REASON'S METAMORPHOSIS, AND RESTAURATION. Whereunto are annexed two other Treatises. viz.  

1. Choice and Applications.  
2. My Friend.   
By Charles Goldwell Master of Arts, and Minister of God's word.  
LONDON Printed by B.A. for john Pyper. 1621.   

TO THE RIGHT HONOURABLE, Sr. Lionel Cranfield Knight, Master of his Majesty's Court of Wards, and Liveries, and one of his Majesty's most Honourable Privy Council.  
WHat I have read of Sisimus; experience resolves me of your Honour: that you are temperate, virtuous, liberal: whereof my sight, hearing, feeling, have made me, a sensible, and just witness. Therefore though I were often discouraged, whilst my unpractised hand was travelling in this Tract, and thought (as David, when he put off saul's armour, because he could not go with it, being not accustomed) to have retired, with the loss of some pains: especially seeing, both opportunity, place, and requisite furniture, were wanting to favour my attempt: yet these reasons, not ceasing to allure me, I followed them, faintly (as I could) so far, as any time would give me leave; For as there can be none, more challenging then your Honour: so great favours, freely deigned unto me: so would my negligence (at  to strive, in some measure) to requite them, I considered, sprinkle me, with the foulest blemish of ingratitude. And finding your Honour so fit a personage, in regard of the gracious temper of your mind, to Patronise a Work of this nature, which handleth that ancient argument, given at the first conquest, of our first Parents in the Garden (Pleasure; and Ambition) (both so incident, to their noblest wisest, and mightiest offspring after the flesh, that Saint Paul in this respect noteth, their condition to be most dangerous: and consequently, that they have most need of all others, to be put in remembrance) whereof I have apertly, and briefly displayed the vanity: as being the main, and professed adversaries of a conscionable care, of religious duties; I humbly crave your Honourable acceptance of it: that it passing under the protection of such virtue, others may be animated, (like Adonijah flying for the safeguard of his life, to the horns of the Altar) to hasten from these extremes, to the constant, and safe Pillars of Temperance, and a Christian rejoicing, which I have like wise pitched up unto their view, and these will be able, as to defend them from infamy in this life: so to present them blameless, in the day of our common appearance. I must acknowledge my self to have written this Treatise, in a boisterous Tempest, that by looking downward, I might not see the threatening clouds over my head, nor greatly fear their fall: therein imitating Ulysses; that stopped his ears with wax; and would be tied to the main mast of his ship, that he might not hear the Sirens to his destruction: so have I put of with silence, occasioned by this employment, the busy whisperings, and sometimes the public clamours, of a distempered multitude: that I might retain patience, in their highest displeasure, which was kindled with no other fire, but of mine earnest, and double industry, in serving two allied Chapels in one day. For which causes, I knowing these labours of mine, unworthy of so grave, and approved a judgement: submissly desire, that the sincerity of my intention, may rectify, or at least excuse my faults, as your Honour shall meet with them. The Lord speak peace unto your soul: and grant your Honour many prosperous days on earth, that God may be glorified in you, you in his Christ.  
Your Honour's most humbly devoted in all christian service. Charles Goldwell.   

Lectori.  

Cum serpentino, mea sit caro sparso veneno,  
Et mens criminibus, commaculate suis.  
Cum nos pelliciant, illectamenta, volentes  
Saepe sit & sacro, nunc opus eloquio:  
Hic ege (quem facile scripsit meacura) libellus  
Sit medicina meis, (opto) tuisque malis.   
Thine in the Lord. C. G.   

REASON'S Metamorphosis, and Restauration.  
MAN (if relinquished to himself) were comparable to the veriest Brute for immanity (saith Saint Augustine) whom Chrysostome affirmeth to be the worst of all Evils; 
Nulla homine, immanior fera si sibi relinqueretur.  for as much as every irrational creature hath but one evil (& propriè) of property belonging to it, but Man abounds in all: So that though he wash him with Niter, and take him much Soap, yet his iniquity is marked before God, jerem. 2.22.  
Now the first thing that transports the mind, from settling on the most settled, and sweetest happiness; is voluptuousness; His Reason in the Infancy approveth least the integrity of manners, dissolute Pleasures best: and this is warranted from the pretence of weakness, which refuseth laudable, and virtuous actions, as too difficult, such as most barren of content; and sucketh on the breast of delights, as only suitable to the tenderness thereof. In the growth and maturity, when it is able to distinguish according to the worth, and excellency of things, & should therefore make discretion of itself, from that mere nature which is in Brutes, not only in the appetite, but also in the choice, and prosecuting of good: then the objects of Pleasure grow more specious and delectable in our eyes, and we more diligent to execute her unlawful motions: for that we are then cunning to discharge our parts with her.  
This proceeds not from the debility of Reason, but partly from the force of allurements, which are in Pleasure, and partly from Nature's refractory headiness, which having gotten some advantage of Reason, will be ruled no longer by it; for so it appears, Nature is the Beast, Reason the Bridle, and Man holds the Reins; Man sits fast upon the Beast, but here loseth the reputation of manhood, in that he cannot curb and guide it as he should; but suffers himself to be run away withal: so preventing the due efficacy, and genuine operation of his Reason, through unskilfulness to use it.  
Behold then Pleasura, 
Her policy.  amiably adorned with whatsoever may persuade the senses, stands sweetly inviting: Her lips drop as an Honey comb, and her mouth is more soft than oil: Prou. 15.12. Licentious Nature runs lasciviously unto her, ignorant Man is carried violently with it, and abused Reason, as a dumb Picture, must neither see nor speak, that best Minister of the soul, is peremptorily put to silence.  
This hath advanced the head of Pleasure; 
Her preferment.  There is not a vanity in her shop, but cries out to our shame, In me turbaruunt luxuriosa, proci: 
A wanton troop,  
incensed with lust,  
(with hearts resolved)  
upon me thrust.   
So she having fortified herself, with friends of all sorts, the Precedents have chiefly given her preferment, and now she sits as a Lady, and saith; I am, and none else, I shall not sit as a Widow, nor see the loss of Children.  
It was woe with Rahel, 
Her prosperity.  with many natural and godly Mothers, in the bitter tempest of their tears which fell for their Children, because they were not; But Pleasure is an Harlot, and speeds better, not subject to this loss, not capable of this sorrow; she is ever in youth and lust, ever pregnant, and ever bringing forth: if she bury one, she hath one borne: if she lose an hundred for one, she bewails them not; being sure of a motherly respect, so long as but one ●iueth. For her dition and command is as spaciously extended as our Earth, Super Garamantas, & Indos prosert imperium It was said to the Egyptian Woman, whom Solomon married (being a Type of a Christ's Church) she should have Children, 
As far forth as it consifted of the Gentiles.  whom she should make Princes through all the earth, Psal 45.16. This inverted is verified of Pleasure, as the most notorious Churchrobber: there are Princes in all Lands whom she makes her Children; this good luck hath she with her honour, to see an infinite augmentation of it, and bring all the world to Idolatry for her sake, whilst it passeth that sacred testimony of her, which the Ephesians profanely of their Diana: Great is voluptuousness.  
As jonathan loved David, 
Our dotage.  so are our hearts knit to pleasure, and we love it as our own souls: when they parted they wept, till David exceeded; if any sinister casualty sequester us from our pleasure, we wring the hands, with sighs and tears, pining in discontent, ready to despair; shall we receive good at the hands of God, and not be patiented of the evil? No, we must have health, without disease; wealth, without want; liberty, without restraint; friends, without failing, or else our passion breaks out so fare beyond the bounds of patience, that no contemplation can appease it, nor comfort arrest it, till it be wearied with that careful and bootless Elegy of a too fond Father, Oh our Pleasure, would God we had died when we parted from thee.  
Although She gains this universal love, by the incestuous prostituting herself to her whole progeny, so many as have but the least undè, to pay her with all: (leaving the rest, as the careless Ostrich doth her Eggs, in the sands of hourly dangers and adversity) yet the more Noble and notable the personages are, the more obsequiously doth she incline to their condition, presenting herself fairer than herself, with an artificial complexion; and framing her ditty in a stately and heroical style unto them: and for as much as diverse are diversely affected, some love her at home; others would enjoy her abroad; she hath her several stations on the coasts of several Countries, where (like the tempting blossoms of 
a A tree, whose blossoms are poison.  Alpina, or the fair seeming fruit of Sodom) she pronounceth her huc ades; come hither and taste, according to their several like. Upon their arrival, she would seem to be at large expense for their entertainment, spreading her banquets in every street, in every house, in every chamber, where she acquaints them with her bed, decked with ornaments, carpets, and laces of Egypt, and perfumed with Myrrh, Aloes, and Cinnamon, Prou. 7.16. that after they have surfeited at board, her proffered medeale may be the better accepted, which is thus compounded; Come let us take our fill of love till the morning. A pill overlaid with Gold; but of this virtue to purge the soul from piety, and the purse from plenty. Indeed she hath nothing, whereof to show choice to her customers, but a pack of odious sins, and those of unspeakable variety; and therefore is termed Malorum esca, the bait of Evils, which who so devoureth, shall be surely caught, and drawn into a maze of impieties, to lay sin upon sin, luxury upon gluttony, pride upon covetousness, irreligion upon security, till neither line upon line, nor precept upon precept can help him out, but he sink farther into a gulf of irreparable miseries. That certain rich man, (unwerthy to have his name mentioned in the Euangell, which was never to be inserted in the book of life) swallowed her every day in his delicious diet, put her on daily in his sumptuous apparel, and daily locked her up in his glittering coffers: and this so benumbed his heart, against all sense of grace, mercy, and goodness, that for the same cause, after death, being in hell, it was told him from heaven: Thou art tormented, Luke 16.25. and that so, as no man could repair unto him with tidings of relaxation, or present comfort.  
The form of Pleasure's Commonweal, is democratical: and whereas Aristotle constitutes four kinds of Democraties, this of hers is the last, and very worst of them, where every one liveth as he list himself, without respecting or regarding the Laws, and Magistrates; and as he saith of that, so is the administration of this tyrannical, through her slatteries & persuasions: the King's Guard is of Citizens, the Tyrants of Strangers Pleasure is not guarded with virtues, which are civil & princely; but with vices, which are barbarous, and foreign: by whom she laboureth to subdue and yoke virtue, that it may bear no sway, nor make any show among them: or else to put it to utter exile, that without fear of opposition, or interruption, she may rule and domineer as she will; hence is that truth of Cicero. In voluptatis regno, non potest virtus consistere. Virtue can make no quiet residence in the Territories of Pleasure.  
Christ authorising his Disciples to go abroad into the world, & preach, said; I send you as sheep among Wolves: In the manner of which his Mitto, he (as it were) paints the World, with an open mouth, roaring at piety, and ever ready to devour the professors thereof: neither did they discharge their office, only with long hazard, but at length, to the loss of their lives; Those earthly Spirits, that draw breath in darkness, cannot endure the sacred sunshine to detect their sensualities. The avaricious Pharises, heard Christ reprove Covetousness, and they mocked him, Luke 16.14. Moses sought to make peace between two Hebrews that striven, & he that did the wrong, reproachfully tanted him, Who made thee a man of authority, and a judge over us? Exod. 2.14. When the blind man restored to sight, confessed Christ to the faithless jews, they cast him out with this reprehension, Thou art altogether borne in sin, and dost thou teach us? john 9.34. Religion suffers many a sharp repulse, by them that are the Proctors of Pleasure, to plead for her sins: they remove it farthest from the heart, and resolve to have no encounter with it; If it be a doctrine of renovation, and new birth, without which no man can see God, they reject it out of ignorant admiration, as a thing impossible, saying with Nicodemus, How can a man be borne when he is old? john 2.4. If of divine worship and holy duties, then aversly with Gallio. judices nos horum nolumus esse: We will be no judges of these things, Act. 18.15. They are so infatuated with the cup of her sorceries, that (as an Infant chooseth a Rattle before a wedge of Gold) they run affectionately after her feathery toys, and cast off heavenly treasures: so eluded with her impostures, that they can discern nothing in the true colour and proportion, from whence they confound Christ with Belial, sin with Sanctimony, losing the sense of grace, the horror of their sins, the desire of things eternal, the fear of punishments infernal, even by that near and arct conjunction they have with corporal delights. The natural man perceiveth not the things that are of God, for they are foolishness unto him. 1. Cor. 2.14.  
I said in my heart (saith the Preacher) Go to now, I will prove thee with toy, therefore take thou pleasure in pleasant things, and behold this also is vanity. I said of laughter, thou art mad: and of joy, what is this that thou dost? Eccles. 2.1.2. He did here but purpose this course to himself, which after he had considerately discussed, reputavit errorem, he concluded to be so erroneous, and so merely vain, that it was not worth the undertaking: yet afterward, he withheld not his eyes from whatsoever they desired, nor withdrew his heart from any joy: and when he had looked on all his works, and on all his travel, this was the sum again, Behold, all is vanity, and vexation of the spirit. So that if any Libertine, distracted too fare with the concupiscence of deceitful joys, shall seem to challenge his judgement in the first, it will be safe for him to credit his experience at the last, and not venture on so slender a bridge, over an horrible abyss.  
Immoderate laughter stirred up by outward aspects & occasions, compared with Christian sobriety, which should terminate our behaviour, is more than reputed madness, and such joy makes us seem to do we know not what. As well might Samson have joyed in the cruelty of the Philistines, when they put out his eyes, etc. judg. 16. as we in those transitories, which by the fixing of our hearts upon them, obcecate our understanding, and so become the breeders of our confusion: and Saul as well when he took his sword in his hand wherewith he slew himself; we take hold of vanity, and falsehood a refuge, which pierce the soul with anxious cares, and wound it to the second death; and what is it for us to triumph in these things?  
Christ himself chose the hardest part, a part full of asperity, and bitterness, as it is noted from the evidence of his manifold poverty, and the absence of all terrene pleasures, in his conversation, in his death, and by that means entered into his glory; whose whole life was to us, disciplina morum, that we should imitate him, in morality Moses conceived no matter of rejoicing in the pleasures of sin, therefore accepted rather to suffer affliction with the godly: and many Saints wandered up and down, in Sheep skins, and in Goat's skins, Egentes angustati, afflicti, destitute, bestreighted, afflicted, Heb. 11.37. And all these through faith obtained good report, ver. 39 But the Princes of Israel then waxed careless of requisite virtues: then forgot to sorrow for the afflictions of their brethren, and then loathed the patience of godly adversity, when they betook themselves to ease, to far daintily, to the drinking of Wine, to Music, and singing, Amos 6. So when we are wrapped in this supputed heaven, which we are seldom out of: we say, of laughter, thou art grace; and of joy, thou art the sweetest solace: looking to the soul's health through these pleasures, as at a remote object through a prospective glass, which makes it to be thought near, being in truth, far off: whilst we mistake these gross, and vanishing mists, to be pellucidum Coelum, as if we were then in Abraham's bosom, when we are in Satan's bondage.  
Belshazzar, and his noble associates, when they were in carousing of wine, praised their gods of Silver and Gold, etc. supposing there was some virtue in them to do them good: but what saw Belshazzar? Found he not a God above all his gods, that did annihilate their power, and frustrate his own expectation? He saw an apparition, and was it not a little one? It was but a hand, but it was sent from heaven; and was it not a mighty one? His heart was haughty, and his limbs lusty, yet could he not behold it, without the fainting of the one, and the feebleness of the other: before he knew the true meaning of it, his countenance was changed, and his thoughts troubled him, a sad presage of a fearful consequence; he dishonoured his Creator, and did glory in the Creature, therefore was he degraded from his honour, deposed from his kingdom, and deprived of his life, for he was to light.  
As it cannot be (saith Chrysostome) that fire should flame in Water: so neither can the heart labour of compunction for sin, when it is taken up, and made insensible with pleasure: for these are repugnant one to the other; Illa enim matter est fletus, haec matter est risus, illa cor constringit, ista dissoluit; Because that is the mother of lamentation, this of lightness, that composeth, and settles the heart, this dissolves, and disorders it. It makes us laud the gods of our delights, as if they were powerful to deliver us, and contemn the Author, and finisher of our faith, as if the Story of his mercy, power, and passion, were but a fable. In quaffing we extol Bacchus, take him for our high Priest, and pay him tenth upon our knees, Alij stantes, discumbentes alij, omnes ex animo which way soever, all do it with all their hearts: in banqueting, to Epicurus; in Music, to Apollo, we swear all allegiance; having no more stay of our affections, nor soundness of fidelity, then to become servants unto all, that will serve us but with a fit of slippery content. The finger of the Holy Ghost hath written our judgement, we have read it, we have heard it, but are no whit changed, nor abashed. Christ hath spoken as it were from heaven, to every one of us, with that voice that came to Saul, Why dost thou persecute me? But we neither tremble, nor ask what will't thou Lord that we shall do? We are more brazen, then timorous Belshazzar, more impudent than trembling Foelix, more obdurate then half persuaded Agrippa, whom no invectives against sin, no lift up voice of any Crier on earth, no judgements exemplified from above, no terrors conceived from beneath, can truly convert to true Christianity: When I saw (saith jehovah) how that by all occasions rebellious Israel had played the harlot, I cast her away, and gave her a bill of divorcement: yet her rebellious Sister judah was not afraid, but she went also and played the harlot, jer. 3.8. After both their backslidings in fearful rebellion, and the manifestation of God's indignation towards them, we also a little Sister unto them, Can. 8.8. come on careless, fearless, and commit fornication with our pleasures. It is recorded by Plutarch, of julius Caesar, that for his singular sobriety and temperance, he was the only mirror of Italy, who by overcoming himself, overcame all Europe; A worthy precedent for the imitation of Greatness, who are to know, that Parui sunt foris arma, nisi est consilium domi. To master our little world, is the first step to the mastery of the whole world; albeit they mean not to contend for Countries, vi, & armis, yet are they bound to endeavour virtute, & abstinentia, to that christian fortitude, whereby not to fear what man can do unto them. Let Temperance keep the door of the stomach, and exclude superfluities, and the foul spirit, shall find no place of habitation in the heart, whereby to subject it to worldly fears: for that which is recti iudicij tenax, doctrinae capax, bonae famae semper avida, salubria atque utilia creans, as is Temperance, of a right and orderly judgement, of an able capacity for doctrine, covetous of a good report, creating profitable and wholesome Theorems in the soul, is to well resolved, and to heavenly affected, to let in so hostile a guest, so dangerous a truce-breaker between God and Man. Daniel, that he might not be enticed to forget his Religion, and accustomed sobriety (for so was the King's purpose in appointing him provision of his own costly fare) determined in his heart, that he would not defile himself therewith, but eat pulse, and drank water, being a certain preservative for them both; for so Origen observeth, that sobriety is the mother of all virtues; and Saint Austin, 
Dan. 1.8.12.  Est virtutis singulare auxilitam, cuncta cum ratione disponens: It is a singular aid to virtue, disposing all things with reason: For which cause could not the most temperate Agesilaus be overcome by the importunity of the Noble Thracians, to taste of their prepared dainties; he fed only on their bread and drink, commanding his Footmen and slaves, to feed if they would upon such cheer, for that (he said) Princess might not pamper themselves, with delicate cheer, and Wines, but use abstinence, & temperance; the one being vicious and shameful; the other a free Nurse to virtue and Fame. He respecting himself as (he was) a King turned over this pleasure, as a sordid and slavish exercise to his meanest servants, least using it himself, he might through forgetfulness, have become as infamous as the worst of them, having lost that jewel, which is of best note, and most valuable, in the Diadem of Princes.  
So did Eliah, and john Baptist, nourish the Spirit by Prayer, and abstinence: 
Mat. 3.4.  his meat was no flesh, neither drank he Wine, nor strong drink, Luke 1.15. The other was contented with bread, and flesh as the Ravens brought it him morning and evening, and drank of the river. 1. King. 17.6. Woe be to thee, O Land, when thy King is a Child, and thy Princes (meaning Magistrates and Rulers) eat in the morning, (that is) intemperately, for surfeiting, & not for strength. Prou. 10.16. In this sense spoke Queen Bethsheba, to her Son King Solomon: It is not good for Kings O Lemuell, 
Pro. 31.4.5  it is not good for Kings to drink wine, nor for Princes strong drink, lest he drink and forget the decree, and change the judgement of all the children of affliction.  
We may stay our eyes at home, upon our famous and sacred Lemuel, who hath (as uprightly as ever any) obeyed the voice of wisdom his Mother, to eat her meat, and drink the Wine that she hath drawn, Prou. 9.5. And published the fruits thereof, to the incomparable comfort, and satisfaction of his people, feeding them with a faithful and true heart, and ruling them prudently with all his power, Psal. 78.73. of whom all our Israel, impartially confesseth, They have heard the judgement which the King hath judged, and they fear the King, for they see the wisdom of God is in him to do justice. 1. King. 2.28.  
Would the Stars of our Sphere, I mean not the sixed, but the wand'ring ones, take lustre from this Sun, considering themselves to be eyes of a maigne body, through whom it should see to walk safely: never would so many stumble at their vices, lying in the way, as having nothing to excuse it withal, but want of light. It were not credible, that the servant would smoke his flitches, with his Master's Indian fuel, and after bathe them in the foolish forfeiture of his wits, till he farther jeopard his salvation, by the heedless aggravating of hartfrighting oaths, in his sight and hearing; were such commanders any better than dark Lanterns, which shine not back to those that follow them. How clearly do they cast off, not only the desert of imposed dignity of Men, seeing that, Nemo est dignus nomine hominis, qui unum diem totum, velit esse in voluptate. He is unworthy to be called a Man, that will waste one whole day in pleasure. Whereof Saint Paul rendereth a strict and unanswerable reason, in telling us the end of all things is at hand; and therefore we must be sober, and watch in prayer. There is no allowance permitted unto us, for the losing any time, in offensive pleasure: for than is there no hope that we shall stand in the judgement 
* Psal. 1. , or quit ourselves like men, if we neglect to prepare our souls, with those commanded Graces (sobriety and Prayer) against the coming of the Lord; and yet is a day but a minute, that is, but a moment, that as nothing with them that will make to morrow as this day, and much more abundant, crying out after delight as the sluggard for his sleep, yet a little more, so holding out their progress. Until the strong men bow themselves, and the grinders cease, and the dust return to the earth as it was. Eccles. 11.13.  
It was the demand of the Prophet Haggai to Zerubbabel, a Prince of judah, and jehoshua, the high Priest, concerning the Temple of the lord Is it time for yourselves to dwell in your scaled houses, and this house lie waste? The pleasure taken in stately edifices, is oftentimes enough to drown the care of God's service: they being now become (as in the old world) holes of Cockatrices, and teguments of iniquity, where out seldom creeps a virtue, for want of grace within, to give it livelihood & strength; rank provender grows about them plentifully: but latet anguis in herbis, it is not gathered, nor spent, without sin and shame. Christ's impotent members lie begging of the crumbs, (which Christ in his own person vouchsafed from the Table of his mercy, to the Canaanitish Dog) but there is no man to give unto them, for (as Saint Hierome truly) Cor habet in ventre gulosus, lascivius in libidine, cupidus in lucro; The glutton hath such a mind on his belly, the wanton on his lust, and the avarous on his gain, that by that time the Cormorant hath spent all, in feeding his luxurious appetite, and the covetous spared all, to the consumption of his own carcases; the poor may departed empty as they came, bearing in their hunger bitten cheeks, and dejected Spirits, an example of that approved rule; Semper eris pauper, si pauper es.  
If (wretched soul)  
thou livest in need,  
The richer sort  
will let thee bleed:  
The Dogs may lecke  
thy smarting sores,  
But pity none,  
peeps out of doors.  
Sometimes the pretence of justice, in observing the Statutes, is a bar to their devotion: but Oh! unjust cruelty, when as their love to true justice indeed, is nothing less than they would herein praise it to be: Experience proclaiming another right deplorable cause thereof to be. Nil tamen attuleris, etc. For gifts blind the eyes of the wise: yet so, that they will never see to undertake the indigent, till they have thus put them out.  
God's house calls upon such pompous Landlords for tribute, to repair her ruins: but they have so many evils, Devils, fashions, conformities, deformities, lie nibbling at their bags, gaping for maintenance, that Caesar cannot have his due, neither can they spare aught to the honour of God; whereas to the former, 

Noctes, atque dies,  
patet atri ianui Ditis.   

Their bags, the mouth  
of Pluto's sable cave  
Which bear this thirsty  
Motto (still we crave;)  
Lie ever open, to the  
hand of sin,  
Where Grace in vain,  
petitions to come in.   It shall neither move them to passion nor compassion, to pity, nor piety, to see the gates of Zion (which the Lord so highly preferreth) to lie waste. Again, this Sanctuary opens her door that the King of glory (according to his promise) may come in, when his servants shall repair to that place where he hath put his Name, to do him worship. But here is found usually, as a confluence of a great many, so not of many great: whereof some rest satisfied with a few typid petitions of their own at home, being only a morning sacrifice for the whole day: and offered up in a Closet, without any testimony, but of their own consciences, that is enough to free them of hypocrisy, and (as they are persuaded) to obtain remission here, and a reward in heaven. Others hear them from other men, but without a mental consent, or joining of the heart, as the sequel of their behaviour, shamefully confesseth; neither of them, love's a fiery zeal: for affecting a carnal prosperity, they cannot bear, to be eaten up with the zeal of God's house. Howbeit the Church stands not as a Rock in the Sea, to be avoided, but as a Cliff on the shore, to show us that thither we should direct our course. Neither did the people of God in their banishment, vow the prelation of jerusalem to their chiefest joy, but that they were there most happy, where they could freely serve the Lord. For all this they having builded their sumptuous houses, by the might of their power, & for their honour, (as proudly said Nabuchadnezzar) they resolve it is time for them, wholly to repose in these, and leave their rooms in the Lord's house empty.  
The Adamites were a Sect, whose custom modesty is loath to mention. But they devised them a Church after an hothouse; for the space of service time, they went all naked, Men and Women, and the virgins preached unto the rest. Are not such houses, made (if I may so say) our most frequented Churches? Or I would such Preachers were not most reverenced, & best beloved. Being with them, our Adamites (as those other) judge themselves in Paradise; one word distilling from the tongue of such an Oratresse, gains souls and bodies to her service, more than many vigilant Divines can overcome to God. The Ark of the Lord was accounted the glory of Israel; The glory is departed from Israel, for the Ark of God is taken. 1. Sam. 4.22. But we like Gentiles of uncircumcised hearts, do not so esteem of his Temple, but cast up our accounts another ways, and go a whoring after heathenish abominations: yet not imagining a Queen of Heaven, but imagining an earthly Mistress to worship her: who works a stranger effect with her flexible audience, than Saint Paul's long Sermon did with Eutichus: he fell down in a sleep, and was taken up dead: Act. 20.9. notwithstanding his heavenly doctrine: but they, if half dead, are by her mortal incantations, throughly quickened and revived.  
This is a pleasure conceived partly in the eye; and for that the Philosophers condemn our choice; saying, it is praeclarius, & homine dignius, Coelum potius quam coelata intueri, & hoc pulcherrimum opus (inter micantibus astrorum luminibus tanquam floribus adornatum) quam ficta, & picta, & gemmis distincta mirars: More excellent and worthy of a Man, to behold the Heavens, than any thing fashioned, and set forth by the art of Man: and rather to admire the beauty of that fabric, graced with luminous Lamps (to put us in mind of our Creator, of our calling, of our Country, that the first is God, and not Man: secondly, that we being christians, have lastly not Earth, but Heaven for our Country) then (as the sense may fairly bear it) women (in respect of their monstrous, uncouth disguisments, feigned) painted, and adorned with jewels.  
It hath also its conception; partly in the ear, by reason of effeminate adulation, and bewitching blandishments: for (as Lactantius aply) Oratio cum suavitate decipiens capit mentes, & quo voluerit impellit: 
Speech sweetly seasoned,  
doth entrap men's minds,  
And as it list seduce,  
in sundry kinds.   
And forasmuch as such pellacious charms, do undoubtedly draw them to a dislike, & aspernation of the simple speech of the Gospel of Christ, and are irratamenta vittorum, quae ad corrumpendos animos potissime valent; the spurs of vices which mghtily prevail to the corruption, and depravation of our souls, it is needful to conclude with the Author of these words, Ergo tollenda sunt nobis, We must therefore void, abandon, and renounce them.   

WHAT, AND HOW FARE PLEASURES ARE lawful, and to be used.  
ALbeit affliction was dictated by Christ to his Disciples, & through them to all the faithful, for the very portion, which they are to expect and receive from the World, in this world: yet was it not with an absolute inhibition, of all outward pleasure, or any full exception taken thereunto; it being meant only so much as was necessaty for them because it is a Point in Christ's Church, that through many tribulations they must enter into the Kingdom of Heaven. And the godly have been sometimes excited by the Prophets, from God himself, to rejoice, in regard he would remove this grievance from them, and in stead of affliction, cast out their enemies, giving them rest, and a release from his judgements, Rejoice, O Daughter Zion, be joyful, O Israel, be glad, and rejoice with all thy heart, O Daughter Jerusalem; the Lord hath taken away thy judgements, he hath cast out thine enemies, Zep. 3.14.15.  
The Preachers comparative position; It is better to enter into the house of mourning, then into the house of feasting, doth not overthrew our privilege of some recreation: it proving chiefly the prestantiority of mourning, as it serveth to express the mortification of our members that are on earth; and the inconvenience of inordinate feasting, as it is the usual brother of evil concupiscence.  
There is a twofold joy lawful, and granted: 1. The one a mere outward joy: rising either from the beneficial temper, and constitution of Nature, of which, Prou. 17.22. A joyful heart causeth good health: by this means do some lightly overpass crosses, and accidents of trouble, with small imparagement to their health and content, which do melt and consume the hearts of others. This then is requisite for the occasioning and conservation of health: to the recuperation and maintenance whereof, upon the fainting or deficiency of nature, is also commended unto us, the use of Oil, and Wine, and Bread, Psal. 104.15. 1. Tim. 5.23. and under them, of all Creatures that may profit to this purpose. Zibah met David flying from Absalon, with two Asses, laden with provision, & a bottle of wine, that the faint might drink in the wilderness. 2. Sam. 16.1.2. Wine comforteth the living, Eccles. 10.19. Should I leave my Wine (said the Vine) whereby I cheer God, and Man, and go to advance me above the trees. jud. 9.13. And thus fare it is given by God for a blessing to them that love him. Deut. 11.14. But the love of these which causeth excess, is threatened with woe. Esay 5.11. and with poverty, Proverbs 21.17. Now health is necessary to our prompt and alacrious serving of GOD; for, by the sorrow of the heart, the mind is heavy. Proverbs 15.13. and such dejection, doth forcibly suppress good, & comfortable thoughts and actions.  
2. Or else from those material and external blessings, which God hath conferred upon us granted, Eccles. 3.12.13. I know there is nothing in them but to rejoice, and to do good in his life, and also, that every man eateth and drinketh and seeth the commodity of all his labours, this is the gift of God. And Chap. 5.17. What have I seen good, that it is comely, to eat and drink, and to take pleasure in all his labour, wherein he traveleth under the Sun, the whole number of the days of his life, which God giveth him; for this is his portion.  
2. The other is a spiritual joy, respecting Gods promises, touching protection and deliverance, in the military course of this life, and a future indeficient felicity in the next: and therein is not tied in the Sympathy, to our weak, frail, and changeable bodies; but howsoever they decline, and languish, this remaineth immutably the same, in respect of joy: but yet is capable of increase, for that, it comes not to perfection, till this mortal hath put on immortality. 
The seat of this joy.  It is properly seated in the soul, there begun, cherished, and confirmed by the comfortable presence of the Spirit of God. 
To whom it belongeth.  It is the joy of true believers only, Est gaudium, quod non datur impijs. It is not communicable to the impious and . It serves to moderate that other external joy, 
The use of it.  that it exceed not due measure, and to direct it, that it point not at a wrong end. 
The excellency of it.  Est gaudium ineffabile, quod non abscondi potest, nec sermonibus aperiri. It cannot be verbally expressed, for the extent and excellency, yet neither can it be concealed, but quibusaam proditur moribus, (as Saint Gregory) it is manifested by outward signs and gestures. Whereof some are recreating the body, as David's dancing before the Ark of the Lord, 2. Sam. 6.14. and Miriams' dancing with other Women, to signify their great joy after their delirance, Exod. 15.20. Others only solacing the mind, as singing, and playing on Instruments, to the praise of God. Psa. 150. So sang Deborah & Barak, after their victory achieved against jabin, King of Canaan. Paul and Silas sung a Psalm in the prison, Act. 16.25. It is also testified, sometimes by other behaviour, as by that of Zaccheus, when he came down, unto Christ hastily, and received him joyfully, Luke 19.6. by that of Marie Magdalen, and the other Marry, who declared their joy, when jesus after his Resurrection appeared unto them, in taking him by the feet, and worshipping him, Math. 28.9. Here is an Eden of Pleasure able to give a plentiful satisfaction, to the mind of any sincere Christian. We are not denied a sober and competent delight, in any temporals we have received: and touching the internal relevating of the Spirit, we are exhorted to rejoice more than it is possible for any worldling to do, that is 
* 1. Thess. 5.16.  evermore. Whence is objected the sound, and permanent quality of this joy, that is impossible of any Eclipse, or diminution through adversity; and moreover prevails to the lightning, and easy overcoming of all tribulation. The Apostle Paul replenished with this joy, spoke indifferently of all conditions, disrespect, and honour, satiety, and hunger; scarcity and abundance, were to him alike; the one neither affected him with pride, nor the other with pensiveness, but he embraced them all, with an equal good content, because in every of them he held the peace of conscience, and a rejoicing in Christ jesus.  
Who also witnesseth of the Thessalonians, that they received the word of God in much affliction, with joy of the holy Ghost. It was such as did not only prepare them, to a voluntary & cheerful undergoing, but enable them also, to a constant supporting, and bearing of the Cross for Christ's sake and his Gospels. Therefore having straightly prohibited all vainglory, in wisdom, in strength, in riches; Let him that glorieth, glory in this, that he knoweth and understandeth me, saith the Lord, Isa. 9.23. Rejoice in the Lord, again I say rejoice, Phil. 4.4. For this joy is of Christ, and exhibited by Christ, and no Man shall take it from the faithful, john 16.22. It only leans to a steadfast & infallible ground, which is our Adoption, the Redemption of our bodies, Rom. 8.23. Or that, We shall be clothed with our house which is from heaven, 2. Cor. 5.2. that so being changed we may for ever, with thousand thousands of Angels, Ascribe unto the Lamb, honour and glory, and praise, Revel. 5.12. Wherefore when the Apostle wils us to run: and Saint Gregory saith, Curramus & sequamur Christum, Let us run and follow Christ. We are taught concerning this World, that we must use it, as if we used it not, 1. Cor. 7.31. So that, if there be in us any zeal, or fervent desire of labouring, we are to address ourselves therein, toward heaven, by setting our affection on things which are above, Colloss. 3.2. for non sunt hic vera solatia, sed ibi ponuntur, ubi vera vita est. Hear is no undoubted comfort to be found, (therefore is our labour lost, when intended to that, which cannot be compassed) but there is the sweet refreshing, the settled consolation, and the abiding joy where Christ ever reigneth, and life never endeth: Illud est verum, & summum gaudium, quod non de creatura, sed de creatore concipitur, (as Bernard sweetly) the chief, and sole joy, and the sum of all joys, is that we conceive of our Creator; in comparison whereof, all our pleasure is but care, our contentation no better than vexation, all sweetness bitter, and whatsoever delights us, is but troublesome.  
We can build nothing in the flesh but ruin, nor reap aught besides corruption, Gal. 6.8. Momentaneum est quod delectat, aeternum quod cruciat: the flashing pleasures of the flesh are extiguished with infinite, easlesse and endless pains: (whereas in the kingdom of Grace, with the Saints of God it is otherwise: Momentaneum quod cruciat, aeternum quod delectat: Their light afflictions, which are but for a moment do cause unto them a far most excellent & eternal weight of glory.) Found Ephraim any honour in her pride? any advantage in her drunkenness? Or that Babylon of spiritual, and fleshly whoredoms, hath she carried away any Christian reputation by her idol service (as they term it) and cautelous prostitutions? Or the raging Heathen any victory, by combining themselves in a conspiracy against the Lord, and against his Christ? They made a covenant with death, and with Hell they are at agreement, Isa. 28.15. Yet do they from hence vainly indulge themselves with a confidence of impunity: for Christ having purchased a universal Lordship over the quick and the dead, by dying and rising again, Rom. 14. exactly challengeth a proportionable fealty, that all knees shall bow before him, and all tongues confess him; And they that provoke him shall be ashamed, Isa. 45.23.24. It is an adventure as hopeful, to sail to the golden Mines of Peru in a Ship of Glass, as that we in pride, in covetousness, in pleasures, may have a welcome access to God, in die novissimo, that great, new, and last day, & so enter the sweet Elysium of heavenly rest. For as, when the children of Benianim, and judah went to help David, he said unto them; If ye be come peaceably, my heart shall be knit unto you; but if otherwise God behold it, and rebuke it, 1. Chron. 12.17: So if we will be reconciled to God, to fight his battles under the tuition of his own banner, we must make a peaceable repair unto him, with the spirit of meekness, obedience, & love, and not with the signs of hostility, and defiance, as are those sins, wherein the wisdom of the flesh doth instruct and animate us: for that being enmity against God, suggesteth unto us nothing, but to be stubborn, to rebel, and stand out in our own conceits, and not submit ourselves to the yoke of Christ: and so long cannot he knit his heart unto us, nor behold us, but as an incorrupted judge, with due austerity to reprove and reject us: for his own hand is against all our iniquities; therefore unless we confess and forsake them, they may not be canceled. It was Darius his case, who after he had sealed the writing against them, which should ask any petition of any God or Man for thirty days save of himself; when Daniel was accused that he regarded him not; he could not deliver him though he laboured till the Sun went down. Dan. 6.14. How then shall God be inconstant in his word and purpose, in whom there is no possibility of mutation?  
The fashion of this world passeth away. (saith the Apostle) 1. Cor. 7.31.) So that by uniting our hearts to things transitory, we basely confine our hope to a period of time, to the moment of death: When the wicked man dyeth, his hope perisheth, Pro. 11. having no ways to send it up, past the confusion of despicable and dying Objects, to the Throne of heaven, there to relieve & strengthen it, with a certain apprehension of eternity: but our submiss relying on Christ, as a sure soundation, is whose fear is assured strength. Pr●●. 14. It is a good hope, and an everlasting consolation, which lesus Christ that loved us, hath given unto us.  
Nevertheless, wicked men, whose ways for the most part prosper (as the Prophet David noteth, Psal. 10.) contemn God, and say in their hearts, they shall never be moved, nor be in danger: securing unto themselves a perpetuity of perfect blessedness from those unstable adminicles, which God hath cursed unto them: how they insult we see; who bear rule? who command? who are obeyed? Who feared so much as they? they prate and speak fearfully, All the workers of iniquity vaunt themselves, they smite thy people, O Lord, and trouble thine heritage, Psal. 94.45. We shall not have a good Christian triumph in the deceitfulness of things present, here being no Theatre of exultation for them, but a vale of mourning, a bryerie desert, & a warring pilgrimage, who are hereafter freed from all infirmities and miseries, to be governed by the Lamb, who shall lead them to the lively fountains of waters: And God shall wipe away all tears from their eyes, Apoc. 7.17. So that the impious boasters are only to expect a horrid and desperate end; whom if God were not determined most severely, and incogitably to torture in flaming fire, Rendering vengeance unto them, 2. Thess. 1.8. When he shall judge the secrets of men by jesus Christ. Rom. 2.16. He would not now permit to transgress, and provoke him as they do: but for his greater glory, in the manifestation of his highest justice, doth he suffer them in this life, to make full the measure of their impieties, that he may discharge the full vials of his wrath, upon their odious souls at last; giving to every quantum of scandalous pleasure, a tantum of unsufferable torment. Hell hath enlarged itself, and hath opened its mouth without measure (saith the Prophet Isaiah,) for them that royne house to house, and field to field; for them that rise up early to follow drunkenness: and for them that continue until night, till the wine do inflame them: and have the Harp and Viol, Timbrel & Pipe, and wine, in their feasts: but they regard not the work of the Lord; their glory, and their multitude, and their pomp, and he that rejoiceth among them, shall descend into it, Isa. 5.14. Saint john presents them as it were standing at God's Tribunal, where what he saw in the Spirit, revealed, concerning such, he revealeth thus again; I beheld, and lo the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bond man, and every free man, (being  and disobedient) hide themselves in dens, and in the Rocks of the mountains, and said to the Mountains and Rocks, fall on us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who can stand? Apec. 6.15.16.17.  
These are our sensual, prosperous, and delicious livers, see what they come to. They are made to be taken and destroyed, and therefore they shall perish through their own corruption, and shall receive the wages of unrighteousness, as they which count it pleasure, daily to live deliciously, 2. Pet. 2.  
They judge Christ, and condemn themselves; according to that of St. Augustine; Qui pro modica delectatione, that illud pro quo Christus, se tradidit; stultum Christum, reputa● mercatorem. They repute Christ no better than a vain merchant, whilst for bubbling delights they give their souls into the jaws of death, for which he gave himself, that he might redeem them from death.  
But now let the faithful of the Lord look up, though in the extremity of Egyptian servitude, though in the fire of persecution, though under the rage of envy, and speak cheerfully to their souls? Why are ye cast down? Why are ye disquieted? Trust in God. For they have a twofold cause of rejoicing in the Spirit. Gaudendum est de ijs quae expectamus, & gaudendum de ijs quae sustinemus. Present sufferings, and hoped glory, are both matter to feed their joy. It was the hope of a better resurrection, that so notably confirmed the faith of our Ancients, and made them joyful in all sorts of trials, refusing deliverance. If it were not for this, we are (saith S. Paul) of all men the most miserable. 1. Cor. 15.19. but now (as he should so conclude the most happy.  
Touching the other, There is no chastening, for the time seemeth to be joyous, but grievous; yet whither it be inflicted for sin, if ye endure it, God offereth himself unto you, as unto Sons, and in the end it bringeth the quiet fruit of righteousness to them that are thereby exercised. Hebr. 12. Thus much we gather from the confession of that holy King, Before I was afflicted I went astray: but now I keep thy word. It is good for me that I have been afflicted, that I may learn thy Statutes. Psal. 119.67.71. Or whither they be afflictions, laid upon us by the malignant Church for Christ's sake, they tend most directly, and infallibly, to the eternal tranquillity, and salvation of our souls: for this cause that miraculously converted servant of God, after he knew the holy ghost had witnessed concerning him, that bands, and afflictions did abide him in every City, for the name of Christ, set light even by life itself, which he no longer counted dear unto him, so that he might fulfil his course with joy, and his Ministration, to testify the Gospel of the grace of God. Act. 20.24. He accepted them as a tempest raised to further him towards his wished City. For there is no reigning with Christ, unless there be first a suffering for Christ: For hereunto ye are called, for Christ also suffered for us, leaving us an example, that we should follow his steps. 1. Pet. 2.21. By patience and Faith, in tribulations and persecutions, we are counted worthy of the Kingdom of God, for which we suffer. 2. Thess. 1.5.  
Then let us be manful in our Christian profession, and so suffer; not suffering any longer, that ignominious imputation on us, wherewith we are justly blotted. Solus homo non compatitur, pro quo solo, Christus patitur.  
If we be his members effectually ingraffed, we will do any thing we may, for the glory of our head, as he hath done, and doth still for us; in so much that the Spouse daily tasting the matchless comfort of his merciful presence, is so more and more inflamed with delight, that she is even sick of love. Whose cure he undertakes, and performs by holding his left hand under her head, and with his right hand embracing her, Cant. 2.6. Where can she have a more wished repository, then in the bosom of her beloved? or what joy may be compared with hers? She finds it is incomparable: For he is the chiefest of ten thousand, Cant. 5.10. His arm supporting her, is the strength of her life, the exile of fear, her warrant of prosperity; the other encompassing her, a bed of rest, a Paradise of full content, the port of safety, an unpregnable fortress of perpetual protection: so that she shall never perish, neither shall any man take her out of his hands. john 10.28. Fight principalities and powers, with the mad threatening Sodomites of this world, against the righteous Lots of God's heritage, until the passage of their fiery darts offend them, and their violent provocations, discruciate, and perplex them, it is but a customary combat they have; and the more usual, the better it is for them: seeing all things work together for best unto them. Rom. 8.28. and their joy is never so exceeding, as when their faith is held in exercise, with diverse tentations. jam. 1.2.3. they being permitted either to dispossess, or prevent security, that they may not decline from a watchful care, and pious observation of him, through whom they have victory, 1. Cor. 15.51. and restitution unto peace and perfect liberty. Arise my love, my fair one, and come away, for behold, the winter is past, the rain is changed and gone away, Cant. 2.10.11. which his husbandly tenderness, and propitious eye, continued to the happy experience of all that love him, allures their subscription to those testimonies and honourable evidences, which his Apostle Paul hath left of him. That all things are but loss, and no better than dung, in respect of the knowledge of Christ, & being found in him, Phil. 3.8.9. That the glory which he will henceforth reveal unto them in the kingdom of his Father; fare passeth the worthiness of all present sufferings, Rom. 8. and consequently, that there is nothing so good, nor so desiderable, as to be with Christ, which is best of all. That great Sophy, who diligently employed his heart (as is said) in the curious exploration of all things, sounded a fair and fearful palinody from the love of pleasure, when he descried his own aberration therein, from the fundamental principle, and beginning of true wisdom, The fear of the Lord. Prou. 1. And his father before him, valued it his most eminent glory, that he could safely say; The Lord is my portion, and the inheritance of my cup. Psal. 15. Thou art my house of defence, and my Castle, thou art my hope from my youth. Psal. 71. (Howbeit he might otherwise have largely boasted of his strength and valour, of humane amplitude, and dignities) forasmuch as in Christ, nothing availeth but a new Creature, Gal. 6.15. therein standing a pattern unto us, whereby we should endeavour before all things; To put on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts thereof Rom. 13.  
We have all things in Christ, and Christ in us is all things, (saith Saint Ambrose) therefore upon our righteous seeking of him, are we assured of a convenient supply of all necessaries: that though the Lions starve, and suffer hunger, we shall want no manner of thing that is good. Psal. 34. But shall eate the good things of the Land, Isa. 1.19. We shall possess the earth, and have our delight in the multitude of peace. Psal. 37.11. Saint Bernard glorifies him by the style of Thesaurus indeficiens, an incorruptible, never failing treasure: So is he more than perishing food to the hungry, For my flesh is meal indeed, joh. 6.55. not such as our Fathers are in the wilderness and are dead. Drink also to the thirsty; not like that of jacobs' well: but flowing from the inexhaustible fountain of himself, which whosoever drinketh shall never be more athirst. john 4.14. The sound and ever healthful restauration of the spiritually sick, and wounded that cast their burden by repentance upon him. He took our iniquities with their due chastisement upon him, and by his stripes we are healed. Isa. 53.5. Hear spoke also the corporal wounds, of that noble Wrestler (remembered in Ecclesiastical History) Blandiva, 
Euseb.  as so many inspired mouths, collauding the merciful power of Christ; and the indelible honour of a Christian profession, who so often as she pronounced, I am a Christian, was recreated, and felt no smart of her torments, which were pitiful. Finally, he is so all, and so eternal, that by the miss of him, we are disabled as withered branches, from all spiritual fructification, as himself teacheth: Without me ye can do nothing, john 15.5. Therefore let us grow in grace, and in the knowledge of our Lord and Saviour jesus Christ; to him be glory, both now and for evermore. Amen.   

HOW GOD WILL accept us.  

THe poor sick child that doth attempt  
To do his Father's will,  
Ought not of pity to be shent,  
For striving to fulfil.   

Although he do not perfect that,  
was charged him to do;  
For reason good, requires but what  
His strength can reach unto.   

So we poor Weaklings faint and sick,  
Our du●e to discharge:  
If but desire in us be suicke  
To show our strength at large.   

God doth accept the fruit we bring,  
Though short of that we own:  
And to assure each needful thing,  
His blessing doth bestow.    

A CHRISTIANS state in this life.  

A Man plunged in the Sea by chance,  
Doth strive with might and main,  
And never ceaseth to advance,  
Till he the shore attain.   

But when upon his near address,  
A new resurging wave,  
Of his hard fortune pitiless,  
Gives him small hope to have,   

By forcing back his tired limbs,  
About a mile or more:  
Then loving life, a fresh he swims,  
with 〈◊〉 arms to shore.   

So is this world the Christians Sea,  
Where he is touched with sin:  
And doth his best, with speed to be  
Arrived with his King.   

But when he is approached so near  
By grace: he thinks all well:  
More sinful billows meet him there,  
And turn him back to Hell.   

Then new obedience he begins,  
And freely turns his race:  
To break that furious heap of sins,  
And reach his resting place.    

¶ AMBITION the second transporter of the mind from the Objects of true blessedness.  
SAthan like a tyrannous Nahash, moved by an utter antipathy, between the Father of light, and himself the Prince of darkness, seeketh by all means to bring the reproach of blindness upon his Image, that he may not be able to lift up a longing eye to heaven, or have his heart touched with so much as a thought of alienation from his pernicious policy, and cursed government: and forasmuch, as it was a discontentedness with his present state, whereby he proudly aspired past his reach, to his eternal ruin, and now remains separated from the Angelical beatitude, the vision of God, he projects, and attempts the same course, as currant (from his own experience) hereby to captivated the main Pillars of the world, the wise, the rich, the noble, ut ex Angelis daemons faciat, that he may make them like himself: by holding the pleasant apples, of preferment, of honour, and dominion over their heads: wherewith nature is so ravished, that although it perceiveit self in a Sea of sorrows up to the chin: yet with jupiters' unfortunate son, it will be catching after them: Sape qu●s vita nulla delectat, quos nulla potest movere luxuria nulla avaritia subruere facit ambit iocriminosoes, (saith Ambrose) Oftentimes, they whom no other kind of life contenteth, whose affections steadfastly withstand the tentation of luxury and avarice, become criminous and culpable through ambition.  
Ambition draweth life and sustentation, from those three fountains, of carnal wisdom, of wealth, of potency: for (as matter desireth form) so they being incomplete, and naked endowments of themselves, study through the ministry of ambition for perfection, & clothing, though it tend more to their imparagement, and diminution, and haply to the extreme dirution of their possessors.  
He that hath wisdom must invest it into honour, or he becomes desperate; rather than Herod Agrippa, being learned, and wise would miss the honour and estimation thereof, he was contented to be saluted as a God, and confessed to be above all mortal nature, (as josephus) which wiser Hanno (as it should seem) sought more cunningly, and painfully, by teaching a bird to sound, Hanno est Deus, and then letting him fly, to report it to the world. This made Achitophel do violence to himself, that being wise, and accounted for his Council, as an Oracle of God. 2. Sam. 16.23. he saw his council confounded, and that it was not followed. 2. Sam. 17.23. And if any do wishedly accomplish their desires herein, what is this their purchase? true honour? how can that be? when the Prophet saith, Paupere● sunt & stulti. Surely, they are poor, they are foolish; for they know not the way of the Lord, nor the judgement of their God. jer. 5.4. No truly, but a Preface of horror, The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion, Isa. 30.3. Thus was the wisdom of the jews, which carried them from God, to seek the subsidy of earthly Princes rewarded: and to all those, which by their craftiness (for so is their wisdom called) 1. Cor. 3.10. endeavour to establish themselves without God, it is menaced, Your turning of devices, shall it not be esteemed at the Potter's clay? Isa. 29.16. He that hath wealth, must have preferment, or else it will be thought he hath no wit, which is the greatest prejudice to the rich that may be: and when promotion is come, and his heart insolently dilates itself, in that flattering reverence, and temporising observation of the people, which he hath dear paid for, how stands his case with God; Behold (saith he unto him) thou art utterly despised, for the pride of thy heart hath deceived thee. Obad. 2.3. And after a while how soon it is unknown, but his destruction shall be sudden, (as the Apostle saith) when the Lord is purposed apparently to exemplify his justice on him, by humbling him from his Throne of celsitude, according to that woeful denunciation against the Crown of pride, His glorious beauty shall be as a fading flower, Isa. 28. How then, will his repute hold out with Men: or what profit shall he have by all that went before? That stately, arrogant Courtier Haman, surfeited of this poison, and fell into this plague, and from thence, grew contemptible to his inferiors, to his Prince, odious, and lastly to his everliving infamy swelled to death.  
The potent man must rule, there is no remedy. For this purpose did Absalon being a King's son, use a smooth, affable, and enticing behaviour towards his Father's Subjects, there by to draw their unanimous inclination toward him, for his settling in the Kingdom. 2. Sam. 15. This moved his next Brother Adonijah to exalt himself, and usurp where he had no right to rule. 1. King. 1.5. But grant he were, in as ample authority as Magistracy can allow, suppose in imperial pre-eminence: what is his condition safer? What more excellent, then was the Governors of jerusalem, who deviating through a secular and sensual spirit, from a pious and equal carriage in their functions, were justly noted by God himself with the aspersion of filthy, polluted, and robbing, and abandoned with a fearful detestation, Zeph. 4.1.  
The object of Ambition is not ever temporal: but sometimes doth it collimate, at things supernatural and immortal: but in a presumptuous, and prohibited manner, whereby our commanded striving to enter in at the straight gate, is hindered by vain and ignorant petition: as we see in james and john, the sons of Zebedeus, suing unto Christ, that they might sit one at his right hand, and the other at his left hand, in his glory. Mar. 10.37. A course in familiar practice with many, that will bestow some time only in making request for the matchless privilege of inhabiting the mansions in God's house, as if they were streightways worthy to enter: not respecting how Gods promise (that they which ask shall receive) is limited to those only that ask in faith, and labour in sanctity of life thereunto: and that none others can receive, neither shall, because they ask amiss, as the Lord himself professeth, When ye shall stretch out your hands, I will hide mine eyes from you, and though ye make many prayers I will not hear: for your hands are full of blood. Isa. 1.15. they were not cleansed from their sins.  
Sometimes it levels at divine and sacred gifts, past our fittingnesse, and capacity: such was the ambition of Simon the Sorcerer, that offered money to buy the power of giving the holy ghost. Act. 8.19. And of this are they notoriously conscious, that not contented with that course, wherein they are confirmed, by a lawful vocation, do covet, and ambitiously take upon them the offices, and persons of more worthy men: as the Ploughman, when he will sit in Moses chair, and the mechanical Separatist be a Preacher.  
To this is allied, that Ambition of hypocrites, (that I may not present the Name of pragmatical Novatians) whereby they intrude into Christ's sheepfold, as if they were faithful members of the Saints fociety, and deserving an equal honour, for only washing the outside of the Cup and Platter. These are known to God by their hearts, to man by their fruits, they swear by the Name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness, Isa. 48.1. When they are invited to return, & the Lord (most ready to forgive) promiseth thereupon that he will return unto them: the pride of heart hath so lifted them up, that they cannot see from whence they should return; Wherein (say they) shall we return? Wherein have we spoilt thee? Mal. 3. Per arrogantiam depravantur, quum paratiores sunt mort, quam corripi, (as well saith Gregory) they are so corrupted with arrogance, that they had rather suffer death than rebuke: so much their soul delighteth in their abominations, Isa. 66.3. But how long, (cry the godly) how long Lord holy and true, dost thou not judge them? Apoc. 6. This is the first part of their judgement, that though they deceive for a time, as the Devil judas, vailed in his Apostleship: Yet shall they be uncased to tha world (though not all) and to the joy of the righteous, be visibly cut off from their communion, (though not at an instant.) Though thou exalt thyself as the Eagle, and make thy nest among the stars, thence will I bring thee down (saith the lord) Obad. 4.  
The extent of Ambition, is generally without period. Empedocles was not heigh enough upon the top of Aetna, but from thence would have climbed the skies to rule the Heavens, and undertake the government of the Stars. Some are so transcendent in their proud conceits, that without all regard of the mean, and end, Quos ultra citraque nequit consistere rectum: which only should praise their actions to be just and right, they proceed in hope of an unattingible sum of glory. In which restless and hapless task, diverse are employed sundry ways: some caring how they may effect unto themselves the wish of Pyrrhus, not only to be enriched with the spoil of one City; but after that, to subdue and command Countries, till they become Lords of the whole world. These great world devouring Helluos, are epitomised in the bosom of every Commonwealth, where is at the least one swarm of Hornets, that snap the Bees in sunder, to cram themselves with that sweet, which they have industriously gathered: and this not of a few, but even of very many, till they have begotten a crew of honest beggars, by their impious dealing, for their own ditation: and so rule rather by force then favour.  
Others, like Pirithous, that made a voyage to Hell to steal Proserpina from Pluto's bed, seek by rare adventures of impossible expedition, to merit same, and popularity, though in so doing, they must make shipwreck of faith, and of a good conscience, and even bequeath their souls to Satan. Of this sort are they, that seek deep to hide their counsel from the Lord, whose works are in darkness, and that say, Who seethe us, and who knoweth us? Isa. 29.15. We may without injury, take here for instance the Romish Catholic Cannibles, the insaturable appetite of whose Herodian tyranny, nothing can satisfy, but a deluge of Innocents' blood: wherefore they wait with a daily thirst, & inhiation after that, which Gods tender clemency towards the faithful profession of his true religion, doth most mightily, and admirably disappoint them of: upon the execution of which their infernal indulgence, they retain a strong persuasion (besides the assurance of their Master's benediction, & country's applause) of a Saints remuneration in the heavens.  
Thus far it appears, that Ambition is, tinea sanctitatis (as Bernard) the fretter out or consumer of piety, ex remedijs morbos creans, ex medicina longuorem generans, turning the best remedies into pernicious diseases Which is also Cathedra pestilentiae, (as Saint Augustine) the seat of pestilence, and a cruel plague to the Church of God. For they which love to have pre-eminence, do enviously oppose, and open their mouths against Christ's Pastors; and so stop (what lieth in them) the Gold sanded current of his glorious Gospel. Thus Saint john complaineth of Diotrephes: I wrote unto the Church, but he which loveth to have the pre-eminence among them, receiveth us not, but prateth against us, with malicious words, and not therewith content, neither he himself receiveth the brethren, but forbiddeth them that would, and thrusteth them out of the Church. 3. Epist. joh. 9.10.  
Furthermore, it is in our Adversaries, the mother and Nurse of strife, raylings, evil surmisings, and vain disputations, (which beget in the minds of the unresolued, often doubtings, concerning the truth, and sometimes translating them into the fearful state of Apostasy, whereof examples are not scant this day.) If any man (saith S. Paul) teach otherwise, and consenteth not to the wholesome words of our Lord josus Christ, and to the doetrine which is according to godliness, he is puffed up (through ambition) and knoweth nothing, but doteth about questions, and strife of words, etc. from such separate thyself. 1. Tim. 6.3.  
But if any Greatness, should here enter an Apology for Ambition; saying, they could not rise without it: forasmuch as nothing is more prosperously achieved, than what is attempted with importunate desire and dignity, is the life of nobility; it may suffice for farther resolution, that such an earnest will, to aspire to civil dignity (before sufficiency and desert make way unto it, whereby there may be a likelihood of the answerable performance of those weighty duties, which are required in so high a calling) is contrary to true contentation; which being one of the most notable virtues of a resolute Christian, that other, by consequence, is justly branded for a hateful sin: and therefore unworthy the entertainment of Noble hearts; whither S. Bernard as a careful Watchman, for the good of the Church, highly commendeth a better guest, in this his feeling confession of him. Dignus est plane morte, qui tibi Christ, recusat vinere & qui tibi non sapit, desipit, & qui curate esse, nisi propter te, pro nihilo est, & plane nihil est. Christ only must be the object of our wisdom, of our life, of our being; that we may live to be wise in him, and be wise to be found in him, or else our sentence ends not, in dignus morte, but in morte morieris, Thou shalt dye the death; for whilst we delude-our selves in the glory of a fleshly wisdom, we incur not only the censure of being fools: but that more strict one, Nihil sumus, whatsoever we are, we are nothing in estimation with God. To aspire unto Christ with the wing of spiritual graces, and celestial virtues, is the only true Nobility, and the beauty of both the other; of the natural, which is derived from Parents; and of the civil which is imposed by supreme Authority.  
Nobility (saith Boetius) est laus quaedam proveniens ex merit is parentum. It is a certain praise, issuing from the merits of the Parents: Thereby insinuating, our Ancestors to have gone through the Temple of Virtue, to the Temple of Honour, and deservedly to have reached their dignity: which so long continueth an honourable praise to their posterity, as they hold on a correspondency with them in virtue: but if otherwise they inherit their Nobility, and not the soul by which it life's; they do not only demolish the Trophy of their Father's worthiness, but open the passage of just dishonour to themselves. For who seeing a letter of Gold in a mud wall, will not judge it out of its place, and where grace and virtue have not their character in the forehead, and polish the actions, that face is to foul, that heart to unworthy, of the fair titles, Christian and Noble.  
A great Man should be like the Sun, which as it is more excellent than the other Planets, so it sendeth forth more light, that he may say as Paul: Brethren, be ye followers of me, and look on them which walk so, as ye have us for an ensample. Phil. 3.17.  
It is memorable of him, that being a King, thought nothing could suit better with Majesty, than wisdom to govern his people: and therefore the Ambition of all other things seposed; he asked of God only that, wherewith honour and riches stand bound: but are not the principal. The affluence of honour and riches which are to virtue, no better than iniusta noverca, checking her over preciseness, for awaking the conscience to look scornfully upon Ambition and Avarice, are not to be sought or coveted of those that stand charged with the administration of a commonweal: but wisdom principally to dispossess, and cleanse the heart of those choking corruptions, that it may be free, for the lodging of equity, justice, and liberality. For they being (as it were) the East, which Aristotle calls Dextrum Coeli, or (for them more aptly) dextram Reipublicae, it is natural to their high ascent, and dexterious location for virtue to rise, but never to set in them.  
What could be more prejudicial to the States of Israel, then that the Prophet (having nominated those duties, which are pertinent chiefly to their eminent quality: and he expected to have found in them) should through their dissolute distemper, and extreme corruption, be enforced to complain the contrary: But they have altogether broken the yoke, and burst their bonds. jer. 5. in not seeking the truth, nor executing judgement: by which two, the man in authority is known to be Gods lawful and approved delegate and Minister.  
When David heard, that Saul was about to come up to Keilah, to destroy the City for his sake, he inquired of God: Will the Lords of Keilah deliver me into his hands? He made a question, though it concerned the ruin of their City and lives, whither they would betray his innocency; 1. Sam. 23.12. noting the duty of good Governors, that they should be so chaste, constant, and faithful, in defence of integrity of the truth, and of a well deserving cause, as that no hazard should impel them to pervert justice. Although Balack offer large gifts, to blind the eyes, and allure them to curse, where they should bless; yet must they answer, as Elisha to Naam in, I will not receive it, 2. King. 5.16. and as Michaiah to Nahabs' messenger (who prayed him to speak good unto the King his Master, as the false Prophets had done) Whatsoever the Lord saith unto me, that will I speak. 1. King. 22.14. If thou wilt give me thy house full of Silver and Gold, I will not pass the commandment of the Lord. Numb. 22.18. which is to do justly, to love mercy, and to walk with God. Mich. 6.8.  
The tooth of avarice, (for the most part) biteth like a fiery Serpent, to the death of the soul, having made impression, it so inflameth, that no earthly medicine can prevail to assuage it. Riches, of all others, seem the surest Lenitive, which yet work a contrary effect; Non satiando, sed irritando, as Seneca, kindling, where they should quench, and laying on more load where they should exonerate & lighten: for which our dignities have to cast their eyes on the brazen Serpent of their Nobility, which if it be right by participation of Grace, will cure it by fundamental extirpation.  
For the Nobles of Berea, when Grace saluted Greatness, in the Parlour of their hearts, discharged the world freely, and with all readiness received the word, and searched the Scriptures daily, Act. 17.11. their opinion was then altered, which as it seduced them formerly to a secure dependence on earthly supplements, as the essential props of honourable eminence; so being illuminated, they were soon resolved; that the true and only advantageous glory was, that they had learned Christ.  
But let no man endanger himself so fare, as once to cope with this fell Monster, or let in this heart gnawing Vulture, covetousness, either of honour, of riches, or of the favour of men, in hope of absolution at the length by Grace: for after that, upon our relishing some sweetness from it, we have made it habitual unto us, and given our wretched souls a miserable rest therein: the remedy will in all likelihood, seem most irksome unto us, that shall offer to disroost us from our downy nest of such a dulce venenum.  
The young Earthworm that had lost himself in his golden labyrinth, though he had direction given him upon his demand, and a thread untwound to guide his soul to heaven: yet was his heart so fast locked up, in the Ark of his Treasures, that he could not choose, but rather make a sorrowful proceeding to destruction, then accept a joyful issue to eternal life. Balaams' wish was for the peaceful end of the righteous, yet though he knew the way unto it, (which, was to obey the commandment of the Lord) he still loved the wages of unrighteousness, 2. Pet. 2.15. Aura sinum ex pandens, lying open to the reward: with this dreg he was seasoned, and of this he retained the savour: no: we cannot cohibit our affections, as we would when we would, after they have long ranged under lose reines.  
Saint Augustine sleights these inferior things, which we so much overvalue, with the style of transitoria mendacia, fugitive lies, for making no answerable performance to their promise. The Prodigals patrimony might promise him the love of the World, this love a full satisfaction to his unbridled appetite; but it was not long ere he heard that voice of the world, and found it true, which Saint Bernard echoes from it. Ego deficiam. I will fail thee.  
Christ would not for all the Kingdoms of the world, fall down before Satan and worship him; neither suits it with any Christian, that hath his feet loftily pitched upon a Mountain, vilely to prostrate his affections before Mammon's dunghill (as Ambition binds him) though he were sure to win the whole World thereby: for it cannot be without the loss of his soul; for this is the lure which the Devil casteth up to the Foundlings of this World, bearing this inscription (were we wise enough to observe it) Ego decipiam. I will deceive thee.  
Abraham refused to take so much as a thread of the King of Sodom, lest he should say; I have made Abraham rich: Where is this generous resolution in the seed of Abraham? where are those Noble Patrissants, that disdain to be enriched with the substance of sin? Look unto the Rock from whence ye are hewn, and return true Israelites, in whom there is no guile, & ye shall sit down with your Father Abraham in the kingdom of heaven.  
But Esau that profane person shall rise in judgement against us, and condemn us, for repining at what we have, and unlawful seeking what we cannot with godliness enjoy. With much ado did jacob compel him, to take his blessing; who answered at the first with a contented mind. I have enough my Brother: keep that thou hast to thyself. Gen. 33.9. Now such is the emulation, or rather envy of many murmuring Esau's, that if deserving jacob carry away, but the better part of the blessing, though they have enough beside, they are at no rest, till with Eliab they have discovered their anger, (as he did toward his Brother, imputing that to pride and malice of hart, which was done by the providence and appointment of the highest) so they in raising obloquys and disgraceful fames against them. How it displeased Saul, that David was praised for his excellency, and renowned victory above him, to what height of envy did it drive him? and how seriously did he complot his death? We must have every man, all the Manna in his own Omer, all the blessings on his own head, all the preferment on his own back, and all the praise to his own self, or else a grudging of envy will stay behind, & make us stomach sick. No marvel that S. Paul put Timothy in mind to charge them that are rich in this world, that they be not high minded. 1. Tim. 6.17. For pride (as Chrysostome noteth) is one of the followers of riches, but experience shows us, that in short time she becomes their mistress, and commands them at her pleasure that she may be upheld, quo iure, quaque iniuria, hence (saith Austin) tolle superbiam & divitiae non nocebunt. Riches in themselves are harmless, if possessed without pride: for she among other fiends of her family tertaines that of all other the foulest usury; and employs it in all offices about her house; she hath not a delicate dish of meat, but Usury must bring it to the Table. She puts on a stately Robe, but Usury must pay for it; the Labourers hire must needs be discharged, how? By Usury. There is a purchase to be sold, and how shall pride compass it? By Usury. This is now grown so entire with the pride of our time, that it is tota in tota, all in all, and all in every part, and in all, the very soul of pride. Usury buys the Devil, and all his inheritance, with the price of a bad conscience; The Devil brings Hell his whole patrimony with him, and sets them into perpetual possession: And there is an end of Pride and Usury. And therefore as Christ said, Take heed of covetousness, so doth he in the same words, imply this cave, beware of Usury. I pray you let us leave off this burden said Nehemiah to the Rulers of the people: Restore I pray you this day, their Lands, their Vine-yards, their Olives, and their houses, and remit unto them that part of the Silver, of the Corn, and of the Oil, that ye exact of them. Answer this as they did, we will restore it, and will not require it of them, and therein is your life, (ye Usurers) but though a man have abundance, yet life standeth not in riches, Luke 12. but they that will be rich, fall into tentation, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. 1. Tim. 6.9.  
But I doubt it were as good to strike upon Goliahs' brazen Helmet, as upon these sins, being they are all the fashion: for if we affect Vice, we entertain it as a Virtue; as it may be seen in them, that will keep their fools at their elbows, when their discreeter attendants shall wait aloof. Flattery was no fault in the Court of Alexander that loved it; but regarded, and rewarded as a virtue, whilst he more esteemed the vulgar Medes and Persians, for reverencing him for the son of jupiter, than he did the Nobles of Macedonia for their loyal and faithful dealing; so where voluptuousness, ambition, and avarice, get hands to their pass, they are disputed by some as necessary, by others as convenient to be used, losing the note of sins. Why so? As in Egypt sometimes they that were unlearned in Necromancy, were accounted infamous: wherefore the best and wisest would apply their study unto it: So not to be skilled in these black Arts, were enough to bring disease, disrespect, and poverty upon us, (besides the accumulating of other unworthy contumelies:) Therefore to avoid the tax of being cruel to ourselves, which Saint Austin lays upon them that neglect their fame) meaning the good report which a christian should be careful to preserve:) we in a misconstruction of his sense, will be tyrants to our souls, that we may be famous sinners.  
This ignorance springs from our non proficiency in the School of Christ, as Saint Paul's example effectually proves against us, who being ripe in that measure of divine knowledge, (which is given as diversely to the Saints in this life, so to all sufficiently toward their eternal state) would not rejoice, but in the Cross of Christ, whereby the world was crucified to him, and he unto the world. Gal. 6. teaching the same to be the duty, and practise of all well governed christians, to hold fast with the rock whereon they are founded, and not to suffer the external respects of riches, reverence, and timeserving to loosen their anchor from this shore, and bewitch them from his obedience, on whom they ought merely to depend, as being wholly his.  
We are either old learners, and too young proficients, or but young learners and no proficients, who having in Christ's Gymmasy but one word to learn, have not yet learned it as we should. Christ faith, Discite a me, quia cord mit is sum, et humilis; We must learn of him, humility: but pride common nobilitatis malum that common mischief of Nobility, that too common misery, imo pene omnium, almost of all men, doth so often put them all out, as they go about to pronounce it; yet necessity lies so hard upon us (deviating Pilgrims) if we will be happy, (and happy are we that we can be taught) that we must not think our direction hard, & thence be discou raged from following it; but labour (and thereby we shall be able) to take the low way, which is the right way, for there is no high way, to that high country, and heavenly inheritance. Quicunque desiderat primatum caelestem sequatur humilitatem terrestrem; non enim qui maior fuit in honore ille maior: sed qui iustior ille maior. (as Chrisostome) Our humility on earth must help us to preferment in heaven: for the most honourable here, shall not (in that in that respect) be the greatest there; but the just shall shine as the brightness of the firmament: and they that turn many to righteousness shall shine as Stars for ever, and ever. Dan. 12.3. The lesson is but short: the understanding sweet: our obedience unto it, gracious: the reward glorious: therefore detesting pride the enemy of prayer, and bane of all godly motions. Humilitate omnia facto nostra condiantur, (as S. Augustine adviseth) let us season all our words and works with humility.   

CHOICE, AND APPLICATIONS, Which may serve partly for the use of the precedent Treatise.  
Not unprofitable for direction as well in Sacred, as in civil duties.  
By Charles Goldwell, Master of Artes.  
LONDON Prined by Bernard Alsop for john Pyper. 1621.   

TO THE WORTHY and right nobly disposed Sir Walter Tichborne Knight: the blessing of heaven and earth be multiplied  

SHall not my hand  
present my heart to him,  
That gave my feeble arms,  
more strength to swim:  
Then fail my hand,  
to guide thine artless pen,  
And heart forget,  
good nature unto men,  
If both prefer him not  
to lasting praise,  
That made me happy,  
in my dysmall days.  
This be a Record,  
of your noble mind,  
Seated in blood,  
of a most loyal Kind:  
That Prince, and  
people cannot wish to see,  
Hearts better stocked,  
with true integrity.  
Nor any blame my  
grateful heart, that gives  
Advancement to your  
worth, where merit life's.   
SIR.  
I Have entered so great a Bond to your worship, that I am hopeless ever to say (as the indebted servant to his master) upon your patience I will pay you all: yet do I not desire, that upon proof of my willingness, your clemency should pardon all. I would not be so secure; lest ingratitude corrupt me; but that having justly to consider, your free and frequent favours my best endeavours may still be striving to procure your acquittance: so shall your Worship be sure not to lose what is worth the requiting: I hopeful still to receive those benefits, which may continue my study thereunto. Sir I could make choice of no better thing to present you with all, than what my heart hath chosen to rule, and content itself withal, desirous to persuade you so much hereby, that no greater service shall be wanting, which may derive a promise from this brief Hieroglyphic. The shortness, is to be measured by the straightness of my time, not by the defect of my love: the matter to be examined by my purpose of profiting others so well as myself, not in any thing taxable of presumption: the unfiled composure to be tolerated, for the condition of the matter. As they are, I hearty wish they may at least content you, if not add a scruple to your happy experience. The Lord who hath abundantly blessed you with many sweet hopeful branches, likewise every your hearts with his graces, that you may be throughly and perfectly blessed in body, and soul, and evermore protect, and direct all yours to the glory of his saving health.  
Your Worships ever bounden. CH. GOLDWILL.   

TO THE Worshipful my dear Father, john Goldwell Esquire, the continuation of blessings temporal: the increase of graces Spiritual: and the assurance of life eternal: be granted and sealed, by God, and his holy Spirit.  
SIR,  
AMong many your necessary, and wholesome rules, laid down, by way of Fatherly advertisement, unto me, this hath been one, as not the least repeated, not the least worthy: Efficacius est vitae quam linguae testimonium. It is better (specially for a Divine) to make his life, than his tongue, his witness unto the people: that in being an example unto his flock be may save himself, and them that hear him: wherein howsoever I have failed, or may hereafter; yet I intended hereby to express my desire (even by this my resolution) unto a constant settledness, and composition of life. Who shall thankfully entertain the friendly reprehension of any, noting my going astray from that which I have chosen. Sir, that I have not made the dedication of these my labours unto you, the world knoweth, that under the name of Father, you comprehend (by undeniable right) both this, and all other interest in me: and therefore I trust you will not deny them as an alien, when they are offered; but accept them as the first birth of my hard travelling youth; afford them such favourable entertainment, and succour, as without too much partiality you may. Neither will you, in your affection unto virtue (I presume) but take it well, that I have thus disposed part of your right. In which affiance (with the tender of my most humble duty) I commit you to the protection of the Almighty.  
Your most obedient Son, Ch. Goldwell.   

1  
GOds bounty in bestowing his gifts, shall teach me moderation in using them: lest wronging the purpose of his liberality, whilst I exceed, he thrust me out of the Garden, into the field, and give me thistles in stead of figs.   

2  
God being wholly, and perfectly good, could make nothing evil. When I bebold myself, an impure, and spotted leper, I know therein I am none of Gods making, but of the devil's undoing; so that I will pray before all things to be renewed, that he may acknowledge me to be the workmanship of his hands, and I have assurance of protection from him, that will take notice he made me.   

3  
The definition of God (saith Cassiodore) is that hath no end in Sacred praises: though it be an endless work, duly to praise him, I will not defer to begin: it argues not an impossibility of my performance: but the infiniteness of his excellency. The heavens are accounted more noble, that execute their office toward their Creator, in a restless motion: then the sluggish earth that is enforced to all, by the influence, and operation of the heavens. It were more gravefor any being earthly, to imitate the heavens: then waiting for the adoption, to be transported, with eartly affections.   

4  
I had rather be a reviving, than a dying Phoenix: not to have my soul wasted, and destroyed, in the sweet burning spices of sensual contents, but from their ashes, their viler relics, which may breed my distaste of them, and teach me to loathe them, to be revived unto a second birth.   

5  
Of all terrene things, man is master: God is Lord: man secondarily to command, and use, God principally, to dispose and finally to take account. I were better with a little well ordered: then a slothful servant with a large talon: for God that letteth all unto man, and letteth him have all, expecteth for the least portion a rent of glory: so that my homage, and duty, to him discharged, he will secure unto me, a quiet and contentable fruition of what I have: when the ingrateful rich, shall stand at hazard, having forfeited all, even their very souls, for lack of payment.   

6  
The Dove, with the olive branch in her mouth, brought better news to Noah's Ark: then the Raven, that returned empty. So doth the grace of God's Spirit, impart great comfort to the consciences of his children, in the promise of rest, and liberty: when the black intelligencers, man's three dangerous combatants, inform nothing but matter of trouble, and confusion.   

7  
God in cursing Cain, took from him the grace of adoption: but not his other graces. As a bird only admired for the beauty of some few feathers, having cast them is of no reckoning with the rest: So were I, deprived of that grace, which is the beauty and crown of a Christian, cursed, and despisable, notwithstanding all other endowments: for as the Sun sendeth light to our earthly mansions, and makes them delightful, and fit for our daily use, which are without it, in every room unpleasant, and obscure: So are external graces, by this of adoption, illustrated, and adorned, bringing to estimation the person so qualified, who by the miss thereof is like a fair man with his eyes out. I had rather have the sum of all riches in one jewel, than many jewels of no price: be rather found serving with joshua, then sacrificing with Cain.   

8  
Saint Augustine saith; All things are unpleasant besides God, and there is no pleasure but in him: and Seneca represents the world's indignity, by the mutability, and danger of the Sea; which he saith is troubled in a moment, and where the ship now sailed hopeful, it is incontinently swallowed up. Why then should I affect it? if for riches, I may possess them, and yet be miserable, poor, and naked: if for honours, and superiority; I may aspire unto them, and still be infamous: if for delights, in the midst of them, I shall have but a distracted conscience: if it far better with me then thus for a time, I am sure it cannot be long. But if I delight in God, it is otherwise; in him I enjoy all things, having nothing: true comfort in apparent crosses, and the assurance of glory, in many disgraces. I will quarrel with the world unto death, to be at unity with God; trample embroidered shadows under the foot of scorn, that my soul may be wholly vacant, for the contemplation, love, and desire, of that certain sweet and eternal good.   

9  
When Abraham in his journeying came to any place, he sought before all things, a place to serve God in. To manage all actions and affairs, under prayer, and God's patronage, is the property of a christian; to refer them to fortune, or to warrant their success from man's proper sufficiency, and endeavour, is merely heathenish. The benefit of the former, is certain prosperity: the punishment of the latter a doubtful event. I had rather in uncertain attempts, be resolved of a wished end: then in a plain case, be unhappily intercepted.   

10  
It was a Tenent of Apelles the Marcionite: that none might fitly reason of religion: but that every one should continue, as he believeth: a fit master for our days, who warranting our blindness, and freeiug us form all industry in Sacred employment, who will not learn of Apelles? The Eagle to the carrion: dull nature, to the dead tree of fruitless knowledge: poisoned heresy, and voluntary mistake: But as I am curious not to take Physic for my health, of him that wishes my death; so will I not stick to the precepts of nature, for ray experience in grace: holding it no reason that is not informed and strengthened, by the rule and warmth of religion; and that but cold religion, which a man will not maintain, by the force of his reason: or when he thinks it needless to better and confirm it, by reasoning. As I am myself naturally: I believe that God neither heareth blasphemy, nor setteth his eyes upon any enormous acts of disobedience, and therefore am pleased with the relax reines of licentiousness; but as I am recombined to God in religion, and have mine own eyes opened; I know that his eyes behold in all places the good, and the evil: and so am timorous to provoke him. Therefore I would have none to continue as he irreligiously believeth, (& I will not be guided by him, that would be guided by a woman) but will so believe, that I may continue to the end.   

11  
The bread, and the sword, which Abimelech gave David in his flight from the face of Saul, were more welcome in that his penury, and perilloes state, than richer presents could have been in the time of his safety, and abundance. I had rather be fed with moderate supplies in my necessity; then find many friends in my sufficiency: by the first I know who love me: by the other, who flatter me: and therefore deem worthy censuring, that more subtle and politic, then loyal, and friendly condition, branding it with the note of impiety, as I find it familiar, and customary: whereby men pour liquor into replenished vessels, that the superfluity may return unto themselves, with advantage: and judge all benefits lost, where they cannot be requited.   

12  
I will choose rather, to be a beggar with the Samaritan unto Christ, for the water of life to quench my thirst, after flying shadows, and dying vanities, then to have the well of worldly prosperity, and sinful pleasures lie open unto me, which is but the stirring up, of an immoderate appetite after that which can never satisfy; And to have my cogitations, and travail eased, touching the procurement of things present: then roll the stone of that young man which thinking to get to heaven by keeping the Commandments, lost his way, by loving his riches.   

13  
It is a sure rule, that he which will learn to speak, ought first to learn to hold his peace: for silence doth not only gather knowledge, from the more wise, and judicious; but it taketh notice of their dispositions with whom we are to converse, thereby helping us to free our speech unto them, of distaste: It also allows a space of premeditation, whereby we may reason without error, or not at all. I will use speech rather too sparingly, than too profusly; for the multitude of words engendereth folly: which paucity conceals from a public discovery: the first casteth a just reproach on the author: the latter may move a suspicion of ignorance: but it is without proof.   

14  
The Smaradges is most of value, that is clearest from glassy pimples. This smoothness is always laudable in the heart; in the tongue but sometimes. As bolsterd apparel, argues a crookedness, and imperfection in the body: So words being as it were the apparel of the mind, are more to be suspected of lightness, and vanity, for their great swelling show, then when they are uttered in a modest evenesse, anp plausible plainness; But as in a clear untroubled fountain, we easily discern without much prying, what is in the bottom: so in a calm, honest, and settled heart, we find truth, and trustiness apparently objected, so that we may credit them, without our too curious disquisition: or their too verbal profession.   

15  
contemptuously to wrong an inferior, is oftentimes to incur the danger of an equal revenge, or the miss of a pleasurable office: for albeit the Eagle flieth with the help of her great feathered wings, yet the lesser feathers keep her warm. Great men may live maugre (as we say) the vulgar, yet many helps conducible to their estate, and reputation, are ministered by them, the untimely want whereof, (if not wisely prevented) may infer their prejudice, not curable by to late repentance.   

16  
The wise man contrary to the sot, carrieth his mouth in his heart; As a faithful servant, in a message., imparteth only what he is advised by his Master; So shall his tongue utter only, what it is mistrusted by the mature deliberation of the heart. Seeing there is no wise man at all times, I will endeavour to be wise as often as I can: when I feel my heart rising to my mouth I will qualify that passion, by enforcing silence to myself, or else withdrawing from company: when I find my tongue subject to my heart: I will serve occasion, and do my best.   

17  
A wise man in civil affairs should resemble the best Turquesse: In religious duties the worst: that which is most perfect, appeareth of his own usual colour by day: but by candlelight greeene: So must he vary with the state of his occasions; security befits not trouble, but circumspection: and jealousy wrongeth familiarity. David was amiable to his friends: but marched valiantly against his enemies. The basest is never seen but of one colour, so ought his carriage to be immutable, always the same: constant in his pious denotion: for true christian zeal, neither admits Apostasy, mutation, nor wavering.   

18  
To be of great fame, is as dangerous as to have an ill report (saith Tacitus.) Men of great puissance, potency, and credit, through affection of popularity, or being singular, have the commonest instigations, to strange & haughty enterprises, and are most flexible thereunto: never foreseeing the danger till they be plunged in it. Such is the spur of ambition, it never ceaseth to prick forward to honour, and eminency, till by an unsatiable pursuit thereof, they bewray a desire rather of domination then of ruling well: and to become great, rather than worthy of greatness: which yields forth the unsavoury fruits of pride, and arrogance in austerity, and oppression, not of gravity, and wisdom in an equal, and commendable government, grows generally odious. Therefore in rising such should be cautelous, and provident making the means of their preferment, rather merit then much forwardness; and the end of it, rather well, then good.   

19  
An hypocrite, and a flatterer, are tried like an Emraud: which being rubbed on a Touchstone, leaves the colour of copper.   

02  
The tears of a distressed Soul, are the sweetest, and best spoken orators for sin: they please God's eye, they pierce his ear, and compel him to mercy: though I cannot always weep, when I pray, yet when I only weep for my fins, I pray effectually.   

21  
Nimrod proved his presumptuous audacity, and bootless cunning, in devising a Tower to rescue the people from being drowned, if haply the waters should overflow, as they had done formerly, and so haled down a greater judgement on them, than it was possible they should ever sustain thereby. I will build the hope of my safety upon God's mercy, not on the wisdom of the greatest Monarch. If I fall under God's hand, he can, and will assuredly raise me, upon my sorrow and submission. If I lean to man for issue, in my troubles I shall anger my God, and gain from thence no other assurance but of my certain confusion.   

22  
The accustomed folly of choleric revenge may take an end, from that notable precedent Architas, whose servants were ever happy, when he was angry: because he would never at such times correct them. Anger (saith the wise King) resteth in the bosom of fools: and therefore undoubted wisdom, it is to vanquish that unruly passion. It is the opinion of some that not to right themselves being wronged, shows them sottish, and insensible of an injury. Rather had I be so reputed, then of a fiery spirit, and quarrellsome. Gloriosius est iniuram tacendo fugere; quam resparendo superare: more glory it is to put off an injury, by holding one's peace, then get the upper hand by wrangling, and contention.   

23  
Since the Physician knows better what is good for the patiented, than himself doth, I will not doubt of God's mercy, though I do not always receive what I pray for; for being he knows my imbecility such, as asketh often amiss, and what would be hurtful, he is no less merciful in not hearing at some times, then in giving at other.   

24  
It is a great inconvenience in that, which the world calls good fellowship, not to see what sufficeth; whereby it either amitteth the name of good, or else such as use it account nothing their good, that is not evil: I will leave with too little, rather than with too much, lest I seem to allow Satan for an Angel of light: and the Prodigals wandering, the pathway to heaven.   

25  
War is not unjustly preferred to a miserable peace,: Then seeing carnal tranquillity, is a very spiritual misery; I will change it, at all times for a godly adversity: for the goodness of a thing depending on the end: though I taste the root bitter, I shall receive a full compensation in the sweetness of the fruit, which is here but green: and ripeness in heaven.   

26  
It is bad talking with a madman, not so much for that his heart is depraved: but because his brain is distempered, and his reason for the time perverted. It is worse arguing with a fool for though he hath a reasonable memory, he is mad in the heart: he denyeth God, and therefore will believe no truth: he may be held up as one in a swoon by force: but cannot stand of himself. I will not spend my strength in lifting at a log, having a more necessary building to follow, lest getting a bruise by the former, I proceed with less profit in the latter.   

27  
He that would be what he desires, must desire to be what he should: the wisest to disemble, hath the best means to live, according to this world: but he that bears true love in an innocent heart, is only wise to eternal life: by how much sweeter the joy of Angels will be at my conversion, than the shreiking of hellish furies at my confusion: by how much it is better to have the testimony of God's Spirit, then of man, and to be found in Christ, then hanging at the breasts of the world, I will esteem an honest godly life, before deceitful, pernicious hypocrisy.   

28  
For every joy the worldling hath, I will choose to receive a stripe at God's hands, and yet live more contentedly then he: for how can those joys content him wherewith he is never filled, but still hungreth, and hunteth after more. Or how can I be discontented, that unable of myself, to purchase the least grace, have this means allowed to cause unto me, a most excellent, and eternal weight of glory.   

29  
Of the wicked, some hear God's word willingly, as Herod heard john Baptist: other tremble in their hearing, as Felix when he heard Paul: but neither was of grace, the first being occasioned by the fame of the person: the second enforced by the efficacy of the Scriptures. Some utterly refuse to meddle with religion, as Gallio; others sleep in the Assembly, and hear nothing, as Eutichus; others hear, and profit nothing, as the rich man by hearing of Christ. They differ in show, they are one in effect. I were as good to be unwilling to hear, as hear, and not practise: as good have mine eyes shut, as mine ears heavy, and my heart fat; I am each ways the devil's subject: and by trembling at judgement if not thirsting for mercy, I am made his fellow; there is never a good: the head, the hand, and the foot, cry out together, they are all damned.   

30  
By the principles of natural Philisophy, the abundance of honey is chief engendered in such regions, where the heat of Summer is temperate, and continual, as well by night, as by day: and by experience, that heart most commonly nourisheth spiritual motions, and sweet contemplation, that is of a mild, and temperate disposition, not subject to extreme passion, or not often inflamed therewith: for when passion ariseth like an angry storm, it tosseth, and troubles the mind, that during the agitation thereof, it cannot admit the settling of any calm, or comfortable apprehension.   

31  
Some I have known observe their friends, for a time more than God: that having reaped a wished harvest of profit by them, they might after resolve to a strict, and religious course of life, whereto a mean estate, and a troubled mind, would not before admit them. Gehazi was clean, before such corruption made him loathsome. Zaccheus having offered away half his goods, and dissolved his league with the world, was knit to Christ in love and familiarity, that was before a stranger: and as I have read, the Loadstone, and the Iron will not meet, so long as the Diamond lieth near. It is impossible for our hardened hearts to yield unto God or be drawn by his word, whilst the love of riches sticketh in them: If I cannot resolve well being poor: I shall not persist in a good resolution being rich. If in a clear day I cannot discern colours, less should I, in a mist; not at all, if I were blind: I will first seek God, and then no farther. If I want, I know it is my good: for whilst he is my shepherd, I shall want no manner of thing that is good for me; Rather had I sustain poverty for my good: then have abundance to annoy me.   

32  
It is not the mere leaving of all, which seldom happeneth without grief: but the contemning of all things, which is a voluntary forsaking of what we have, even whilst we enjoy it, for the love of Christ; that fitly prepares us, to run the race of Christianity. Many for lack of this preparative, cannot run at all: others run but faint by the way, and return with shame, and loss of victory, as Demas; Before I run, I will consider who hath run before me what I run for; and whom I shall encounter by the way. Christ led the way: I shall follow him: therefore I will be resolute. The prize is a crown of righteousness, which he holdeth in his hand ready to set upon my head, when I shall have overcome: therefore remembering what I have purposely contemned, and that I have denied myself: neither life, nor death, things present, nor things to come, nor prncipalities, nor powers, shall set such a fainting period to my race, but that I will hold it out: for this cause I will run naked, and stripped of all, by preferring Christ before all, that he may assist me with his grace, in all; because knowing who, and what my assailants are, how full of subtlety, and rage, they may not lay hold on me to my hindrance.   

33  
The natural man in regard of accelerating death, can say that grief is light to him that can bear it: howsoever, it is short to him that cannot bear it. But the child of God dying daily, respecteth not grief by the measure, and length: He taketh up his cross joyfully, carrieth it hopefully, and lays it down gloriously; A natural death turns the momentary crosses of some into eternal; a Spiritual death unto sin, reduceth that eternity to a moment here, and turns it to a happiness everlasting, in the kingdom of Christ. I will not lighten my burden, by the memory of a corporal death: but make my yoke easy, by dying daily without which to die well, can never be.   

34  
The Labyrinth of nature is more intricate, and unsearchable, than the mysteries of divinity. Man hath a whole world of causes, effects, and ends: of scruples, and ambiguities, in the one to exquire and discuss, by himself, and the help of his own invention, and when he hath strained his capacity to the highest, he must leave more knots, and difficulties, untouched, than he hath cleared and untied: and what he imagines perspicuously resolved, lies still in the way of reasonable opposition, as partly true, and partly false, in all; like the Sun, with the better half eclipsed. But in the Theory of salvation, if any more causes be necessary to be known then the efficient, meritorious and instrumental, which are the Father, the Son, and Faith: any other effect, than the saving of the soul: or other end, but the glory of God, we may find them truly revealed, by the Spirit of truth. I will pass by that immense University of God's inscrutable wisdom with admiration: and contain myself in the survey, and search of mine own little world, where I find a tenement of mortal clay, inhabited with an immortal guest: the reason whereof in their differences I conceive to be: that the body being framed, out of so frail, and contemptible a matter, should waxing lofty be beaten down with that inherent apprehension. Thou art but dust, and ashes; And thy soul contrariwise, ennobled with the divine image of her infusor should loathe to vouchsafe, an inglorious descent to the allectations of the flesh. The end of their conjunction also, that the body, as through the ponderousness of the predominant elements, it declineth, & sinketh downward: so through the property of innate corruption it yielding to a sluggishness, sleep, and death in sin, should by the lively, and quickening faculty of the soul, be elevated, and ronzed up, to associate her in an heavenly conversation.   

35  
I find an even carriage is best, that may impart courtesy to all; too much familiarity, and secrets unto none. It was a wise shift of a noble Roman, whose Lady importunate to know what was debated of, that day, at the Council Table (when he could not but in some sortsatisfie her instant demand) he answered the Priests had seen a Lark flying in the air, with a golden helmet on his head, and holding a spear in his foot: which being heard, she broke the matter immediately, to one of her maids: she again to an other of her fellows, and so forward, till it was spread through the City, and passed for currant: but than it received a check, and so was stayed. Some friends are of that sort, they will curiously dive into ones breast, and by serious inquisition, make themselves privy to the secrets of his knowledge: to such I will commit no more than what my mind is overcharged withal, at the present, meaning to take it up again in another place: others are faster locked; but as faulty otherwise: though Musk be one of the sweetest perfumes, it is none of the wholesomest: and familiarity, though delightful, is incommodious for the concomitant disrespect, and following contempt.   

36  
So fare as ancient Father's accord with holy Writ, I will make use of them: and thus, I will carry Augustine in my heart, Bernard in my mouth, and the rest of them before mine eyes: for soundness befits our faith: a pathetical, and feeling speech is requisite in prayer: and religious precedents, are necessary for the whole life.   

37  
Humane society is like a Ruby that being put into the fire certain hours, becometh afterward of the colour of a burning coal: If I addict myself to the company of the virtuous, I shall be answerably affected, if of the lascivious, and disordered, of a like blemished reputation.   

38  
Alfonsus' King of Arragon, after an orator had concluded an ample Panagericks of his praises, answered if thou hast said truth, I thank God for it: if otherwise God grant me grace, that I may do it. Vicious philaty, is now general Umpire, insomuch as he that praiseth most, pleaseth best: and it is hard to say whither that good King did more hearty attribute glory unto God: or most now arrogate merit to themselves. The faithful here, see God darkly through a glass; which may be a reason the greater part see him not at all, and therefore glory, in a sacralegious usurpation of his due praises, as not acknowledging any supernatural efficient cause, besides their own nature, and dexterity. If any thing praise worthy proceed from me; I am but the instrument, God is the principal agent: It is the effect of his grace, and the manifestation of his goodness. God in every creature, set a character of his glory, in man his whole image, that he might be known to be wholly his, and not his own.   

39  
Cruel inventions, when flowing from ambitious policy, are usually laid frustrate, to the vexation of the complotters; the proceed of Pharaoh, and Haman against the jews, do witness it; wherein we see cares, and anxieties (by due justice) aggravated upon them both, and God's people safely delivered from the malice of them both. If I be not conscious I will not fear the disfavour of the mightiest: their most envious projects of injustice shall be reflected from the glass of mine innocence, to their own trouble and disgrace.   

40  
When the Sons of God joined themselves, to the fair daughters of men, they brought forth no other fruit but Gigantic, and monstrous offsprings: and when the soul condescendeth to the smooth enticement; of the flesh; thereon followeth the conception of hellish thoughts, which break forth into horrid and mischievous designments.   

41  
The Scythian will accuse the Roman air as infectious, and breeding fevers, which is nevertheless, very wholesome: The Blackmoore will deride the Indian, as ill coloured, less beautifufull than himself: So custom, and nature acquainting every one best, with his own, confirms in him also a better liking of it, then of others. I will accustom myself, so near as I can, to that which is good, that I may dispraise nothing in others, but what is evil: and like nothing in myself, but what I cannot live well without.   

42  
I will not be to liberal in praising any, nor to forward; this savours of folly; that of flattery: be his virtues resplendent, they will shine to others, as well as to me: if more concealed, and private, they shall be mistrusted of the ignorant for all me: and I haply for them, if more particular, in application to myself, then to others: they will be neglected as less material, and impertinent; much forwardness, is a a note of indiscretion, evincing my affectation rather of the party, then of his good parts. Whatsoever I know of the well deserving (though I may speak it publicly for the encouragement of others) yet will I be no common actor, but rather a studious imitator thereof. Else am I like a prodigal Painter, that pourtrates every well favoured face, he sees in the street, and gives them, to as many other as he meets; I will more advance the worthy after death than before, as honouring chiefly their virtues, which are simply amiable, and man for them.   

43  
When I remember joseph in prison, I consider the faithful in oppresion: But being favoured by his keeper, enlarged by the King, and advanced to be Ruler over all Egypt, I see in that a merciful calm ensuing every tempest of their misery. I will esteem God's rod as a mundifying plaster, and hope for cure when I find it applied: yea I will desire to sail in such storms, that I may look for mercy, and obtain it, which else is not due to me being a bastard, and no son.   

44  
Devotion is the fuel: meditation the fire: prayer the bellows. Devotion is cold till warmed by meditation, and then burns not, till kindled by prayer.   

45  
Drunkenness is the blab of secrets, the author of frivolous discourse, the dissolution of amity, the advocate of adultery, and pandor to the soul, excluding virtue, and letting in a crew of all beastly outrages. I will dread it as a pestilence, and shun it as a Basilike, for the loathsome, and dangerous infection: seeing it costs that in a short part of the shortest day, which hath been with much care, many years preserved: a good name: and so wrongs the weal of the soul before consecrated to God, that then it lies insensibly buried in the overwhelmed dunghill of the body.   

46  
I have read of a bragging Spaniard, that sought to advance his credit; for that in one night he had lost ten thousand crowns, at dice. In temporals, an honest, frugal purchasing most availeth the estate, and credit, in God's Church: the good usage and augmentation of our stipend is most commended, as most beneficial to the soul; only in Satan's dominion, his vassals gain grace by impiety, and thrine by scattering; for being a kingdom of disorder, and confusion, all things are carried there in a contrary course: they are best with him, that are worst with God.   

47  
The Sables have their hair thickest in the winter, and cleaning fastest to the skin: and are therefore then chiefly hunted. The faithful in adversity, are richest in good works, and most exemplary in their virtues, and therefore are then much hunted by the Devil, to draw them to distrust, and drive them to despair.   

48  
jacob in his journey to Haran, would have bread to eat, and clothes to put on: so let God grant me to feed on Christ by faith, and be clothed with his righteousness, and I shall freely confess the Lord is my God: and faithfully hold out to my journey's end.   

49  
Religion is like the holding up of Moses hand, when joshua fought with Amaleck, whereby, if it be forcible carried with zeal, we are sure to prevail with God, for the pardon of our sins, and peace of our souls: but if feeble, and defective, it gives our roaring adversary the upper hand of us. Therefore I will not pass the time present in looseness, and vanity, wherein I should make provision for the future: but I will be always labouring to augment my stock of christian knowledge, for the strengthening of my religion: thinking I can never be to covetous of such a good, because the happiness thereby procured, I am sure, can never be to much.   

50  
True zeal (like the fire upon the Altar) must always burn & never go out or as the stone Abestus being once hot, it must never wax stark cold: for if the flame be throughly extinguished, it becomes from a real to a bare nominal: and then were the case mine own, I know I should soon fall from grace to a reprobate sense, and so from hope, to desperation, & from heaven to hell.  
Finis.   

To the generous my worthy Friend, Master T. A. è Soc. Temp. Inter.  

If that you muse, to see your Name so short,  
My Muse doth render this just reason for't.  
I grudge the paper should take any part.  
Of what is written wholly in my heart.   
Kind Sir, you may think it fit, I should have dedicated this practice to some very enemy: that hereby, I might have taught him to become my friend, and Suitable to mine own humour: but knowing that a horse marred in the breaking, will ever after retain some jadish trick; and that an ill bred nature, can never make a good Friend with all the after teaching; I have on the contrary, committed my Friend unto my Friend, where it shall be sure of friendly entertainment: were it but my servant, I would not send it to Nabal, for a churlish repulse: much less to Hanun to be shorn, and torn, and after scorned, and laughed at: if not my servant; how then my Friend? which being right, and such an one as I desire to have, I Kindly recommend it to yourself, which shall ever tell you, in my absence, that I love you; which (I am sure Isocrates saith) is the property of a true Friend: and only enough for me, who being present with you, receive such supply of your courtesies, by the minute; that I have not time enough to count them: less, to study to requite them, till I am parted from you. The God of peace be with you: and guide your steps to the glory of his saving grace.  
Your loving Cousin, and faithful Friend C. G.   

Lectori cuicunque benevolo.  

Excipe (quod fas est) Nebulonem to●le Novatum.  
Integer, & ounctis, Author, amicus erit  
Neutamen nisanus videar, necposse vovere.  
Omnes sic vellem, me redamare pios.  
Tui cupientis. C. G.   
FRiendly Reader, there be a great many whom I desire to have occasion to know by the name of friends: which nevertheless I would not choose to carry in my bosom, nor make them my familiars: I have resolved thee why. I desire whatsoever thou art, no exceptions may be taken, but if thy conscience check thee, amend: knowing it is more laudable to be a Damon, than a Damocles, a firm friend, than a fawning flatterer. I have taxed none in particular, (which to do I ever counted envious, odious) but made it known, that there are some false, self-loving, temporising, of all sorts, with whom I will in no sort, if I can choose, be sorted.  
Farewell.   

My Friend.  
IT is a happiness to have Friends: but a greater happiness not to stand in need of them: for they serve most, in these days, (like a Gown, over a jerkin) to keep him warm, that is warm, already: or as bladders under the arms of a cunning swimmer to offer him help, that can shift well enough, without them.  
2 I would have my friend in one respect like a Gloeworme: to shine most in the dark: but not in an other, to make show of that he hath not to perform.  
3 I would have him in one respect like a fish, that will come best to the bait, in rainy weather: but not in another; then to be most to seek, when I should use him. Or in one respect like an Eel: to be found most certainly, in a thunder: but not in another: then to slip from me, when I think my hold surest.  
4 I would have him in one respect like a Toad: to carry a jewel in his head (wisdom:) but not in an another: to bear poison in his heart.  
5 I would have my friend of whither sex, in one respect like the purest metal; to waste nothing in the trial: but not in an other: to be common to all, as well, as to myself.  
6 I would have him in one respect like a green Peasestalke; not only to show fair blossoms, but perform answerable fruit: but not in another; to be so temporary, and whither before winter.  
I would have him in one respect like the Horseleech, to cling fast to me for my cure: but not in another, when he hath sucked his fill, to fall from me.  
8 I would have him to me as I would be to him: when occasion shall make me the Orb, then him to be the Planet, and on the conrrary: that we might follow one another's motion: and help finish each others course, more than our own.  
9 I would have him like the Rainbow, a messenger of fair weather after a tempest: but not like two together; neither do I desire him, of so many colours.  
10 I would have him like Hesperus: though it bring news of night: yet it shines, and gives light, with a steadfast, and incomparable clearness, above all other.  
11 I would not have him like a Comet that makes a starlike show, but differs from it, in matter, nature, and place.  
12 I would not have him like the twilight to carry the face of day, and night.  
13 Nor like a snail, that being gently handled, and apishly talked unto put forth its horns, and discovers itself: but with the least prick strikes into the shell.  
14 I would not have him a Meteore imperfectly mixed.  
15 I will be to him a bow of steel, to shoot his arrow, as well as mine own, without breaking.  
16 I could endure my she friend, in one respect like a Bee, that is busy for the wealth of her hive: but not in another: to sting me, when I use her but kindly, and touch her softly. Or else like a toothless Snake, I would be glad to possess her, when all her poison is out. Otherwise if she will needs prove treacherous. I can wish her a very Sloeworme, blind, and deaf, that having a sting, she may neither hear any cause why: nor see, how to annoy me with it.  
Equals are best in every kind,  
To bear two bodies of one mind,  
All disproportion, Nature flies  
Friendship enstranged from nature, lies.  
Were I therefore worthy to enjoy a Friend of mine own choosing; I would not have him much greater than myself: for greatness is commonly attended by ambition: and that suggesteth, how it is unfit for Eagles to play with flies; they cannot rise by stooping, but if they will build their neft in the Sun, they must still be looking upward, after it: to look a squint, mars the grace, and comeliness of that part, which should be the seat of fear, and respect. Therefore such an one, will not, unless in private bestow the heartless comfort, of a minutes familiar conference; or a pleasing aspect; and to be commoner with the Chameleon, will quickly starve me. It may be good to have such a Favourite: would he put into my hands a deed of gift, for mine authority, I will say so to. But for me to gather pebbles, till I have promised pearls come from India, I had as good creep into the ground, there to take up a certain, and durable rest, as be over wrought, and pined, with an empty expectation of causual promise. Relation unto him will somewhat avail the credit. I am content to justify it: but to have credit to take up, and not ability to lay down, will imparage the honesty; yet will I reverence him as my superior, and esteem his proffered courtesies: but never with overmuch confidence, lest through such presumption, neglecting to provide otherwise for myself, I become at length utterly destitute.  
I would not have one, though mine equal in birth; yet too rich, being myself but poor: for riches will transport him, so fare from reason, that if he be a young denizon, and hath a rib less than a married man, he becomes proud, luxurious, and prodigal, which are three parasites, that will flatter his estate from himself, his good liking from me, his fidelity from all. His clothes are fitted for the Stage of great men's Tables, where he procures, the hieroglyphic of the Servingman's larger observation in a clean trencher: and the vulgar to salute his worship: wheresoever he baths his liver with wine, he must purge his reines with women: to all conventions of good fellowship, an affirmation, if you shall meet us there, stands as firm as an invitation, with entreaty, in such obedience, doth he subscribe unto his pleasure; and after he is blown up with a fiery whiff, and that Bacchus, hath tied the wings of Mercury, to his tongue, then to every insinuating humorist, doth he break his heart by corners, which is round to none; and in the dissolving of the dissolute and drunken Session, he lets lose his Angels, to return him the superscription of Bonus socius.  
If an old Stoic whose heremitical affections have wandered alone, past the cape de bona spe: he shall have more cousins, than kindred, be better befriended than Nature ever meant him, and some will rather derive their alliance from japheth, than they will be excluded his entertainment, which is the blood of their hope, that they shall have the wearing of his shoes after his death: they hang up their bags, as spiders their cobwebs waiting with his fall, what may fall into them. So that I, once moved from my station, and looking that the bias of his love should hold (as anciently) toward me, can blaze no other Arms but a dog, snatching at a fly, with this Motto, (By chance I catch, or miss) Therefore I will not cast up my lure, to a Buzzard, when I am sure to catch the best Falcon by the means; I will pass no estate of my love to him that will give me no better security for my pay.  
If an Adamite, that hath his Eve, and young evils about him he will in things forbidden, obey the voice of the woman, therefore not hearken to mine that first violated Gods; so unless I be hers, as well as his, I shall stand with my foot in the Sun, and my head in the fire: if I be affected of both, and the children unnatural, not yielding to the Parents will, a law to them, nor sealing with awful consent, what they determine, I shall have love with a vengeance: no kindness without a curse; and yet in future time, I, or mine stand engaged to them, for the good turns done by their Ancestors without them. I must thank the Kite, for my hens well brooding her chickens.  
I would not have him of the lowest condition, myself being fairly forfortunate: for such imparity, is like a change, that hath one link of Iron, another of thread, which being used, is of no durance: as there is no comparison between our estates, so cannot he prosecute any frienely office for me, to the credit of my cause, the cause that I trust him withal, being his greatest credit. Neither can his love, be in the incorrupted nature of true friendship toward me: but as the Touchstone, to the gold, that upon every trial, takes away some of the substance: he will love me, for that I have, so that what I should love in him he hath not, neither trustiness, nor loyalty.  
But I would have him indifferently estated: single, discreet, and faithful: that by the first I might use him (upon occasion) to cover my fortune's imperfections, like a two leafed curtain with all, keeping his own undiscovered: for being by by love united, as two flowers upon one stalk, it is natural, to receive our nourishment from the same root: one soul to quicken two bodies, and with that better part, all secondary, and inferior things, to be made common, for our sustentation, else were he, but as painting to nakedness, that will not hide it, but make it seen the more; for notice taken of our loue●; but that it is weakest in the most useful operation, doth mark us out for Elephants cast upon the ground, that being down, cannot raise themselves;  
Single that he may be vacant for me above all others; his affectious free to himself, not distracted with diverse objects; nor surprised with the mistaken merits of strangers: that I might be to him, a wife, a friend, an ally, a self, and all in one, whose several fruition, were more troublesome, uncertain, commonly interlaced with solicitude, and grief. So should he have most of his wealth, in one jewel, that is lighter of carriage, and myself, be an happy heir of so many loves; yet would I not be so injurious to his virtues, nor self-loving, to stop up that cunduit, to mine only use, whose springs might pleasure others, and me, at my pleasure before others: nor desire to confine the Sun to mine own Garden: Let him be courteous, friendly, and affable unto all, so I live under his Equenoctiall, to be cherished with his most forcible, and lively influence: or have him always for my Zenith. If I seem partial in my desire, to have him single to me, as I cannot be to him: this shall suffice, that where two, or more stand bound, the Obligation is the surer.  
In counsel, and difcretion, as a Seamarke to the Mariner, that by observing him in both, I may beware all dangerous passages, keep a loof from the extremes of Rocks, and quicksands, & guide the ship of my body, safely between them both: And I will requite him with this conceit that I am never secure, but when I have him in view, In fidelity like a Butler's Box, whose heart none may open, to take account of my secrets, but myself.  
True faith is rare on earth with all,  
Saith wise (but faithless) Inuenall.  
Above the Phoenix, builds that Swan,  
That never looks so low as Man.  
It makes Arabia fortunate,  
Alone to have a mateless mate.  
The world beside, is not so blest,  
To make this bird (true faith) a nest.  
Among the inferior Court Relatives, there is scarce one to be found so hardy as a Nightingale, that will for his friend, endure his breast against a thorn: or be so watchful, to do him good in his necessity: but like the subtle Hyena they are ever gaping toward the coast that is clearest, & turning with the Helitrope, only to the Sun: if they stand in need of you, for the furtherance either of their credit, or commodity, than you shall find them active in the addition of fractions: piecing up many broken terms of Art, to make one halting, incredible sentence: and in multiplication of no simple numbers of promises, when the product shallbe nothing, but two semilunes, with a Vacuum interstitium () And if they do proffer, an example of their gratitude, their fingers are so contracted with the cramp of covetousness, that they cannot without much ado be rid of it: which is as much correspondent to the true rule of friendship, as a straw to the strength of Hercules.  
There is another kind of politicians, whom union, that mother of necessary peace hath made us acquainted withal, among whom if we will obtain a friend, (but enjoy him long we cannot) we must deal as for trash at Fairs, give money for him; and he will afterward be to us, as Esop's Snake to the husbandman, when we have relieved, & franked him, than he explode, & scorn us.  
There is a sort of gentry, among whom if you taste a friend, you shall find him like mustard, sauce for most kinds of meat, which some like, and some loath, to much of him, will make your eyes run over: every one that list may enjoy him in like manner, & measure, but one grain of him, is better than a spoonful for relish; he is aloes covered with sugar, & hath nothing sweet but the superficies: If you believe him you are sped of a friend, as Paris was of Helen, that was fair enough: but if you weigh him, he becomes altogether as light: he will make you freely two firm premises in Darij, from whence you shall expect to gather somewhat for your turn: but will conclude (like the former) in celarent, with a nihil minus: to these this is also coincident with the rest, that reproof, and advice will be like a fly, in a dog's ear, they will make them then fly from you, or at , like a thorn in a horse's foot, cause them to halt, so long as you use them  
If you seek in a pair of high shoes for a friend, you shall find one in appearance, of a simple, ingenuous & honest composition: but he will stand you in no more stead, than an addle egg, which seemeth fair in the shell, till it be broken: & than it smelleth: his head shallbe so foxfurred, with old fragments of Law, & preventing suspicions, that it will be hard for you upon trial to escape from him, with any matter of courtesy, or if you do, he will make you smell of it.  
FINIS.