumph in this world? Howe they that think themselves most sure are upon the point of their ruin & perpetual destructiō?

Furthermore he doth consider how vain the glory of man is, in that someone doth boast of his particular strength wherein it is impossible for him ever to equal a Bul: some other do glory in their beauty, when as it is only a superficial color, which covereth the blood, bones, and brains, hiddeous things to see; Jt is also a thing that age & many maladies have power to deform. Some other doth glory of his honor, and greatness, when indeed he is possessed in this state with most trouble & fear, & less liberty; besides he is moūted so high, that he cannot fall but with breaking of his own neck. Some other doth glory to be more drūk thē his cōpaniōs; but if his belly be greater in capacity then other mens, notwithstanding it will never exceed a barrel. This is also a vanity with a like peruersity.

Those former things are general; for vanities & miseries are common to all men, since that sin hath subjected mankind to them: But notwithstanding there are some more then other, which are made examples of extreme misery. As poor beggars, which are constrained through necessity to lie vpō the bare pavement; as gallie slaves; and as those miserable wretches which are made mercenaries. The hundredth parte of human kind doth imperiously and impiouslie torment the rest; and those that are feeble & mean serve as prays to the mighty. Amōgst the Turks & Pagans which possess three parts of the world, men are bought and sold in the same fashion, as horses in a fair. For the buyer marketh their sight, maketh thē show their teeth, and feeleth the sinews of their Arms and legs. Great Princes keep Millions of chained slaves for to labor in making of sugar, in working of Mines, to serve in Gallies at sea, & to perform such kind of servility, that death is more tolerable to them then this kind of life. There are certain people which have for the space of six months continual night, who live in Cavernes, and in the extremity of the extremist degree of coldness have no heat to comfort them but only cruelty: Others there are on the contrary, who live among Samdes continually scorched by the Sun, a Country barren in fruits, & fertile in Serpents, and Lions. Our clymat in respect of such intemperature is as the garden of Nature, where God hath planted most wealth and riches; but where he hath reaped least fruit of graceful actions. And where these natural blessings are so ill husbandred, that amongst all that abundance there is nothing to be seen but misery and poverty.

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

NOW that we have formerly and superficiallie represented as with a Coale the vanity & misery of our nature, & the actions of mā, let us now examine his thoughts. David in the 94. Psalm saith, The Lord knoweth the thoughts of man that they are vanity. For if any could but make a true collection of his thoughts which have only passed through his brain in one day: the confused multitude and variety of them, being all very foolish, would astonish him: The diverse fictions and strange Idea's that painters conceit in respect of these are nothing. For some man (when he hath settled himself in his study, or some place where he thinketh to have his spirit busied about the most serious affairs) doth then begin to count the quarrees of his window, or, as the Emperor Domitian, to pursue little flies both with eye & hand. Some one again perceiving himself destitute of company, and being very pensive, doeth advise with himself what he would do if he were a King: or if that he had a million of crowns how he would spend thē: or thinking of his own domestic affairs, doth thread a chain of tedious hopes, & by degrees becometh very rich in his discourse, at the conclusion of which he frustrateth all that imagination, and returning to the consideration of his present poverty, he moderateth his passions. Yea also during the time of Sermons & prayer (when God speaketh unto us, or we to him;) our minds are abstracted, & thinking of some other thing; Therefore if our best actions are infected with idle cogitations, how much more our unprofitable hours, and ill spent time?

These frivolous thoughts mixed with vain desire, and a like ignorance do labor the mind, and giveth it no repose: For man in his solitary thoughts doth ruminate the evils past; vexing himself with the things present and fore-fearing things to come, yea those things that shall never happen: he changeth his doubtful fear into certain miseries: Many being miserable out of a fear that they shall be miserable: & many diing out of a fear that they shall die. Every day hath sufficient affliction to torment us. For who can ever be in ease, if all the past and future evils do render themselves present to us; the first by our memory; and the last by our fear? This natural unrest is the cause that man loveth change; like unto one that is sick, who desireth continually to change his bed: yet notwithstanding finds himself more distēpered in the last then in the first, thinking no repose to be but in weariness. For he always carrieth his grief with him, & finds little ease in chāging of sides: yea (I dare say) if God had placed man betwixt good & evil to take his choice of either, and, as it were, to cut what he thought good out of whole clothe, his blindness is so great, that he would rather choose the worst: or if he did make choice of the best, his perversity is such, that he would quickly convert it into ill. If God send such no griefs, they will send themselves some. If their own griefs do not trouble thē, the happiness of others will torment them: and envy is more stinging then afflictiō.

From it also doth it proceed that men desire always they know not what themselves: they are greedy to desire, but weak to put in executiō: as a bird that doth covet to fly, but useth only one of her wings. Also men are distracted with contrary cogitations: One complaineth that his wife is dead: Another that she will not die. One mourneth for the loss of his children; another that he hath some that be very wicked. One disturbed with business praiseth domestic repose; and that opinion of Saul who did rather affect to live obscurely in the basest poverty, then to be exalted to the highest dignity: another being excluded frō public command doth notwithstanding break his own neck to attain it. Every thing doth seem to us beautiful, but that which we have, & nothing delighteth us but that which we cannot obtain. Nothing doeth so much rejoice us as the hurt of another man: If someone decay in fortune we smile, but it grieveth us to see him receive any honor.

Jn this vanity of thoughts and uncertainty of desires doth appear a great weakness of spirit. For our affections are swaied more by gestures, and external appearance, then by the thing it self. Like unto some spectators at a Tragedy, who notwithstanding that they know the Argumēt to be fabulous & nothing concerning thē: do weep out of compassion; when as they will not shed a tear for their own unfeigned griefs. Some there be also that hang themselves out of despair, which the selfsame hour would have run away from the thrust of a sword, because that this last kind of death cometh accompanied with horror and fear, whereas the former is so quickly dispatched, that the sight of it doth nothing amaze on. Opinions do more govern us then the things themselves, many do sometimes eat meat which they know not, and yet they find it pleasing to the taste: but after, whē someone hath told them what it is; their conceit will make them so sick at heart, that they will vomit it up again. Some others have more fear of a mouse, or of a hē, or of a Toad, thē of a sword: certainly such peevish weakness and fantastical actions do govern our imaginations.

Truly I know not how, but mē study to deceive thenselves. Some one will recite a tale for truth, which he knoweth to be most false; & that so often, & with so great an assurance that himself in fine doth believe it. A husband that knoweth his wife to be deformed, notwithstanding because she is painted and disguised, will begin to persuade himself that she is fair: and she her self will believe it, and think to be reputed so: How many be there which believe in a religiō because they will believe it? Which contest against their own sense? Which say among thenselves that Surely is absurd and not agreeable with the Scripture; I will have it thus, and will believe so. This is to have a constrained belief, not to have his will subjected to religion, but religion to his will.

The infirmity of man's judgment doth especially show it self in religion. For what he thinketh touching the service of God doth manifestly appear by his exterior actions. In matters of news we do sooner believe one that hath seen it, then the common report: But in matters of religion it is contrary; for most do follow the vulgar opinion: which is as much as to maintain that which is most absurd, and then to hide himself amongst the multitude. If someone hath a desire to put out money, he requireth for such as are both faithful and of ability, and will have good assurance for it: But in matters of conscience without farther enquiry he referreth himself and opinion to the Curate of the same place wherein he liveth. Observe many other things which follow, that any may easily perceive to be most ridiculous: as to clothe with silk and gold the images of men, while that a poor beggar goeth naked, which is the image of God: To put of the hat at the name of Jesus, and not to remove at the name of Christ. To wear a Cross hanging down upon the belly, while that the belly is a enemy to the crosses of Christ. In going to a bawdy house, or returning from some wicked fact, to say certain Pater nosters. To kneel down at the box which keepeth the Host, when it returneth empty from some sick body, as when it went full. To adore the Host passing by in a little box, and not to respect it in a mans body, which is come newly from receiving it. To make their Creator with words, and then presently to devour him with their teeth. To be insolent & deboshed on day before lēt, and the next day following to be very grave & sorrowful. To employ their blessed beads for to obtain remission of their sins. After the death of any great personag to clothe with black the Image of our Lady, to the end that she may participate of their griefs. To whip themselves in public for to content God, or to release a soul out of Purgatory. In honor of the Saints to burn candles in the midst of day. To conclude, man hath forged many strange things in his brain, & would have God to approve them. Nay he is come to that pass, that he doth assume to himself the distribution of offices in Paradise; making one protector of a Country, another a healer of some particular disease as if little Antes had power to dispose of affairs belonging to the Crown of France. this is also a vanity of vanities and an extreme imbecility of Judgment.

Our selves which have the true word of God for a rule to frame our actions by, are not exempted; & our folly and vanity doth mixe it self with the sole verity of God. For in our civil actions if we have need of counsel, we presently address our selves to some friends: But in matters of God's divine service we take counsel of our mind and concupiscences, which are our domestical enemies. If money be due to us from one, we had rather always have the money thē his promise; in celestial matters it is contrary. For the Holy Gospel is an obligatiō, by which God hath promised us salvation, and hath sealed it with the blood of his Son; but we had rather keep the obligatiō then receive the payment, which is due at the day of death, nay we do endeavor to prolong the date of it.

Some do record in the Emperor Honorious a great simplicity, & childish weakness, that having a Hen nominated by him Rome, which he did cherish, and so infinitely affect, that when one came unto him, said that his Rome was lost, he answered very sorrowfully, Alas! she was here but even now. But the other replying said, And please your Highness I speak not of a Hen, but of your city of Rome, which hath been surprised and sacked by Alaric Goth. The Emperor hearing this was somewhat comforted, thinking that loss to be more tolerable. Such is our simplicity we will not suffer one to touch our riches, but we will endure any to entice us to vice, to seduce us into error, & to poison our souls. Jt is a great folly to refuse a medicine because the Physician is not eloquent. Why do we not then make account & estimation of the preaching of the Gospel, if the preacher be not eloquent, seeing that the holy Gospel is the medicine of our souls? Is it not then an extreme brutishnes for some vicious person to misprize the Holy writ, because it is not adorned with flowers of Rhetoric? what is the reason then that the word of God doeth not please us, If it be not decked with flowers and composed with art, seeing that it is that sacred work & doctrine of our reconciliatiō with God? We do not receive willingly the correctiō of our parents, if it be not very mild. This is also a vanity, distaste, and childish Humour.

Touching our judgment which we have of others, either in esteeming or cōtemning them, it is most vain & ridiculously ignorant. For if there be a questiō about burdens, we account him most strong which can carry the heaviest; on the contrary about quarrels we esteem him the most valiant which cā bear nothing; attributing force and valor to weakness and impatience. Jn matters of Ornament we do not judge of the goodness of a sword by the beauty of a scabbard: nor of the mettle of a horse by the fairness of the Bridle and Saddle: why do we then measure our estimatiō of a man, either by his good or bad apparel? And if it be necessary that we salute one for the stuff of his clothes which he weareth, why do we not salute the same stuff in the shops? Why do we judge discreetly in the estimatiō of vain and trivial things, whē as in a matter of such importance, as of the estimatiō of man we are most void of reasō? So some do respect a Marchāt or Rent-gatherer, because he sūmeth up exactly his accoūts, when he liveth in such fashion that he cannot give an account to God. Some labor to till their Gardens and other grounds, and by it win much praise, when as themselves are barren and bring forth no fruit of good works.

We are as much vain & childish in our fears as in any other thing. For as little Infants do play with fire, & burn themselves, but fear when they see their father coming (masked with a frowning countenance) towards them: So men desiring to dally with pleasures because of their luster, at the length loose themselves amongst thē; yet notwithstanding they fear God their Father, whē he cometh to thē under the mask of afflictions or death. Also mā doth ingēder in himself either foolish or pernicious fears. Some one being jealous, that his wife doth affect others, ende voreth to espy & search out that which he feareth to find: & by this means angereth her, so that she seeketh to be revēged in such nature which he formerly suspected. Some other fearing to live without honor, cōmits such things that subjects his body to some cruel torment, and staineth the memory of him with perpetual infamy. Sōe other feareth the want of riches, but he shall want it, & die without it. Some again feareth he shall dy before marriage; but God will attend that time, and by wedlock will make him twice; miserable.

When I consider what human wisdom is, I find it agreeable to the Industry of Moles, which dig under ground with much dexterity but are blind when they come into the Sun. So we have much skill in earthly affairs, to sell, to covenant, and to supplant any one; But take one of these men which is most subtle in these things, and bring him to the brightness and light of the holy Gospel, and there he is altogether blind, and of a self conceit will continue so. For during the time that he doth foresee future events & alterations of estate, he is ignorant of his own destruction: while that he discourseth on the affairs of kingdoms he is a slave to the Devil. And notwithstanding that blind judgment of his dares contest against the ever living God; the folly and foolishness of the childrē of darkness against the divine wisdom of the Father of light; And the discretion of mā against the providence of the Almighty. For the wicked do cover themselves with silence, craft and dissimulatiō: like unto little childrē, which think that they are sufficiently hidden when their eyes are closed: believing that nobody seeth them, when they see nobody. But in the mean time God perceives them both naked & uncovered, yea better thē they know themselves. For God is not only all hand in holding and conducting the whole vniverse, but also all eye in seeing & dicersning all things in it. The thickest bodies are to him transparent, and darkness it self is to him light, & therefore the Prophet David doeth justly reprehend that foolish wisdom in the 94. Psalm, where he saith Understand ye unwise among the people: and ye fools, when will ye be wise? He that planted the ear, shall he not hear? Or he that formed the eye, shall he not see? Now in this place he calleth them unwise, not which are fools and run up and down the streets: nor those private & particular men which are without office: nor the heavy-spirited Commons, but such as are crafty, & manage affairs with dexterity, thinking by their sagacity to cover themselves frō the wisdom of God; or to dazzle the Eies of his sacred providence. Like unto the most dangerous Agues, which are under the appearance of coldness: so the most ridiculous folly is that which lieth under the appearance of wisdom.

It behooveth also the faithful to exercise his meditatiō and to be Spectator of the actions and thoughts of mē, and of all the unprofitable labors of his life. For it is in human life, as in a Faire, where there cometh two sorts of people; one for to buy & sell; the other only to see. Man that feareth God is like to one of those which come to see, he is not here to be Idle, & search for nothing but to contēplate the works of God & human actions: but he may say (whē he hath seen all the delights that rhe curious vanity of men can show forth) O how many things are there in this world which I have nothing to do withal? What if during this contemplation someone do iossell or throng upon him, or if one cut his purse, that is do afflict or deprive him of anything, all that such a one will do is, to go out of that company, & knowing himself to be a stranger in this world will travel towards his Country, where that celestial habitation is, pressing always (as the Apostle saith) towards the mark for the price of the high calling of God in Christ Jesus. If the world contemn him, he will contemn that contempt, as knowing himself better then the world, and to be called to a better hope: he will esteem the promises allurements of the world, vain, the occupations of men base and importunat. And according to the example of Mary in the tenth of Luke, He will choose the good part, which shall not be taken from him: Concluding all his Meditations after the same manner as Solomon doth in the ende of Ecclesiastes: The ende of all, is the fear of God, and the keeping of his commandments: for in it is cōprised the sum of man's being.

Now therefore after all this Meditation let us rest our selves upon these two Maxims and propositions, which are the true foundation that zeal is grounded upon. The first is for to love God, it behooveth to contemn the world. The second is, that for to contemn the world it is necessary for the faithful to know his own worth, nobleness, and excellency of his vocation.

The first Maxim is taken out of S ^t . John in his first Epistle, Love not the world, neither the things that are in the world. If any mā love the world, the love of the Father is not in him. For all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of the life) is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that fulfilleth the will of God abideth forever. Nothing doth so far separate us from the love of God as our affectiō to the world, seeing that the holy Scripture for to admonish us doth call the world the kingdom of the Devil. But as the Moon hath no light unless frō the Sun: So our souls have not any light but by the regard of our God; and by a consequent neither more nor less: but even as the Moon doth loose her light whē she is hid within the shadow of the earth: So also do our souls loose their brightness; for they are called in the holy Scripture the Infantes of light, when they molest and wrap themselves within the shadow of earthly things, cares, and worldly concupiscences: which we ought to tread under our feet according to the example of the Church, which as it is written in the 12. of the Apocalypse hath under her feet the Moon, that is, the mutable instability of these inferior things. To this purpose also Jesus Christ would that The penny should be restored to Caesar, because that it had his Jmage on it. Let us therefore then give our selves to God, seeing that we bear his own Image. But the Jnconvenience is that we do often abolish the Image in rubbing it against the Earth, and polluting our souls with worldly thoughts and desires.

That we may therefore misprise the earth, & all that the word doth promise, it requireth that we come to the second point, which is, to know perfectly what the worth and excellency of the faithful is. For when as men by an vnfriendly amity, and cruel welwilling do solicit someone to do ill, which hath the fear of God, and to offend his conscience in offending God, Jt behooveth the faithful to think in himself: what? I that am a child of God, and am of a celestial noblenes, that am one of the first borne whose names are registered in heaven, shall I esteem the promises of the world, which when they are most certain, they are too base for me to meditate on? to delude the son of a Prince with an apple? To entice with silver the Son of the King of Heaven, to offend his Father? And after the ensample of Esau to sell my birth-right for a mess of pottage? Such persuasions shall not by any means possess me. God will not afflict me with so great a blindness. We are unworthy to be followers of Christ, if we do not esteem our selves to be better then the world. Was it not for the love of the faithful that the world was framed? Will not God ruinate it again for to reedify for thē a fairer house in heaven, where shall be the fullness of glory? For this heaven or climate is inferior to the worth & dignity of the children of God. You that fear God & trust in his Son, know that it is you that underprop the world, and that nourish the wicked in it. Therefore the enemies of God are bound in obligatiō to you. For he doth cōserve the world out of a respect, which he hath towards his chosen and elect, whereof some are mixed amongst the evil, and others are yet unborn. It is written in the 6. of the Apocalypse, That God doth attend until our fellow servants be accomplished. And therefore this is one of the reasons why that Christ doth call the faithful the fault of the earth, which is as much as a little part amongst mē, which conserueth the rest, and delayeth their destruction. For God conserueth the sinful because of the good, to the end that they should serve as medicines to them, and that the might and power of our adversaries might serve to compel us to the fear of God and to trust in his promises. Such being the excellency of God's elect above the rest, it behooveth us to respect the pleasures, riches, & greatness of the world, as things that are most ridiculous, and as the painted kingdoms which the Devil shown unto Christ. Like those which from the highest part of the Alps do look into Campania, where the greatest Cities seem like unto little Cottages: how much less and base will they seem then if they were discerned from heaven? Frō thence therefore it behooveth that the faithful contemplat human things, and that he transport instantly his heart to heaven, since that there is his treasure. And considering from thence the Palaces of Princes, he will esteem them as habitations of Ants; & the turbulent murmuring of men as the buzzing of an angry swarm of Bees; and contemplating from thence what things are most great and apparent in the earth, he will say, The vanity of vanities that all is vanity.

That Holy glory will not hinder Christian humility. For we knowing the worthiness in our selves, do find our dignity in Jesus Christ. If repentance doth humble us, faith doth exalt us: If we are nothing before God we are somewhat in God, & in his fatherly affections. And therefore in this the faithful are contrary to worldly men. For they do lift their eyes to heaven by too much pride, but press down their heart on the earth with avarice and incōtinency: whereas the godly on the contrary hath his eyes upon the earth by humility, as the Publican which durst not lift his eyes to heaven, but hath his heart in heaven by faith and hope. The contempt of this world proceeds not out of a love to himself; but out of a true affection to God.

The wickedness which now reigneth.

MOreouer the contempt of the world borne of the love of God shall at length grow to hatred of the world, when that besides the vanity and misery of it, he shall contemplate the mischief and enmity against the Almighty, which there reigneth; when besides that vanity which some do lay open to the view of all, he will represent to himself the iniquities which are closely kept, & the treasons, adulteries, murders which are privately and lurkingly committed; when he shall consider the vials of God's wrath and displeasure poured generally upon human kind. For in the consideration of this world, it behooveth us to leave out no part of it, but to observe all manner of Nations & people, amongst which there are many Pagans, which not only by a Consequent, but also by express profession adore the Devil. The East Indies dedicate their Temples to him, and honor him with all respect. The West Indies are afflicted and tormented ordinarily with evil Spirits. In most part of the North lurking deceits, and assuming strange shapes are very commō amongst the Inhabitāts: Sorcery is there an ordinary profession; & the Devil reigneth without contradiction. Jn that Country, which did once flourish, where the Apostles had planted so happily the Holy Gospel, the churches are now changed into Mosquees, and Temples of Idolatry; In the West the head of the visible Church is become an earthly Monarck: & banks are erected in those places where in time past was the house of God. Amongst those erroneous and envious people are scatterēd the Jews, which blaspheme against Jesus Christ, and having persecuted him in his life do injuriously wrong him after his death. The Country from whence come decrees and orders for Religiō, hath in it public brothell houses, and Sodomy is there an usual custom: Here it is also where doubts in religiō that concern a man's faith are decided in the midst of corruption.

There only remaineth in the world a handful of people which serve Jesus Christ in truth and verity, and they can scarce receive breath in this air which is so contrary to them, being here as fishes without water, as the remainder of great Massacres, as pieces of boards scattered after the breaking of a great vessel: And yet nevertheless amongst these few (which are substracted out of the rest of the world,) Corruption doth increase, as a Cancre or ulcer. Quarrels, vanity, superfluity in apparel, Avarice, ambition, sumptuousnes, which spendeth foolishly, doeth infect the one part of this small troupe. For God is il served in private families, their alms are cold; they pray seldom; & read never: In brief a cōtagion of vices, by conversing with our adversaries, doeth infect us, which is the first step to superstition: For error creeps in to us by vice, and spiritual fornication by corporal. If therefore where God is most purely known, he be there il served: How much more amongst the rest of the world? If vices do harbor within the Sanctuary, how much more in the body of the Church, and habitatiō of the wicked? Therefore Christ doth rightly call Satan the Prince of the world, & Peter doth justly write in the 2. of the Acts Save yourselves from that perverse generation. For Satan lieth in ambush for us all; this age is infectious: vices are like unto glue; temptations strong: our enemies mighty: our selves feeble & ignorant: & the way of Salvation narrow, and full of thorns: and few there be (saith Christ) that find it. And those which find it, do not always keep it: but many, having known the truth, do leave it, and return to their vomit. Let us know then a place so dangerous, that we may pass by as strangers, which do not only pass but also run from it, flying from the world, to come unto God. For we shall never have repose unless we rest our selves vpō him. The heaven moveth always, and yet it is the place of our rest: on the contrary the Earth resteth always, and yet it is the place of our motion. The Quadrantes & Horologies imitate the motion of Heaven: but the faith of the believers doeth imitate the rest which is above all. Ulysses did more esteem the smoke of his own house, then the flame of an others; Howe much more thē would he esteem the flame of his own chimney than the smoke of another's? We are here strangers, this is not our house, our habitation is in heaven. Let us compare the smoke of this strange house, and the darkness of the Earth with the beauty and splendor of our own dwelling, which is in the kingdome of Heauē. Here is the reign of Satan; there the kingdom of God. Here is a valley of tears; there the height of mirth. Here we sow in sorrow; there we reap in Joy; Here we see the light of the Sun through two little holes, which are called the eyes: there we receive light from God on every side, as if we were all Eyes.

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